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‘Lizard on a Sunlit Stone’: Lőrinc Szabó and the Biopoetical Beginnings of Modern Poetry

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Life After Literature

Part of the book series: Numanities - Arts and Humanities in Progress ((NAHP,volume 12))

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Abstract

Since the 1990s, Lőrinc Szabó’s poetry has been radically re-evaluated in Hungarian literary criticism. In his works from the early 1930s, there are numerous lesser-known poems that merit a more thorough poetic inquiry to justify the recent recognition of the poet’s significance. What is most striking in these poems is the way Szabó’s lyric poetry revised the classical-modern constructions of the subject and the concomitant poetic modes of perception at the onset of late modernity around 1930–32. His volumes Különbéke (Separate Peace) and Harc az ünnepért (Struggle for the Feast) contain many poems that use encounters between the human and the natural to discredit the old premises (prominent in earlier poets such as Endre Ady and Mihály Babits) of classical-modern subjectivity, of the self-sufficient subject freely creating his or her own life. In Szabó’s poems from this period, the problems arising from Nietzsche’s physiological anthropology, Russell’s theory of perception, and the new conception of bios developed by Uexküll and his followers became more prominent, which lead to memorable poems such as A belső végtelenben (In the Inner Infinity), Szamártövis (Thistle), Egy egér halálára (On the Death of a Mouse), and the 1949 poem A földvári mólón (At the Pier of Földvár).

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Notes

  1. 1.

    The naturalist “biologism” originating from Darwin, with its degradation of man, functions here as a quite distant and barely demonstrable precedent. At the same time, the apocalyptic phrases of the futurist critique of culture and humanity say less about the biological dominance of the finally always triumphant worm and decay than Poe’s The Conqueror Worm or Baudelaire’s Une charogne. Additionally, if we keep it in mind that in naturalism—from Émile Zola to Zsigmond Móricz—the emphasis on animalitas is often tied to some social content and in the avant-garde to cultural subversion, then Szabó’s and Benn’s relevant poems in this context lack the same kind of external subversive potential.

  2. 2.

    The second opening poem of Separate Peace (Különbéke) stages the reflective confessor as a material work of nature, as one who belongs to nature:

    He prepared both my stomach and my jaw,

    the sound in my ears waves to him,

    my flesh translates his desire,

    he feels with the pads of my fingers.

    (My Forefather [Ősapám], 1933).

  3. 3.

    According to the opening line: “My spirit dives into the body’s bed sometimes,” and in the closing lines: “like/ a traveller in a cave, in the inner infinity/ our tiny spirits look around in fear!”.

  4. 4.

    Seeing and hearing for Hegel were “theoretical senses,” because they do not need a contact with their object to gather the data of perception: “For smell, taste, and touch have to do with matter as such and its immediately sensible qualities […]” (Hegel 1988: 38). The medial transposition that did not even make possible such a sharp distinction between the capacities of sensual organs in Aristotle’s case either (Cf. De Anima 425b14) does not make a significant difference for Hegel in this case, because he is interested in their operation, not from the point of view of the philosophy of nature, but from the perspective of how we understand/receive works of art.

  5. 5.

    “[…] by life, I mean self-nourishment, growth and decay.” (De Anima 412a15).

  6. 6.

    The capacities of the soul (not separable from the body) are the following: “the nutritive, the perceptive, the desiring, mobility with respect to place, and the power of thought” (De Anima 414a30-b19).

  7. 7.

    Bypassing the complicated histories of the notions of zoe and bios, here I focus exclusively on their usages in Plato’s Phaidon, Aristotle’s De Anima, and Nicomachean Ethics.

  8. 8.

    “The lizard basking in the sun on its warm stone does not merely crop up in the world. It has sought out this stone and is accustomed to doing so. If we now remove the lizard from its stone, it does not simply lie wherever we have put it but starts looking for its stone again, irrespective of whether or not it actually finds it. […] When we say that the lizard is lying on the rock, we ought to cross out the word 'rock' in order to indicate that whatever the lizard is lying on is certainly given in some way for the lizard, and yet is not known to the lizard as a rock.” (Heidegger 1995: 197–198).

  9. 9.

    The condition of the subject that is staged by the poem—in another context—as a form of “not-wanting-to-understand” or as a form of indifference is in many ways related to but not identical with this boredom:

    For you, it is suicide, what

    for me is aimless repose:

    I know it all, and I endure

    and I am bored

    (Lunatics).

  10. 10.

    “Trees, stars, animals and stones” (Prayer for the Children).

  11. 11.

    wild lightnings, kind ants, little snails,

    take care of them, immense world.

    Man is evil, I do not trust him.

    Fire, water, sky and earth are my true kin.

    True kin, to all of you I appeal,

    fire, water, sky, earth I’ll be, when I die;

    (Prayer for the Children)

    As we can see, this approach does not make possible the kind of formation that would—in the form of a result—correlate its relations with a singularity in the present. For example:

    “and all things speak to you, concern you, and are for you”

    (Mihály Babits: Psalm for Male Voice).

  12. 12.

    The mapping of such a stream of consciousness “can be called consciousness-lyric on good grounds” (Rába 1981: 69).

  13. 13.

    Like the snowdrop flower being pulled

    out of the soil

    by spring’s curiosity,

    my brain has pushed out all

    its sentries and can see far …

    My brain shows through on my forehead

    and become a pair of brown eyes:

    these eyes want to know something,

    when the universe I scrutinize.

    (My Forefather [Ősapám, 1933]).

  14. 14.

    See Separate Peace (Különbéke) as an example of this poetry: Ferencz 1997: 161–188.

  15. 15.

    If we understand it correctly, as a result of this emerging and perishing circumstance, the beetle-path in Uexküll’s case does not become a permanent path that could (as the beetle’s own path) get fixed in the beetle’s sensory world.

  16. 16.

    Cf. Heidegger 1995: 264.

  17. 17.

    “A stone is worldless. Plant and animal likewise have no world; but they belong to the covert throng of a surrounding into which they are linked.” (Heidegger 2001: 43).

  18. 18.

    If only because, for Szabó, the connections between the environment and thee body are always moments of a possible withdrawal into a sensory world in such a way that temporarily eliminates the always external origins of human self-experience. This biomaterial connectedness is, in Szabó’s understanding, not a connection determined by interpretation, because no interpretative “otherness” manifests itself in it.

  19. 19.

    This body is what you are

    like a sacred fence

    guards you forever;

    believe me: this one time!

    only now! only here! and

    nowhere else, ever

    (You are this Only One, [Egyetlen egy vagy, 1930]).

  20. 20.

    All my body parts long to be back there,

    where there is no consciousness

    (Getting up [Fölkelni, 1934])

    Man is evil, I do not trust him.

    Fire, water, sky and earth are true kin.

    (Prayer for the Children [Ima a gyermekekért, 1939]).

  21. 21.

    Cf. To a Humanist (Egy humanistához, 1934). In a wider context, a paper by Róbert Smid makes it comprehensible on the basis of this poem that, “There is no human nature, as far as the metaphysical notion of animalitas cannot be neutralized either by the way of endowing the human being with immortal soul or identity” (Smid 2011: 35).

  22. 22.

    We could demonstrate this point with one of Szabó’s favorite material catachreses (see also, “the eyes of the earth”, Farkasrét II.):

    You don’t set out on doubtful adventures:

    you turn inside. I believe only you,

    I told you, you are all wounds and pleasures

    and you are the eye of the blind flesh

    (To Touching [A tapintáshoz, 1934]).

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Correspondence to Ernő Kulcsár Szabó .

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Kulcsár Szabó, E. (2020). ‘Lizard on a Sunlit Stone’: Lőrinc Szabó and the Biopoetical Beginnings of Modern Poetry. In: Kulcsár-Szabó, Z., Lénárt, T., Simon, A., Végső, R. (eds) Life After Literature. Numanities - Arts and Humanities in Progress, vol 12. Springer, Cham. https://doi.org/10.1007/978-3-030-33738-4_14

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