Author: litmag_admin

Dale is in a cult. He is a cult member. Dale is seventeen. He is the fourth-youngest member of the cult.

Dale was born into the cult. It is all he’s ever known.

The cult is a religious cult. They worship their own god. The god that the cult worships is the 1984 film The Karate Kid, directed by John G. Avildsen.

The cult was started in 1986 by Dale’s uncle, Steve. Steve started the cult shortly after the film The Karate Kid became available on videocassette.

At first, Dale’s parents joined Steve’s cult because a few months earlier they had given Steve a large amount of money to get him back on his feet. They were worried Steve would do something stupid with the money.

But, eventually, Dale’s parents started to worship the film The Karate Kid, too, just like Steve.

Over the years, the cult grew and grew. Steve was a good cult leader, and the members of the cult were happy with the cult.

The cult met two nights a week. They watched The Karate Kid. They had pot-lucks and talked about The Karate Kid and prayed about The Karate Kid. They had Karate Kid costume parties. At the costume parties, everyone dressed up as a character from the Karate Kid, and the characters danced to music from the movie.

This part of the story has been the ground situation. The inciting incident follows.

In 2010, when Dale was seventeen years old, Steve got sick, and Steve later died. The cult got a new leader. The new leader was Steve’s oldest son, Harry.

Harry was a fanatic. He wore his facial hair in a way that made him look scary. Harry hadn’t liked the way that his father had run the cult. Harry thought that the cult should do more than just have parties.

Harry started to question whether or not the members of the cult really did worship the film The Karate Kid. Harry suspected that at least some of the members just liked the movie a lot, and liked going to the parties. 

Harry declared that there would be trials. All cult members would take part in the trials. The first trial was answering trivia questions about The Karate Kid. Harry had found the trivia questions on the internet.

Most of the cult members did fine on the trivia questions. They had seen the movie a lot. Two members did poorly, and Harry asked them to leave the cult. The remaining cult members were fine with this. They hadn’t liked those two, anyway. Those two never brought anything good to the potlucks.

Later that year, the remake of The Karate Kid came out in theaters, and then on DVD.

Harry declared that the remake of The Karate Kid was a false god that should be destroyed. Harry bought a bunch of copies of the DVD and gave the cult members hammers and lighter fluid and matches with which to destroy the DVD’s.

Several of the cult members thought that this was a bit much. They thought the remake was alright. They had gotten together, without Harry knowing, to go see it.

Those several cult members thought that the cult wasn’t fun anymore like when Steve was around. So they decided to leave the cult.

Harry declared good riddance to the non-believers.

Next Harry declared that all cult members should get tattoos. Must get tattoos. Big ones. But several of the remaining cult members didn’t want big tattoos, so several more left the cult.

Good riddance, Harry declared again.

There were only about a half-dozen cult members left. Harry insisted that these half-dozen were the true believers. Harry was right: the half-dozen cult members that were still around really did worship the film The Karate Kid.

Except for Dale. Dale had a secret.

Dale no longer worshipped the film The Karate Kid. Over the years, while in the cult, Dale had come to worship the actress Elisabeth Shue, instead.

The actress Elisabeth Shue played the character Ali-with-an-i in the film The Karate Kid. Dale was in love with Elisabeth Shue. Madly. Head over heels.

So when the fanatic Harry declared, in his biggest, boldest declaration yet, that the cult would be kidnapping all of the directors and producers and crewmembers and actors (other than Pat Morita, who had played Mister Miyagi and who had since passed away) and actresses and extras and everyone—EVERYONE!—who had been involved in creating the cult’s one true god for a grand, ceremonial reenactment, and then, when, through a series of events, Dale discovered that Harry’s true intentions, Harry being a fanatic, were not to kidnap everyone for a grand, ceremonial reenactment but instead to kidnap everyone for a grand, ceremonial sacrifice—a human sacrifice to the one true god—Dale decided that he must flee the cult and must himself kidnap Elisabeth Shue before Harry could get to her.

But when Harry discovers that Dale has fled the cult and, through another series of events, also discovers that Dale has discovered Harry’s true intentions, Harry sends his cult members in pursuit of Dale. To stop Dale, at any cost.

The inciting incident having concluded, the story now has a protagonist (Dale) and a conflict (Dale wants to save Elisabeth Shue, whom he loves and worships, from Harry) and an antagonist (Harry the fanatic).

Dale found Elisabeth Shue before the cult members found him. It wasn’t hard; he knew where she lived. He worshipped her and all.

Dale didn’t break into Elisabeth Shue’s house, at first. He waited for her to come out of her house to go somewhere.

Because Dale loved her so much, he couldn’t help but be honest with Elisabeth Shue. He told her her life was in danger. She walked faster. He told her to come with him. That he could save her. She told him to eff off.

So Dale broke into Elisabeth Shue’s house.

When Elisabeth Shue found Dale in her house, she told him to go away. Then she said she’d call the police. The she said she’d shoot him.

Dale tried to explain the situation. The danger she was in. But Elisabeth Shue wouldn’t listen.

But then some of the cult members arrived. They knew where Elisabeth Shue lived, too. Harry had made a big list.

The cult members made a lot of noise and broke a lot of glass when they broke into Elisabeth Shue’s house. They scared Elisabeth Shue, so she went with Dale. She brought the gun she had threatened to shoot Dale with. 

If a gun, etc.

Dale and Elisabeth Shue escaped in Elisabeth Shue’s car. Elisabeth Shue drove. Despite being seventeen, Dale did not have a driver’s license. He had grown up in a cult. Dale had gotten to Elisabeth Shue’s house by bus. Elisabeth Shue really didn’t live that far from where Dale lived.

Elisabeth Shue drove into the desert. Elisabeth Shue didn’t live that far from the desert, either.

She stopped the car. She and Dale got out. They were in the middle of nowhere. It had been nighttime when they had escaped from Elisabeth Shue’s house, but now it was daytime. 

Elisabeth Shue pulled out the gun and pointed it at Dale. Dale hadn’t known that Elisabeth Shue had brought the gun. She demanded to know who the eff Dale was and what the eff was going on.

Dale told her everything.

He told her about the cult: his uncle, the potlucks, Harry, the tattoos. And he told her about Harry’s plan. The real plan. And he told her how much he loved her. And worshipped her. So much so that he just couldn’t let that happen to her.

In a long, dramatic scene, Elisabeth Shue points her pistol at Dale and demands that Dale tell her what he loves so much about her. Dale then launches into a dramatic monologue about three tiny moments in the film Karate Kid—little moments that no one ever probably noticed ever but that Dale had watched and rewatched over and over and over again that had made Dale fall in love with her. By the time Dale finished his monologue, Elisabeth Shue had lowered the pistol.

Elisabeth Shue had been twenty-one years old when she played the female lead in the 1984 film, The Karate Kid. In the desert, with Dale, she was fifty-four. 

Despite the age difference between Dale and Elisabeth Shue, at the end of Dale’s monologue there was a moment where it was possible that they might have kissed.

But then they saw a line of cars coming quickly down the road. Dust flying.

This has been the Act One climax, which has ended on a positive charge in relation to Dale’s object of desire (to rescue Elisabeth Shue).

This has also been the Inciting Incident of Subplot A, a star-crossed love story starring Dale, 17, and Elisabeth Shue, 54.

Elisabeth Shue has a husband. She is married. When Elisabeth Shue’s husband got home from work and his wife was missing and there was broken glass on the floor, he called the police. This is the Inciting Incident of Subplot B.

The police came and did what they do, but it was all moving too slowly for Elisabeth Shue’s husband, who was frantic. He decided to take matters into his own hands. He got into his car and went looking for his wife. 

Before leaving, though, Elisabeth Shue’s husband went around back to put food out for the dog. Outside one of the broken windows, he found a wallet. A cult member had dropped it.

Elisabeth Shue’s husband’s discovery of the cult member’s wallet, which contained the cult member’s driver’s license indicating the cult member’s home address, is Subplot B’s Act One climax (a positive charge).

Subplot A’s Act One climax occurs in the very next scene when, with the cult members in hot pursuit, Elisabeth Shue has the opportunity to escape on her own, without Dale. But she hesitates. And, in an action indicating feelings for Dale (the indication of those feelings further indicated by appropriate facial expression), she goes back for him (positive charge).

In Act Two of this story the Central Plot is complicated by seven scenes, Subplot A by five, and Subplot B by three, all culminating in the Act Two climax. 

Act Two, therefore, consists of fifteen scenes, the three scenes complicating Subplot B nestled within the five scenes complicating Subplot A, those five scenes likewise nestled within the seven scenes complicating the central plot, the series of fifteen scenes ending on a one two three causal sequence of scenes from, in particular order, Subplot B, Subplot A, and Central Plot, those three scenes amounting to the Subplot B Act Two climax (Elisabeth Shue’s husband’s sleuthing leads him directly to Harry himself who then kidnaps Elisabeth Shue’s husband and ties him up [negative charge], the reader learning at that point that Harry has also kidnapped and tied up Dale’s parents) causing simultaneously the Subplot A and Central Plot climaxes (Elisabeth Shue learns that Harry has abducted her husband whom despite this new love for Dale she cares for very much so Elisabeth Shue abandons Dale to go save her husband [negative charge, Subplot A] sending Elisabeth Shue straight into the clutches of fanatic Harry [negative charge, likewise, Central Plot]), all setting up the subsequent Act III climax and resolution. 

In the Act Three climax, in which all characters and all Subplots are brought together in a single scene in a single location, said scene in said location orchestrated in Bond-villain-fashion by the fanatic Harry, Harry forces Dale to choose between his Object of Desire, Elisabeth Shue, whom, as a result of her attempt to free her husband, Harry has also captured and tied up, or Dale’s own parents. Dale ultimately decides to release Elisabeth Shue back to her husband (positive charge: Central Plot and Subplot B; negative charge: Subplot A). Elisabeth Shue and husband depart, setting off a showdown between Dale and Harry resulting in Dale’s parents being saved and Harry being defeated.

Somewhere in all that, the gun introduced in Act One is fired.

BH James, 39, writing this story three-and-a-half weeks after he was told by his wife Liz that, despite his not remembering them as such, the first four months of the year preceding by four years this year had been the worst, most perilous months of his and her marriage, BH James, over the course of those three-and-a-half months, questions wife Liz about those earlier four months, Liz generously obliging and thereby, despite the bitterness for both parties of the revisitation, helps BH reconstruct/reorchestrate the story. 

The Inciting Incident of the worst, most perilous months of BH’s marriage occurs in January, on moving day. His wife, Liz, tells him to be careful when mounting the TV. But he doesn’t listen. And he breaks it. And she cries, not about the TV, and she leaves and doesn’t come back for a long time. Negative charge.

BH writes this scene into a story titled Wiff and then swears to Liz that it’s not them.

The Act One Climax occurs in February. Liz, having put baby to bed, stations herself, as she does every night, alone in bedroom, where she will spend the next several hours, alone, while BH writes, Liz careful not to disturb BH, who frequently complains that he never has time to write anymore.

This night, though, BH comes and stands in the doorway. He has just learned that his first novel, Parnucklian for Chocolate, published one year earlier and having failed to meet any and all expectations, is a finalist for an award. A PEN award, he tells her, which is misleadingly vague but true.

Liz exclaims! emotes! attempts a hug that BH shies from. It’s not a big deal, he tells her. Don’t tell anyone.

He leaves, goes back to his desk, and she is again alone. Negative charge.

The Act Two Climax occurs in March, when BH insists to Liz—BH and Liz having just purchased a house after recently having a child and therefore having little expendable income—that he has to has to has to go to AWP in Seattle—that he’s a writer and he has to, BH however, in contrast to the previous year, in Boston, when he signed books at his publisher’s booth each of the three days he was there [his wife at home with their fever-sick six-month-old son], BH was participating in no signings, no readings, no offsite events, nothing at all in particular.

But he had to go, because he was a writer.

And when BH went (for four days) he hardly called home, barely spoke to his wife, to his son not at all.

Upon returning, BH, 36, finished the first draft of a long short story titled The Anti-Story and set at a fictional version of AWP Seattle. The protagonist of the story is a writer. Unmarried, with no kids.

Negative Charge.

BH James, 39, writing this story four years later with the help of his wife Liz, has read in a book about stories that scenes in a series should alternate in charge (positive, negative, positive, etc.). But that is not how this story goes.

The Act Three Climax occurs in April, when BH’s wife Liz makes an appointment for marriage counseling because her husband for months now has been a cold distant self-absorbed prick, clearly wishing at all times to be anywhere but in his own home, lamenting frequently that he’s not even a writer, anymore, not even a writer.

Liz tells BH about the appointment. BH, teacher, responds that he’s chaperoning a field trip in Sacramento that day. He’s doing it to help out another teacher. Liz stresses the importance of not going on the field trip. BH goes anyway, misses the appointment.

Liz makes plans to leave. Negative charge.

The Resolution occurs in June. BH, 36, teacher, is at a three-day training in Florida. On the first day, his cell phone breaks. It turns off and won’t turn back on, and it won’t charge. He tries calling from the hotel, several times. Leaves messages. Sends emails from a computer in the lobby. He walks to several stores to buy several devices that might make his phone turn on, but none of them work.

BH spends most of the three days alone in his room, reading. By the time BH arrives at the airport to fly home, he has not spoken to his wife or son for three days. He searches for the payphones, but can’t find any. People don’t really use them anymore, so they’d been removed. BH asks someone. He never asks. There is one payphone left.

When Liz answers, BH tells her the story of his three days without a phone. Then he tells her he loves her, and misses her. He asks to talk to his son. When Liz is back on, BH tells her he is coming home. BH intends BH’s statement that he is coming home to have both literal and figurative meaning.

BH tells Liz they should have another baby. By August she is pregnant, and the following April their second-born is born. Positive charge.

Four years later, Liz will tell BH, who is writing this story, that, as bad as it was, from that point on, it’s all been pretty good.

By the end of the Act III climax, Dale has achieved his external Object of Desire: Elisabeth Shue is safe. Harry is in jail. But Dale is not happy. Dale did not achieve his internal Object of Desire: the love of Elisabeth Shue.

But, in the end, Elisabeth Shue comes back to Dale (positive charge). She hugs her husband, pets her dogs, and leaves them. And in the story’s final scene, Dale comes home to find her standing, waiting, at the stairs.

At BH, 39’s, and Liz, 34’s son’s preschool graduation, as they wait for the ceremony to begin, BH and Liz have a lively debate about the location of the climax of Shakespeare’s Hamlet. BH contends that what they had written about the 5-act structure in the book they had co-authored (Method to the Madness: A Common Core Guide to Creating Critical Thinkers through the Study of English) was all wrong. That the whole play progresses toward the duel, after which there is only the unraveling. Liz, who knows the play better, retorts that the uncertainty is resolved in the closet scene, and the certainty is what matters.

BH cites Aristotle. Liz cites another author, who said that Aristotle got most of it wrong. BH tries to respond, but the ceremony begins.

BH tells the same anecdote in a blog post titled Rethinking Shakespeare’s 5-Act Structure, later published as an article in a magazine for teachers.

The next morning, BH James will finish this story. And the day after that, BH will be 40. 

He picks up his pen, then puts it back down.

When he picks it up again, he writes…

THE END

The KGB Bar and Reading Room was my home away from home in college—you could even say I grew up there. Which is why, years later, this opportunity to guest edit the journal is all the more special to me.

In some ways, the theme of the issue felt a bit like cheating. The dilemma lay in trying to produce something that involved writers I’ve read and long admired along with what I believe is the role of any good journal: to give platform to new voices. So, to ask the writers I admire, who are established in the craft, to share with us the works of new voices that they have been mesmerized by, whom they feel the world should know, felt like the most logical thing in the world. It also left little work to do on my part.

I was somewhat surprised to see the diversity of writers in Voice, because it wasn’t something I was conscious about when making the selections. Living in New York, I’ve always been fortunate enough to be able to forget where I come from, what my gender is. I still believe, in my utopia, that should be the case. My aim here was to showcase hidden jewels, irrespective of everything else. As luck would have it, when you look for something different and special, you, by default, look everywhere—under every pillow.

I am humbled and taken aback by the work we have published here. Putting this issue together reminded me of how much talent and incredible work there is out there, outside our radar. Beauty never ceases.

So here is an issue that brings you voices you have possibly never heard of but should know about—beautiful, melancholic, brutal and strong.

An artist is always alone—if he is an artist. No, what the artist needs is loneliness. – Henry Miller 

Ella is sitting on her couch with her iPhone, researching venues for her show before finishing more than one painting for it. There’s no excuse why she can’t do more. Work has been light at the boutique media agency in Soho where she acts as Head of Sales. She’s in her living room taking up space, “working” from home. The blank canvases are right over there, leaning against the modern glass coffee table with an abstractly shaped oak base. There were lines of coke on it last night, which could’ve been used to fuel her creativity. Instead she opted for the routine paranoia trip: staring through the peephole in the front door every ten minutes to check if someone was outside—cops or some sort of sexual predator. With sweat-soaked straight black hair and bulging eyes, she sustained her manic watch till the wee hours of the a.m., which resulted in zero home invaders, per usual.

This has been going on for months, dare one say years. The Boyfriend learned long ago to refrain from protesting his girlfriend’s temporary schizophrenic actions, let alone trying to comfort her physically. Like he did on countless other weekend nights, he simply sat on the couch thumbing through Instagram (and, occasionally, secretly sexting a coworker, having once been too loyal to act on it in person) till daybreak when the coke was gone and Ella had no other choice but to come down and eventually fall asleep beside him.

Ella, now in her late thirties, realizes she can no longer blame anyone but herself for her bad habits and creative block. When she was in her twenties, she covered the familial inspiration in her raw, visceral paintings. The uncomfortably personal themes of her shows (with decent reviews and nonexistent sales) came from stories about her alcoholic dad who’d been imprisoned for murdering her mom and her older brother who’d been killed attempting to break up a drunken brawl, as well as the escorting years, an endless string of bad relationships and an assortment of mostly self-inflicted abuses. Nothing in her present life is inspiring her, but she still feels compelled to paint… something, anything.

During weeknights after work and every weekend, she can only focus her tired and/or hungover body on the couch, what’s new on the good ol’ Fire TV Stick and which Grubhub meal to complement it. Or when the next cycling class is scheduled at Flywheel, offsetting the overeating and keeping her body lean and toned. Or whether she has enough funds left to buy yet another pair of shoes from Vetements or Off-White (her favorite designers) after paying her quarterly dues to Soho House and the monthly fee for an all-access membership to Equinox, among other bills and whistles. And cocaine. She loves cocaine more than she cares to admit to herself and others.

FRIDAY

The Boyfriend already left for work, and Ella is waking up again from another micro-nap. Moseying into the kitchen, she pours herself a hot cup of coffee—he makes six cups: four to fill his to-go mug and two for her—cooling it with a healthy splash of almond milk. Holding the cup in her left hand, she sips the lukewarm drink while perusing Instagram on her phone with her right. She fingers the profiles of gorgeous male models William McLarnon and Matthew Noszka and influencers into extreme sports such as Dylan Efron and Jay Alvarrez, wondering if she’d be happier with a man like one of them: otherworldly sexy, superhero strong and Insta-famous. I’m still beautiful, she tells herself in the mirror, checking to see whether the Botox that’s been hiding the wrinkles in her forehead is wearing off (not yet, thankfully). If I were in some sort of social setting with these guys, I’m sure I’d catch their eye. She considers the fantasy for a few more seconds, an even mix of the familiar guilt for superficial, adulterous thinking, an always-on ache for what she can’t have and the growing unsurety of her love for The Boyfriend (very good-looking, much younger than she and great in bed when she’s in the mood) overwhelming her physically like the freezing Peconic River on Shelter Island in early June—their first vacation nearly three years ago (they stayed at the very chic Sunset Beach Hotel).

On the kitchen counter lie a bunch of bananas spooning each other inside a clear plastic bag with the Chiquita logo. Dressed in perishable goods, Miss Chiquita smiles festively, ready to perform the calypso dance leap. Once vibrant yellow, the fruits’ skin is now dull and freckled, foretelling their rot. But The Boyfriend’s ask via text remains unfulfilled: Would you do me a big favor and peel the bananas I left on the counter and put them in the freezer? That way they’ll keep for his weekday (and semi-weekend) smoothies. The making of which are an ongoing, unwelcome wakeup call for Ella prior to one of Amazon Echo’s more appealing alarm sounds. That unnerving jackhammer noise of a “Magic” Bullet Blender pureeing assorted fruit, ice and almond milk is anything but enchanting to her ears.

They live together in Williamsburg in a two-floor loft with two bedrooms and two bathrooms. The luxury building includes amenities such as a state-of-the-art gym with indoor rock climbing, simulated golf rooms (plus a mini-golf course on the roof), a bowling alley, two pools, three hot tubs and much more unlisted here. Some of their neighbors have children and dogs, both of which The Boyfriend wants too. Ella doesn’t think of herself as motherly and has never been a big fan of animals. This isn’t to say she’s a bad person, just selfish, and at least she knows it.

But lately she’s been struggling with her somewhat lavish, arguably heretical lifestyle, thinking she should be spending her money and time with The Boyfriend in healthier ways. Perhaps it’s biological; her birthday is around the corner, as is her body’s inability to make babies. Despite The Boyfriend’s smoothies and other behaviors that only annoy her because she’s irritable from the coke comedowns, he’s kind and understanding of her idiosyncratic, addictive and neurotic personality. Lovers of the past provided an obsession and coinciding rush similar to the drugs (a TV actor, a banker, and a lawyer, all of whom were a year or two older and a zero or two richer than she), while never showing her love, which is what she thought she wanted for oh so many years. But when The Boyfriend came into her life unexpectedly and gave her just that (after hitting her with his bike as she ran into the bike lane rushing to the office one sultry afternoon), she accepted it begrudgingly and has been battling herself from rejecting him ever since.

She finds herself more preoccupied with the fear of his imminent departure now that she’s hungover again, nearing old age and getting crazier by the nanosecond. Moreover, her name is the one and only on the lease and other legal agreements tying her to this time and place financially. He could just get up and go anytime. A slice of her, the demon inside, craves this, as it’ll allow her to fully revert to the life of the manic art slut: hard-working by day; partying with a different “date” every night; painting her lonely paintings during tear-soaked, suicidal in-betweens. But the rest of her is well familiar with how that old song and dance eventually ends. Peeling and slicing The Boyfriend’s bananas, she prays un-denominationally that she can sustain her current commitment to him. She stores the mushy fruit in a plastic container and tosses it in the freezer.

SATURDAY

The Boyfriend keeps three tabs of acid in an empty dental floss case on the bottom shelf of his gunmetal nightstand. Each piece is the size of Ella’s pinky nail and advertised by the dealer as extra strength. Flashbacks of her goth-girl-teens arise whenever The Boyfriend tries convincing her to trip with him; while hallucinating, she’d learned her life’s vocation is to paint, accepted the deaths of her immediate family, fallen in love for the first time and realized her best friend was anything but (swiftly thereafter ending their toxic relationship). Consequently, she’s fearful of an LSD-laced epiphany that their relationship isn’t for the long haul. But her intensifying self-reflection is prompting her to finally discover the truth her own way.

She rises early on this sun-drenched Saturday morning, slipping out of bed softly to avoid rousing her recovering lover. He spent last night drinking with old college friends till the wee hours of the a.m. anyway, so it’s unlikely he’ll wake easily. These circumstances are usually flipped: traditionally she’s the one sleeping off a night of indiscretions while he’s already up and at ‘em, starting the day right with a smoothie and two-mile run to the waterfront and back, then gently nudging her conscious at about 3:00 p.m. with three Advils, a tall glass of ice water and no questions asked (her last time out was less than two weeks ago). But lately he’s been gradually assuming her behavior. Seems the end may have begun, and she needs to act now to ensure their best possible future, whether that’s together or not.

Once soft, the bananas are hardened when she pulls them from their cryo-slumber along with a bag of generic-brand frozen berries and two handfuls of ice, placing them on the crowded, coffee-stained kitchen counter. A collection of half-eaten takeout and countless empty beer bottles dominate its marble surface. Shaking a near-empty gallon of refrigerated almond milk, she’s pleased there’s enough left for two smoothies. She tosses everything into an oversized blender cup and switches on the “Magic” Bullet Blender with its familiar, unnerving jackhammer noise that’s anything but enchanting to her ears.

As she pours the mixture in two glasses and tops off each with one-and-a half tabs of acid, she hears sheets rustling, a snorty mumbling and the creaking bedframe. The door to the bedroom slowly opens, The Boyfriend emerging naked with a yawn (he overheats at night, no matter how high the AC), his average body exposed and dirty blond hair disheveled. Hey hon, he greets her in a throaty voice. Whoa, you made us breakfast?! Thanks, sexy. Just what I needed. He gives her an alcohol-and-rotten-fish-smelling kiss on the cheek. She stirs each glass with a bent spoon (they’re in dire need of new silverware), allowing the secret ingredient to fully envelop their healthy meal. Yeah, well, I didn’t break up the fruit enough in the blender, she white lies, handing over one of the glasses. Drink up! It’ll help with the hangover. Take these Advils too. He chucks the pills down his throat and chugs the smoothie. A burp, then he’s off to the bathroom for a shit.

Quickly slurping down her serving with a stainless-steel straw (plastic ones are hard to come by nowadays, and the cardboard kind on her lips gives her the chills), she uses her pointer finger to pull out the soggy tabs stuck on the side of the glass. Sucks them off and swallows. The only thing left to do is wait, so she flops down on the couch and ignites the good ol’ Fire TV Stick and the latest episode of Euphoria.

The faint sound of a toilet paper roll rattling around the holder means he’s finishing his business. Materializing again, he lets out a deep sigh, dragging his body next to where she lies, bringing with him a waft of Febreze and the stench of a hangover shit. He burps again and chuckles. There was this homeless dude inside the bar begging everyone for money, so weird, he shares randomly. Oh, I’ve been thinking we should go to Portugal…

SUNDAY

An impressive Sunday sunrise. Life has already moved on from yesterday’s trip, but Ella’s certain she never will (not completely, anyway). Via the bedroom window blinds (she desperately needs to buy blackout curtains), the 6:00 a.m. daylight bleeds into her eyes like a vampire’s worst nightmare. Sleep is always brief for her the night after taking LSD; the overwhelming visual effects she experiences while high never disappear when it’s time for shut-eye. Instead they’re more intense. For an hour or two before dozing off half-conscious till the a.m., she’s stuck watching a cartoon of Dante’s Inferno on her eyelids, starring characters from The Simpsons.

She rises unconcerned with the sound of sheets rustling and the creaking bedframe. The reason to keep quiet has been eliminated with her relationship; The Boyfriend left her yesterday. He didn’t take too kindly to her dosing him. At first, he found it arousing, achieving perhaps the biggest erection she’d ever seen him have. He was giggling uncontrollably at the second episode of Euphoria, during which Nate (played by the gorg Jacob Elordi) beats a guy to a pulp and rapes him. As the visuals kicked in, so did her libido and the realization of how much she loved this man, how passionately generous and unconditionally accepting he’d been with her for years. All her bad habits and emotional baggage, the bold selfishness, ignored. While he looked the other way on countless occasions, she was searching for fulfillment in every direction but his. How insanely mistaken you were! she scolded herself. Rushing to her knees, she yanked down his sweatpants and devoured him. The howls he made as she orally coaxed him to completion were magnificent.

Holy shit, hon, oh my god. That was so wild. What’s going on, everything is vibrating. Barely pulling on his sweatpants, he darted for the bathroom and knelt over the toilet puking. She walked to the sink beside him and rinsed her mouth. Checked herself in the mirror. Watched as the wrinkles in her forehead became white worms, slithered off her face and flew away. Feeling beautiful and perfect, she finally divulged she’d dosed him.

We’re on the acid, hon! I put it in our smoothies. I’ve just been so horrible lately, pushing you away. You know I’ve been scared to take it because of the revelations I have on it. But it was worth the risk! I now know I love you so much and I’m so sorry. I’m going to be better to you, to us. He looked into her with incredulous eyes. You did fucking what?! Are you kidding me, Ella! My parents are coming to the city today for my dad’s birthday. What the fuck is wrong with you?! 

And that… was that. A few more harsh sentences (one of which was We’re done for good, you crazy bitch!), a packed bag, his snubbing her pleas not to go out in public high or leave her there alone and on drugs, an exit with a slammed front door. Sobbing and hallucinating, she texted him nonstop for hours (but never called for some reason). Eventually the blue iMessages turned green, which meant he’d blocked her or shut off his new iPhone (he’d just gotten the 11).

Ella enters the living room overcome with sadness and regret. She glances at the blank canvases leaning against the modern glass coffee table with an abstractly shaped oak base, then texts her coke dealer.

THE END

Kroll’s hands lay slack on the table as if he meant to abandon them there. I wondered what an investigating judge was obligated to do about a man like Kroll, and whether, in calling me to this cafe, the judge now shirked her duty or bent to it. 

The cafe was still shuttered against scorching daylight, now dimming. Soon the night markets would open: divining beetles, sea-petroleum, delicate bottles of attar of orange. A skink without a tail darted up the wall. 

“You’re very quiet,” the judge said. “Have I mistaken myself in you?”

The judge needn’t have worried; my autobiography of Kroll would not lack color or incident. Kroll had traveled, and that could go into the book, as could the melancholy of the packet-boat, and waking cold and disconsolate in grimy pensions. A stranger here, Kroll had been overcome by “a disease of the will,” as Kroll had called it. I wondered whether there still issued from Kroll some few of those small, threadlike goings-out which could be called hopes but are actually something subtler and more various, largely hidden, hardly coming up to the bearer’s awareness; we are all of us burred with them; they lend to our souls a kind of slubby nap against which others stick or glide with pleasure or aggravation, other people, also projects, objects, events of a certain order. This napped or ridged surface of ourselves is delicate as the flanged underside of a toadstool. It is subject to collapse, in certain lives. It is crushed.

 “You appear to have depths,” the judge said. “But don’t wear them out. No one likes talking to someone who doesn’t like talking.” 

“I am new to this city,” I said. 

“That can’t be helped, can it?” said the judge. “Immerse yourself; recollect; report.”

From outside came the shouts of water-sellers and lottery-foreseers working the knots and queues of stalled autobus traffic. 

“We know where you’re staying,” said the judge. “You’ll be contacted about payment.”

Kroll rose from the table. 

“Am I expected to begin now?” I asked. “How?” 

We kept pace, Kroll at first wavering as if to consult my pleasure in choice of paths. Then he struck a tangent off the ring road, uphill from the harbor and the nighttime souk, along a narrow street lined with corrugated-metal shacks and dead-fronded jacarandas. The book could begin here, with Kroll marching uphill as toward a destiny, perhaps to perish in some strange and somber way. Or let it begin later, on the downslope, as I followed Kroll along a dirt path that ended on a litter-strewn canal-bank. 

The open secret of the so-called sparrows’ meeting place was in all the guidebooks. Some of these particular sparrows looked runty or otherwise plain, as if in flagrant spite of their legend. I hoped this meant the bar was low enough for Kroll to join in—I so wanted to see him hailed or even merely slapped—but he lingered on the edges of the group. The sparrows had come here to play a complicated game. There were no monomaniacs among them; instead, the sparrows had inherited a picture-language, a dramatics, which they wielded with scorn. What mattered was not to declare oneself, nor to lose oneself, but to be seen to operate the picture-language with disdainful ease, the better to gesture to still other schemas, other contents: rich, inexpressible, well known. By twos and threes sparrows would depart for the dark. Gravel skittered down the scree. 

Kroll lingered, forcing me to linger, too, in appearance even more furtive than Kroll. I looked down at a puddle; I thought about fetid water’s integrity as a body, its durable skin. I could not stand to look up from the puddle and see Kroll: his dumbshow of awkwardness, his further dumbshow indicating that this awkwardness was only a costume, that underneath lay passions like anyone’s, like everyone’s. Most painful to me was Kroll’s apparent pride in having concealed from the sparrows what was in truth not at all concealed: that his awkwardness was hateful to him, that he himself was hateful to himself, and that he hoped—in this he was still young—to be proven wrong. It was not sophistication that separated Kroll from the sparrows, or not only. 

Kroll edged closer to a group standing around a trash-barrel fire. Like Kroll, I braced myself for his rejection. How could the sparrows not notice his incompetence, his shocking lack of address? I watched instead their indifferent tender welcome, Kroll’s dazed and beaming gratitude. I told myself that what the sparrows seemed now to give would soon be withdrawn, proffered just this once and then no more, that Kroll did not see this but I did: one day soon he would find it difficult to recall this happiness, though he would never forget it so thoroughly as would the sparrows. To recall happiness is to realize that you are without it, bereft. 

Kroll opened his wallet. He held out a folded bill or maybe a visiting card. I came closer.

“I am not a mystic,” Kroll said.

No one replied. 

“I am not an adventurer,” Kroll added. He shrugged his shoulders and spread his hands wide in demonstration of his innocence. One sparrow snatched at his hand and another took Kroll by the arm. In the dark, Kroll and the sparrows took up the customary poses. Was the picture-language really as limited as this? I stretched myself out on the ground next to Kroll; at once the posture yielded me its idiot thrill but it seemed to say nothing to anyone else. No one engaged me; no one stepped on my head. And yet a convention of the autobiographical genre requires me to furnish this account with sensations. Gravel pricked my palms; I shivered; the earth smelled vegetal, marine. Nearby, a soft sound, as of a nightjar’s rustling wingbeats. Listening to Kroll shriek and mewl, it seemed to me I could stay like this always, in Kroll’s noisy proximity, envious and grateful, when one of the sparrows leaned down and whispered in my ear, “Enough for you.” I stood up and tried to brush the filth from my clothes. Kroll was gone. I thought of asking the others if they’d seen which way he’d been headed. Ship’s horns sounded in the distant harbor. Someone lit a pipe of dense and crumbly kif and we passed it hand to hand, cupping the ember. 

The next morning, as I came out of my hotel, I noticed several men loitering across the square. All were men of one type, Type Kroll: indrawn, bowed, dressed in serge despite the heat. I was sure I recognized Kroll among them. With a single glance back at me, the man who must have been Kroll set off down the twisting street, toward the casbah or the funicular or some other vista as yet unknown to me. 

I watched him go. 

I bought myself a tiffin of boiled cashews and returned to my room. Let Kroll look to himself today. Much of the autobiography would consist of scenes à faire: Kroll pays the asking price for pirated video cassettes in the bazaar; Kroll, at the butcher’s stall, stands mesmerized before a flayed sheep’s head black with crawling flies; Kroll goes to the pier to watch the divers plunge down and bring up lumps of sea-petroleum (the water sluicing off their seal-slick bodies, the shock of their ulcerated hands); Kroll lingers in an ancient and desacralized temple, gazing up at the bone-white vault of the ceiling. These pleasures of travel initially disappoint, but, considered autobiographically, each reveals an edifying mortificant: the bitter lure of novelty, the picturesque immiseration of the global south, the hollowness of the self. This much was as good as written already. 

I worked until the shadows had long since lengthened and the lottery-foreseers were again calling out in the street below. Of the projected scenes and their accompanying skein of aperçus, something less than I’d hoped had written itself: Butchered head. Vault. Slick body, black with flies. I was not disappointed. I read the words as Kroll would have; I felt Kroll’s delight on recognizing his own story.

My room had no proper desk; to write, I had slouched in the only chair, a wicker throne woven in the local style. Now my back ached as if I’d been beaten. Everything in the room, even the latticed wicker, radiated heat. I stood at the window, hoping for the cool of evening to come lapping in. Above flat rooftops of staggered heights, the last remnant of the gloaming had taken on a humid, chemical radiance, a darkness tinged with green and violet, as if malevolent spirits had botched the granting of a childhood wish: to breathe the air of distant planets. I touched my forehead to the windowpane. It was warm as blood. Out there, a figure hung from the glass: conjoint, pendant, peering in at me. I raised my hand and I felt a shudder, a lag, in our doubled motion. 

There was a knock at the door. Before I could answer, a woman swept into my room, dispelling phantoms. She had with her a pair of snorting, gasping dogs; their eyes bulged and their tongues lapped the humid air. 

“I am Ndidi Morchiladze, daughter-adjutant to the judge,” the woman said. 

“Daughter-adjutant?” I asked. 

“Don’t let’s stand on ceremony,” she said. “Show me what you have so far.”

“I haven’t written anything yet,” I said. 

“Have you not?” said Morchiladze. The dogs flopped down at her feet and lay panting. 

“The judge mentioned payment,” I said. When a lie is not ready to hand, I temporize. The Kroll-book would have to arm itself. The weak exotica I had concocted—sorrows, vistas, subtle perceptions—all this could lend Kroll only so much cover. Then too, it was not lost on me that the judge knew only one verdict. How else would a judge judge? It might be best to set Kroll loose in the book as nothing more than a plurality of positions, a series of discontinuous Kroll-functions. 

“Don’t overestimate your faculties; you are not tasked with prophesy,” said Morchiladze. “Your memoir has only to fill in some forensic gaps; let us see events from the perspective of this ‘Kroll.’” 

But why always Kroll, I wondered. I might just as well write about somebody named Schropf, or Dozhd. Or Majeroni. 

“Your book will be a dagger in the head of anyone who thinks they can wait the judge out.”

Morchiladze yanked her dogs to their feet. To the accompaniment of a strangled wheezing, she stalked from the room. 

I believe that Schropf must have foretold his own death, often, and not only boastfully and foolhardily. Dozhd and Majeroni would have recounted the expropriations and the liberations, the sheltering for weeks on end in borrowed apartments in the ugly new-rise blocks. The flight under assumed names, the beginning of the long wait here in this tropic land. And then Schropf would say that he’d seen another of their countrymen today, another today, as if following them. Schropf had foretold, too, the un-worlding pain of it, and the quailing irrectitude of his murderers, the police. He’d known that he would have to prop them up at the last, hew them to their duty as executioners while they larked and giggled and pitied themselves. 

Schropf had been mistaken in much: there had been no extradition, and consequently no long walk through fog-shrouded streets of home; no eerie quiet in which to gather the necessary equanimity; no faint scent of the city market (salt-cod and cut flowers); no face glimpsed at a slate-roofed gable window, eyes downcast in scorn or love. 

The death of Dozhd had gone without saying: as Schropf, so Dozhd, all their life.

Just before he bolted I made Majeroni promise never to tell anyone how I let him escape: loping, zip-tied and bloodied, over the garbage-strewn plain, unaware how his white shirt shone in the van’s headlights; dragged back, stumbling and sobbing, laid down among them, face-down, like them. How the vault of the sky must have wheeled above them all the long night through; like sleepers, they could not know it; like dreamers, they only thought they woke. 

Kroll and I walked along the canal. Snake-birds perched on fence-palings, drying their outspread wings. Kroll had broken cover just after dawn, sauntering out the doorway of a shebeen. I could have caught up to Kroll right then, or at any point since. I hung back. The gravel towpath became a broad cobblestone causeway; we were nearing the city proper. 

The morning was already hot. I had gone without sleep, keeping watch for Kroll’s emergence from the shebeen. Outside, I had had to imagine the scene within: the conviviality of submerged hostility, the slow and fumy self-poisoning from wood alcohol, the dancers and the sharpers and the barman all wrecked on kif and shine. 

By dawn I felt leached of life, parched and hollow. 

“Kroll,” I called out. He might be prevailed on to slow down. 

The morning air was close. Sweat dripped down the small of my back. I felt, rather than saw, a slackening of my perceptual field, followed by a suffusion of dreamily parti-colored spots. I lurched; a wall of ground rushed up at me. 

“Kroll,” I said again, but it came out softly, murmured into the ground. The mud beneath the paving-stones smelled vegetal, marine. By the time I had struggled to my feet once more, Kroll had put quite a distance between us. To gain on him, it seemed to me I had to command my legs with an undue deliberateness, inwardly telling each in its turn, “Go, go.” This effort of mine was registered by that steadfast inhabitant of the pilot-house we all carry high in the crown of our head; he took up residence there the moment we learned to speak; he is no pilot at all, he has merely been on watch all this while, aware of all that comes and goes within the dome spread out beneath him. Thoughts and feelings have been the least of it; he is keen; he registers all subtle, all barely detectable motion: faint tremors, ghosts of abandoned longings, pale shadows that flit by. Now, after long years, he knows us so well he can predict what we will do next, and what in turn will happen then, but he never intervenes; he will not so much as issue a timely warning; he is like a doorman who neglects to tell you that you have had a caller. If only we could prise him from his stronghold.

I shouted Kroll’s name. He seemed to hear me, even at such a distance; he halted without turning around. 

I called out again: “Kroll! I know you, what you are. Confess your aberrant tendencies: mysticism and adventuring.”

I did not know Kroll, what he was. But what other gambit did I have, what appeals did I know how to make, other than imprecations? Perhaps I was the judge’s creature after all. 

Kroll walked on. The canal passed under a bridge and Kroll vanished in darkness. Traffic streamed over the bridge under a brightening mackerel sky. I could see nothing in the darkness beneath the iron vault of the bridge, and nothing beyond that. Kroll might have already walked on. Soon Kroll would make himself part of that rushing world, lost to me for good. Soon, or already, lost to me for good. I hurried. 

“Kroll,” I said as I came into the shadows. I stood still. It was cold in the sudden dark; the air smelled of canal-borne pollutants and whatever ichorous algae survived them. I was afraid I might not be able to resist the temptation to hurl myself into the black water that sluiced and rushed in the dark. I made ready to enjoin Kroll once more to confess to mysticism and adventuring. 

“Kroll,” I said again.  

“Kroll,” said Kroll’s voice in the dark. 

I took faltering steps toward the voice. Space pressed in on me. 

Now I saw how to write Kroll’s book. It would not in the least resemble the one the judge had commissioned of me. To attain the greatest dispersion of Kroll-functions, to array them in unforeseeable constellations, I would have to seize the inhabitant of pilot-house in his stronghold. What he knows, what we will know as soon as we take hold of him, is the discontinuous: the ghosts of urges and recoilings (pale shadows); and how people pressed themselves on your mind and even your heart, before they revealed themselves for what they had been all along, phantoms, nothing but phantoms; and the way we used to sense, while in the grip of fever, that there was another schema behind the schema to which we thought our thoughts appealed. And more than that, the Kroll-book would be written in the language of the pilot-house, which shares not one word with our own.

Kroll did not see the ground rush up at him this time. Gravel pricked his palms; he shivered.

The protagonists of Euripides’ Bakkhai (New Directions, Dec 2017) are a new god and a cross-dressing conservative. Dionysos has just arrived from the east; though Anne Carson is quick to remind us in her new translation that his presence in Mycenaean tablets dates all the way back to the 12th century BC. This is not surprising. Dionysos is a perpetual stranger, and his religion a constant other. He is nicknamed Bromios (or “boisterous”), after his birth from Zeus’ thunderbolt, which killed his mother Semele and caused the god of gods, his father, to sew Dionysos into his thigh. From this “masculine womb” he is born again, which earns him his second nickname: “twice-born.” He stings the women of Thebes into madness with his thyrsos: a wand of giant fennel topped with a pinecone. He drives them into the mountains where they worship him with wild dances, ritual hunts, sexual escapades, and feasts on raw flesh and wine.

Pentheus, the young and hotheaded new ruler of Thebes, thinks this is all giving his town a bad name, so he imprisons the god’s followers—the Bakkhai, including his mother Agave. But the god liberates them. As is true for most radical conservatives, Pentheus’ fury and intolerance are mixed with irrepressible obsession. Dionysos, who has put on human form as a swoony, longhaired religious leader with “bedroom eyes” and “cheeks like wine” (Pentheus’ own words) is all too aware of this. He convinces Pentheus to dress up as a woman so that he may spy on the Bakkhai without being seen—thus quenching the young man’s curiosity and luring him inexorably into Dionysos’ followers’ claws. Agave sees Pentheus hiding in a tree, and in a fit of Bakkhic madness takes him for a young lion, slaying her son with the help of her maenads. The play ends with Kadmos, her father and the founder of Thebes, revealing to her the nature of her crime, which results in the family going into exile: each member cast out alone.

Anne Carson’s translation is all one would expect of her work: modern, frisky, precise, dense, completely original, and absolutely devastating. As in her other versions of Euripides and Sophocles (like Grief Lesson, Electra, and Antigone) Carson’s line breaks turn the play into a poetry at turns lush and riotous, at others glibly deadpan and ironic. The latter applies in both the dramatic and contemporary senses. At the hands of Carson, it’s a linguistic treat on every level: from Bakkhai’s cascading choruses, to the cast of characters’ rhetorical spars, to the final elegies spoken by Kadmos and Agave that leave one with a sense of raw and irresolvable trauma. Raw indeed on the level of character and drama, but air-tight as crystal in Carson’s economical verse. The result might remind us of what Nietzsche felt only Greek Tragedy could do: fuse the Apollonian and the Dionysian completely. But the play teaches us—and this might be its central lesson—that the Dionysian itself requires a balance of impulses.

The play is surprisingly fresh in its affirmative depiction of women’s spiritual, moral, and sexual freedom—in equal measure, it’s condemnatory of intolerant men. In the order of Bakkhai, the fury of a conservative cannot outlive his hidden fixations. A man of closeted compulsion, who subjects women to the duality of his voyeurism (desire and disgust) before he plans to destroy them for good, will suffer a horrible fate. The logic of Dionysos, in which these impulses must resolve themselves into consummation and release, will not allow this kind of stubborn and compartmentalized approach. The play’s Freudianism avails itself not only in repressed desires, but also ideological vision: the clash here is on the order of collective as well as personal fantasy, and is as frightening as it is fatalistic. And not too distant from the destructive results of our current politics.

Dionysos is no easy god to pin down. Carson associates him in her translator’s note (also a poem) with beginnings: “[he is] your first sip of wine / from a really good bottle. / Opening page // of a crime novel.” Tiresias, that blind prophet and traveler between sexes, summarizes him like no one else can: Dionysos is the “wet element”—“cool forgetting of the hot pains of day”—as well as “that flash across the peaks of Delphi / tossing like a great wild spark from crag to crag.” He fertilizes and sates by giving us drink and the knowledge to press grapes, and he brings forth visions and voluptuous pursuits, alongside the deep trances of terror and sleep. Tiresias instructs Pentheus to “pour his wine, dance his dances, say yes.” But Pentheus cannot be brought to yield, because he knows too well that in the case of Dionysos—who favors women—the patriarchy is at stake. He is unable to conceive for a moment that his mother Agave and her sisters, who are after all his “inferiors,” might know something that he doesn’t. His plans for the Bakkhai, who’ve taken up cymbals and drums, is to “sell [them] into slavery or put [them] to work at our looms.” And when it comes to Dionysos’ popularity abroad, he has few words: “foreigners all lack sense, compared to Greeks.” His prudish, belligerent, deeply misogynistic, and overtly xenophobic demeanor might remind us of Trump. As might his simpleminded diction: “This Bakkhic insanity is catching like wildfire. / What a disgrace! … we’re going to make war on [them].” Except, of course, Pentheus has the charm of being in his late teens or twenties, still somewhat malleable, and willing therefore to play dress-up for his basic instincts.

Dionysos is Pentheus’ proper foil: composed, quietly determined, patient, and sharp-witted. His response to Pentheus’ qualm with strangers is that “there’s more than one kind of sense.” When Pentheus sends guards to arrest him, Dionysos exclaims, “Okay, tie me up!” and after he escapes, he relates to the Bakkhai: “Just between you and me, / I had a bit of fun with him and his ropes.” However, after Pentheus crosses him twice, the dovish demeanor is revealed to be a mere externality, and Dionysos begins to plot. After all, Bacchus is dual in nature: “god of the intensities of terror, / god of the gentlest human peace.” But even then, Dionysos does not lose his composure. In fact, his whole act rests on his suave seduction of Pentheus to act against his own interests. This might be another bizarre link to our political present. Once facts and sensible discourse (embodied in the person of Tiresias) fail to convert, the god resorts to wiles: to the coaxing of subterranean inclinations. Our centuries-old politics of manners is proof that this method of persuasion often trumps the verdict of facts: from Andrew Jackson throwing his forceful simple-man’s vocabulary, to Reagan hiding all culpability behind an actor’s poise, to Trump assuring his audiences with that brash New York baritone. But Bakkhai’s Dionysos embodies the message that true overcoming—on a cosmic, moral, and political scale—requires the synthesis of these two facets of life: reason and passion. The Dionysian leader does not so much “use” either as simultaneously “channel” both in an expression of truth.

Dionysos’ duality is best expressed in a scene where a group of herdsmen encounter the Bakkhai on a journey through the woods. When the men chance upon them, they are peacefully sleeping in three circles, each around the female elders of Thebes, the daughters of Kadmos: Ino, Autonoe, and Agave. Upon the beasts’ braying, the women spring up, “somehow instantly organized”: “with snakes that slid up to lick their cheeks, / some (new mothers who’d left their babies at home) / [cradling] wolf cubs or deer in their arms and [suckling] them.” Honey drips from their thyrsi, and the Bakkhai strike the ground to produce wine, or scratch with their bare hands to draw out milk. But when the herdsmen attempt to attack, in order to return Agave to her son Pentheus, all hell breaks loose. The women tear entire calves and bulls apart (“chunks of flesh dripped from the pine trees, blood everywhere”) and descend upon two villages, where the men’s swords fail to draw any blood, yet the Bakkhai’s thyrsi wound them badly.

This gory scene foreshadows Pentheus’ fate. The dramatic ironies of the sections that follow, that of Pentheus’ sprucing at the hands of Dionysos, and his death on the mountain, are impeccable. (Important also to note here that Pentheus means “grief” in Ancient Greek.) After Dionysos personally dresses and makes him up, the leader wonders aloud whether he looks like his mother. “I was tossing my head back and forth like a maenad inside the house,” he says, in a statement ripe with dramatic pathos. When the god offers to correct his hair, he happily submits: “You redo it. I’m in your hands.” And when Dionysos tells him he will be victorious, that someone other than he will return him home, Pentheus exclaims: “My mother!” The god tonelessly affirms him.

In the section that follows, the Bakkhai reiterate their mission: “the great clear joy of living pure and reverently, / rejecting injustice / and honoring gods.” Then they make their call against Pentheus: “Into the throat / of / the / ungodly / unlawful / unrighteous / earthborn / son / of Echion / let justice / sink her sword / !” Carson mirrors the Bakkhai’s fluctuating intents. Earlier, when she speaks of “skylarking,” and compares the Bakkhai to a fawn leaping free of its hunter, the prose cascades down the page like a peaceful river. Dionysos is freely dialectical here: both hunted and hunter, frolicking while calling out for punishment against Pentheus. But when actually rousing Agave and the women for Pentheus’ death, her words become tightened at the center of the page, turning into literal swords.

Carson translates the scene that follows from two perspectives: that of the Bakkhai, and a servant following Pentheus on his last journey. Once again, Pentheus’ pathos is sharply etched, when he calls out to his mother for mercy, and Carson’s lines chop back: “But she / was foaming at the mouth, / was rolling her eyes, / was out of her mind.” The irony continues into Agave’s slow coming-to. After she has fixed her son’s head onto her thyrsos and paraded it for the rest of the Bakkhic women, she says to herself: “What a fresh bloom he is, / just a kid, just a calf – / here, see the down on his cheeks, / the long soft hair.” She exclaims that she wants her son to nail this head to their house, as a trophy of her hunt and the success of Dionysos. Kadmos talks her awake from her trance. Even the sky begins to brighten, like a sign that Agave and the women were moving through an alternate dimension of their own, or that of the god’s: a pre-modern Upside Down. In response to her realization, Kadmos says the one line that could sum up all of tragedy: “Truth is an unbearable thing. And its timing is bad.” Agave remembers nothing of her deed, and where the text is missing in the original Greek, Carson works wonders through her curt poetry, this time of reckoning: “His body. / His dear, dear body. / This is my son. / This is what I did.” Here we learn that Agave too had denied the god, and this is her punishment.

What is amazingly refreshing in Bakkhai is the unquestioned triumph of Dionysos and, especially for the western reader, the pre-Christian (and pre-Roman) sense of Dionysian order as proper to humankind. The Bakkhai say so again and again: “ancient, / elemental, / fixed in law and custom, / grown out of nature itself” is Dionysos, and he’s therefore to be respected. This is amazing, bearing in mind that Dionysos did not fare well under the Romans. The Senate saw his followers as a secretive and subversive counter-culture: seditious to both civil and religious law. These cults were mostly lead by women, and at gatherings they outnumbered men. The Bacchanalia was banned by the edict of 186 BC, and its members threatened with the death penalty.

Carson captures the renegade spirit of the Bakkhai in her verse. This is how they speak of Dionysos: “He is sweet upon the mountains / when he runs from the pack, / when he drops to the ground, / hunting goatkill blood / and rawflesh pleasure.” The compound words may seem unmistakably Carson’s, but they’re in fact direct translations. The women refer to Dionysos’ emissary (the young religious leader) as their “comrade.” Later Livy, whose accounts of the cult were filled with exaggeration and outright lies, writes that Bakkhic devotees’ nocturnal rites included loud and haunting music, feasts, drunken orgies, murder, and even cannibalism. Shockingly, the Romans also accused early Christians of human sacrifice, and believed that the host was dipped in the blood of a child. In the second century AD, Christians turned these accusations against the pagan in their war against witches’ covens. The latter may not be surprising, given that Dionysos models what became the Devil for fear-mongering Catholics and Protestants, from medieval superstition through to the Inquisition, and all the way up to the Salem witch trials. Just like Dionysos, the Devil sprouts horns, shape-shifts into animals, and communes with and empowers women who submit to him with magic powers.

Here Christianity’s complete reliance on this other order—of the unknown, of magic, and of women’s sexual and moral liberty—is loud and clear: “Whether the Belief that there are such Beings as Witches is so Essential a Part of the Catholic Faith that Obstinacy to maintain the Opposite Opinion manifestly savours of Heresy,” reads the Malleus Maleficarum of 1486.. The Malleus is the Inquisitors’ guidebook to the identification and persecution of witches, and it answers this formal query with a mighty yes. To read this bizarre and famous work today is to learn that witches’ covens were seen as a threat to the entirety of Christendom, including its masochistic-misogynistic dominance over all forms of spiritual resistance. In Anne Carson’s translation, the whole of this strange history glows through the page. Most notably in an early chorus where the poet inserts this chant into the original play: “green of dawn-soaked dew and slender green of shoots … green of the honeyed muse, / green of the rough caress of ritual, / green undaunted by reason or delirium.” These wizardly treats are endemic to her version.

And later, this spell by Dionysos himself: “Spirit of earthquake, shake the floor of this world!” This, however, is all Euripides. The difference between Bakkhai and the rest of Judeo-Christian history is that in the Ancient Greek play, Dionysos and the women are owed our full regard, and they triumph—though at a cost to Thebes. In Bakkhai, which won first prize at the Dionysia festival where it premiered in 405 BC, this god that reaches way down into our evolutionary roots and affirms everything about our bodies and desires—in good measure, as he repeatedly instructs—along with all the women who enjoy his blessings, are portrayed as impregnable forces. The play shows us that we cannot not revere them, as we’d do so at great cost to our own freedom and integrity. Dionysos is the “rawflesh” prelude to the human imagination that is inescapable even to its finest and most noble pursuits.

This message feels as important today as it did over 2,400 years ago. Hence the commissioning of this ravishing new translation by the Almeida Theater, where it was first staged in July of 2015 starring Ben Wishaw as Dionysos, Bertie Carvel as Pentheus, and renowned director James Macdonald at the prow—better known for his work with contemporary authors. The production opened to raving praise of Orlando Gogh’s score and Ben Wishaw’s acting, which the Guardian described as “insinuating and dangerous,” and “the most perfect portrayal of androgyny.”

With its due relevance in mind, let’s let Bakkhai have the last word: “Many are the forms of the daimonic / and many the surprises wrought by gods. / What seemed likely did not happen. / But for the unexpected a god found a way. / That’s how this went / today.”

They’ve renovated the Gates of Hell since the last time I was here, some four years ago. Now when you come in the front door—the glass broken, replaced with stained, graffiti-covered plywood with a dangling steel pull-ring—there’s a bigger living room than there used to be, full of filthy couches and grubby lay-z-boys broken in the recline position.

I get here late enough that the place is already packed. Crust punks are sprawled out on the couches, gathered in groups against the walls, and pushing their way to and fro through the crowd. A few dogs follow them, trailing ropes. It’s the dogs here that always bother me—given how little care they’re willing to give themselves, I worry crusties (gutterpunks, scumpunks, squeegee kids, oogles: whatever you prefer to call them) don’t seem capable of taking responsibility for the animals they adopt. My friend Renée, whom I meet as I come in, agrees with me.

“I bet they don’t get walked very much,” she says sadly. I concur, adding the deafening music and air thick with cigarette smoke can’t be good for them either. After all, the Gates of Hell does not comply with city regulations banning smoking, assumedly because they’re not going to bow to what The Man tells them to do. You expect an unhealthy atmosphere coming out here, though. As always, the air is choked with smoke, accented by the smell of cheap beer, dirty hair, armpit, and because it’s raining, a hint of wet dog.

A fellow with a rat on his shoulder ducks in through the plywood door, removing a rain-drenched hood. He’s a friend of a friend. I comment that his is a nice-looking rat and he says, “Put out your hand: you can hold him.” I do; the rat lithely ascends my arm, circles my neck, and finds a comfortable spot in the shoulder of my sweatshirt. His small body is warm and his fur is soft: he’s like a tiny cat, except for the leathery tail, and I can feel him breathing. The cavorting dogs are on the other side of my head, so I try to shield the rat from their view, though the guy tells me not to worry, saying, “Some dogs are cool with him.” We talk for a while, the rat relaxing on my shoulder, then determine it’s time to move into the closely packed crowd.

They’ve been having shows again at the Gates of Hell for the past two years—at least, shows that outsiders might have heard about. Whoever lived here three years ago spread the word they’d stopped putting bands on due to hassles from police. However, a friend tells me, they never really quit having gigs—just stopped advertising, knowing enough of the east-end punks would find out anyway.

The Gates of Hell is a former shop of some variety turned into a kind of loft in which various rooms, big and small, surround a larger central chamber where bands can play and practice. It’s part of a sort of krusty komplex nearly a half a block long, consisting of squalid lofts, storefronts, and apartments inhabited by a legion of punks. The most well-known loft, the Loud House, is next to the Gates of Hell and connected by a doorway. Though they haven’t had shows there in a while, a lot of people still think of the entire krusty komplex as being “The Loud House.”

The first time I visited the Gates of Hell, in 2002, the bands played in a centre room with concrete walls and plywood floors. Halfway through the evening’s six-band bill, the floor was already slick with beer and spit and whatever else makes plywood slippery; many in the crowd were making it worse by shaking quart-bottles of Black Label and spraying their friends. By the end of the night, crusties confounded by PCP or just bull-doses of alcohol were staggering around to the lightning throb of headliners (Saskatchewan’s superlative thrash band Destined For Assimilation [D.F.A.]), slipping in the half-inch of beer on the floor, falling on one another, being pulled to their feet, and falling over again. One short-haired guy in his mid-30s, shirtless beneath his patched and studded denim vest, came careening across the room, tripped, and slid on his belly with surprising force headfirst into the rim of the bass drum. Then he lay still. His friends lurched forward and hoisted him upright; he looked perplexedly at them for a moment, then some spark ignited in his blank eyes and, raising his fist in time with the charging music, he rejoined the fray.

Later still that night a small mob besieged the singer of one of the earlier bands, who were from Vancouver. During that band’s set, the singer bowed to the demands of a group of shouting women in the crowd and admitted onstage to having raped one of their friends. (Years after the fact, a friend told me he had heard second-hand that the accuser had later recanted and said publicly that singer had not, in fact, raped her. Because I did not hear this from the woman herself or anyone closely connected with her, I had doubts. I frankly have no way to determine which parts of the story beyond those I witnessed myself were true. The whole situation was and remains totally mystifying.) As I was leaving, the group had the singer loosely surrounded and, joined by other members of the crowd, were debating what to do with him. One person asked, perhaps rhetorically, why they shouldn’t just take him to the river and drown him. The members of D.F.A., who were staying at my house, insisted I get in their van and we left without seeing the issue resolved. Years later someone showed me the singer’s Myspace page, whose existence attested only that the mob ultimately decided against drowning.

I find my way through the crowd in the changed layout of the space, looking for the inside room where the bands play. Between the front and the show space, there’s an antechamber that’s both a hall and someone’s bedroom: by the door there’s a chest-height loft bed, its linens in a twisted pile. Next to it there hangs a defiled mannequin and some piles of assorted crap. Beside one of these someone’s set up a distro table and punks are pensively flipping through records, many of which are black and feature white images of atrocity and/or drawings of skulls (some depicted with punk hairstyles, some without). Graffiti covers the walls of the room—band names, vaguely intentioned messages, and in-jokes between friends. At the end of the hall is a door with a large sign on it reading “RAT POISON IN THIS ROOM!! NO DOGS, EVER!!” Just before that, there’s a carpet-and-foam-covered door into the show-space.

Beyond it stands a guy who looks like Neil, the sad hippie on British sitcom The Young Ones. He’s got long, bluish dreadlocks and is wearing a shirt featuring a circle-slash through a swastika, stating a position that—like being opposed to child molestation or tainted food—most feel is a basic prerequisite to humanity. The line takes a long time because every person who passes him has to listen, as they pay, to him complain about how he wasn’t supposed to be working the show, someone else was organizing it, they asked him at the last minute if he could help and he said he would, but only if he didn’t have to do the door, and now here he is, doing the door.

I finally get to the front of the line and ask how much it is. He says it’s five bucks and I say, “Priced to move!” But he only looks at me a second with confusion, then says, “Well, it’s two out of town bands, right? And gas is cheaper these days, but it’s still pretty expensive. Gotta support the out of town bands.” I nod in lieu of explaining that $5 is pretty cheap for a five-band show, especially since five-band crust punk shows have remained $5 since I went to my first in 1993, when $5 was just less than you’d make working an hour at minimum wage. (Now you can practically get two crust shows for an hour of flipping burgers!)

Inside, I take up a position near the front of the stage but away from the centre, hoping to avoid getting badly knocked or sprayed with beer. I’m holding onto my jacket, in part because I’m never sure it won’t get stolen, and otherwise because leaving it somewhere is an invitation to have it puked on, or to have beer spilled on it, or for it to improbably pick up an infestation of fleas, bedbugs, or, god knows, fire ants or something. Nathan, a friend, more bravely leaves his bag, though not before conferring with me as to the place to best avoid vomit.

“Put it high,” I suggest. “People are going to puke straight ahead or down; nobody really pukes up.” He puts it on top of a pile of crates and I leave my umbrella with it, but even with jacket in hand, I’m sweating already, watching the band set up.

In contrast to the filth and neglect throughout the Gates of Hell, there’s at a few thousand dollars’ worth of musical and sound equipment on stage. Beyond that, the room is a wretched shithole. Soiled mattresses of different sizes are lined against the back wall to baffle the noise, while the side walls are covered either in foam insulation or graffiti, some of it just insults and other bits advertising promising acts like the Dead Hookers. It actually makes the eponymous Loud House next door look classy by comparison with its all-black walls decorated with large white images of skulls wearing German army helmets. Two spotlights, on either side of the stage, dangle woozily from loops of wire that don’t look like they’ll hold. These lights are plugged into open outlets half-way up the wall and pointed at the ceiling, which is a sheet of transparent plastic holding in layers of yellow insulation. The surface of the plastic is mottled with pocks of dried sputum and fresher amber droplets of beer. Above the stage, someone has spray-painted THE GATES OF HELL in red across the wall. They’ve continued onto the wall on the other side, adding BURN THE RICH in similar-sized letters near the ceiling. Farther down they’ve appended BLUDGEONED, which I learn is the name of the band belonging to the sad door guy, who lives here and runs the space.

The guiding emotion of this particular brand of hardcore punk is utter hopelessness from which one may be distracted only by the most extreme inebriation and chaos. The bands sing about atrocity, war, slaughter, injustice, oppression, evil, etc., but do so from a position wherein it’s impossible to do anything at all about it. There are lax nods to the idea of revolution from time to time, as most here would identify as “anarchist,” but only to the moment of revolution when punks fighting cops in the street actually win for once—not to the months of gruelling decision-making by consensus on issues like replacing capitalism with advanced barter, establishing a system of mediation for solving disputes to replace courts and police, and the rest of what would follow an anarchist revolution. It’s hard to write really ripping songs about that stuff.

Surveying the gathering crowd, I notice that the Gates of Hell punks are, now more than ever, sporting primarily dreadlocks—usually in the form of the dread-mullet, a combination of close-cropped hair with a few dreads sprouting like udon noodles from the back. Some have longer locks, a few have long hair or shaved heads, and a handful have traditional punk cuts like mohawks or spikes, but really, there isn’t much variation. No one, for example, has jolly pigtails; there’s nothing bouffant and nothing carefully combed that hasn’t been combed into a point. Many sport hairdos that bespeak time and effort, but only the time and effort to make the statement—in accordance with tradition—that one doesn’t care.

Likewise, most in the crowd wear identical crust punk uniforms: black jeans covered in black band patches; black band t-shirts featuring images of atrocity and/or drawings of skulls; black ballcaps with black patches sewn on the front; and black denim vests with several hundred studs covering collar, shoulders, flanks, etc., and patches in between. Inevitably featuring images of atrocity and/or drawings of skulls, these patches seem chosen to advertise the obscurity of one’s tastes. A few people endorse bands popular by crust standards, like Sweden’s Totalitär and Wolfbrigade and Australia’s Pisschrïst, but most opt instead for groups that only those committed to a life of crust would have heard of. That is, except for Discharge: throughout the room, logos of British hardcore/metal band Discharge are everywhere, on patches, on t-shirts, and painted on the backs of leather jackets. If the crowd was naked, god forbid, I’m sure there’d be a plenty of Discharge tattoos as well. Gates of Hell/Loud House punks wear Discharge paraphernalia the way Italian Catholics wear crucifixes—no one would ever doubt they believed, but true faith demands a constant display of devotion.

Most here come to hear d-beat bands—that is, bands that play the driving, non-melodic hardcore punk with insistent double-downbeat drumming pioneered by Discharge in the late ’70s. The fashion and décor are also in line with Discharge’s view of the world—a monochrome apocalyptic nihilism that assumes that either capitalism or nuclear war is going to destroy humanity very shortly, and there’s nothing to be done except to get wasted and live in filth, listening to music reminding one of the necessity of doing so by underlining the inevitability of the coming end.

The two chief attractions to this life, as far as I can tell, are a supposed total severance from the “conformity” of “the mainstream,” and the freedom that comes from living very, very cheaply. At various points when I was younger, I considered making choices that might have found me living in some variation of the Gates of Hell. Imagine: freeing myself from the tyranny of work by finding a room that cost $75 a month, decorating it with whatever furniture I found in the street, and eating from the vast bounty of unspoiled food squandered in supermarket dumpsters! Imagine not having to pay to be alive anymore! Imagine cheating the system by simply dropping out of it!

The other attraction to the lifestyle is that being “punk” is about separating one’s self from the evils of consumer society, and being extremely punk means doing so extremely. The more fashion has taken up the aesthetic of punk over past years, and the more pop-punk bands have found their way to mainstream fame, the farther crust punks have pulled into the obscurity of fanaticism. Few punk lifestyles are more extreme than those lived around the Gates of Hell and the Loud House. Surprisingly, many who live and congregate here are into their 30s and 40s: some are missing teeth, and while others’ tattoos have gone blue and smudged with age. Old enough that I wonder why they haven’t been struck by the contradictions and failings of this lifestyle, they are, in both senses of the term, lifers: they’ve committed themselves to this life, sure, but it’s hard to imagine them being able to escape from it now. Or, as a couple have said to me, they do recognize the structural failings of crust punk, but they can’t see an alternative they find less ethically conflicting, so they’re stuck with it.

What brings people here, and keeps them here, is the emotional draw of the lifestyle. A small minority of people actually feel it, but some years ago I was one of them. Product of an erratically hostile divorce, bullied by peers (and, occasionally, teachers) throughout my childhood, disquietingly aware of the global rush of the 1980s toward environmental or nuclear holocaust, my circumstances and upbringing made me a perfect candidate for punk rock. Kids with such a background who discover the lifeboat of punk cling to it desperately, and I was no exception. In my adolescence, punk rock and our culture made sense of the evil of the world for me and provided a position from which I felt empowered enough to stand up for myself and respond to it.

To me and many others, the music, mindset, and community were a stupendous revelation: we were all astonished, after years of isolation, to discover a whole scene full of people like us and places we could congregate together. Naturally that congregation carried with it an almost religious sensation of salvation. We had been saved, after all. The rooms of punkhouses like the Gates of Hell were virtually consecrated: there, we were aligned with hopeless weirdos all over the world finally escaping from the devastating bullshit of normal life, refusing and resisting it together and somehow building something new and better.

So, for a while, as a teenager and into my twenties, I took pleasure in ugliness and filth. I was done pretending that the there was a future, that the end wasn’t coming, that personal hygiene and grooming weren’t symbolic of our consumer selfishness in the face of imminent annihilation. Or something. And I felt as though my natural revolutionary state was to be among the punks, an allegiance to which I clung even as it seemed increasingly that most of what many punks wanted to do was get trashed.

The majority of the crowd at shows—comprising­­­­, for better or worse, “punk” as I experienced it_­­­­—didn’t seem like they were drawing the same deep inspiration from the music at all times to fuel the active resistance I’d always believed punk was supposed to represent. They wanted to get shitty (really shitty—punks aren’t believers in moderation), hear some bands, and socialize. To some extent, they wanted to do so in an atmosphere that perpetually reminded them of the brutal truths of existence—bombs, war, slaughter, injustice, oppression, evil, etc.—expressed in images of atrocity and/or drawings of skulls. Yet in the absence of some serious challenge to those brutal truths, punk’s statement seemed to diminish to the same thesis argued at nightclubs, taverns, and sports bars the world over: “Shit’s fucked up: let’s get wasted.”

The medium by which the Gates of Hell expresses that statement is different, however. Despite the clammy sorrow of a sports bar or nightclub, those places at least play upon some kind of novelty. The central premise of the Gates of Hell is regurgitation, literal and cultural—it shapes itself in the image of what’s come before, the futureless boozing-rioting-barfing edifice of chaos that defines punk for some, but which mainly consists of intoxicated people maybe breaking the law a bit—while accomplishing almost nothing. That would be fine for a nightclub, except that some of us who arrive at places like the Gates of Hell in search of social revolution discover instead a scene that offers no solutions at all beyond the continual restatement of the alienation that brought us all there in the first place. And most of us don’t even live there full-time.

Reaffirmed often enough in an atmosphere otherwise devoid of thoughtfulness, that alienation begins to decompose into its constituent elements of loneliness and despair, which become all the more acute the more the punk catechism of “no future” stretches farther into the unanticipated, and surprisingly degrading, future. Yet as the future’s end becomes more remote, punk’s true believers have shifted focus to underline instead the agony of “normality,” imagining the mechanistic hollow lives of the masses that long for the mercy of a mushroom cloud that will never come. If the future won’t end soon, then at least the veneer of normality is susceptible to the aesthetic attack from those willing to live in squalor even more miserable than the sadness of normality—a misery made worthwhile by the promise, never quite fully achieved, of total freedom. This tortured desperation, then, is what the crust punk lifestyle expresses loudest and most overwhelmingly to me, and what prevented me from ever giving myself completely over to it. My own despair is claustrophobic enough, but living inside someone else’s hopelessness—particularly that of the Gates of Hell crusties—is totally suffocating.

Transient, dirty, and hopeless, a lot of crusties here borrow their aesthetic, whether on purpose or by accident, from the film Mad Max, living as though that film’s apocalypse has already happened. My friend Simon once reported seeing, at a Loud House show, a one-armed punk he described as a “road-warrior crusty” wearing a prosthetic arm he’d embedded with studs “as though through sleeves of an actual jacket,” which he’d remove and swing around “mace-like” when the crowd really got going. It’s hard to imagine this scene being profiled in the New York Times Sunday Styles section.

Which is the point. Part of the draw of music like that at the Gates of Hell is that “normal” people will never want to hear it. Yet even the desire of the Gates of Hell punks to embrace that which the mainstream could never love has failed—one of the past two years’ most vaunted acts in the music press has been Toronto’s Fucked Up (recent winner of the 2009 Polaris Prize!), a hardcore band that’s carved its own style within the genre, and who played several packed shows at the Loud House over the years. One can imagine the Loud House punks disgustedly watching last year’s buzz-video of Fucked Up trashing a bathroom while performing on MTV, or, later in the same week, performing a Ramones cover with Moby. Certainly, some would be quick to brand Fucked Up (or, as they were called by MTV, F’d Up) “sell-outs,” but what I suspect would offend them most would be the realization that even the extremity of the Loud House isn’t inviolable—that forging a lifestyle so repellent it repulses marketability is far more difficult than it seems.

Unmentioned in discussions of groups like Fucked Up “selling out” is the notion that bands who pursue financial gain might do so because the underground—and particularly the extreme underground—can’t sustain them economically, yet all the same requires large financial investment. Many can’t break even on tour, instead sinking hundreds or thousands of dollars into the endeavour. Making music and touring without the support of adequately paying gigs therefore becomes an astonishingly expensive hobby when one factors in the cost of equipment, upkeep, a van, gas for the van, monthly rent on a practice space, etc.—making punk touring precisely the sort of bourgeois pastime to which crusty punks like to imagine themselves in opposition.

The complexities of that issue don’t come up in discussion, the same way the complexities of other issues like “burning the rich” (and doing what with their money?), “ending all war” (how?), and “smashing capitalism” (replacing it with what?) don’t get thoroughly discussed. After all, these slogans exist simply to attest wealth, war, and capitalism are harmful, but not to say anything much about the nature of the harm they do. In the same way, crust punk, as it appears at the Gates of Hell and elsewhere, exists just to express rejection—rejection of what’s perceived as mainstream, as conformity, as whatever now constitutes the world beyond the aural, aesthetic, and olfactory fortification that punks have built against “normality.”

There is no exploration of these adversaries, little interest in what normal people do or why they do it, and still less consideration of how life among crust punks might mirror, in its own way, the precise structures and problems of the society the punks oppose. These subjects never come up because many assume them to be solved already: normal people are robots controlled by the media and corporate interests, punks have pulled the wool from their eyes to see that capitalism and war are the enemy, and revolution and rioting is the solution, which, if they happen, we’ll figure out the logistics of when we get there. Until then: more rejection.

“Fuck, fuck, fuckin’ asshole, fuck, shit,” slurs the singer of the first band, by means of a mic check. A couple of his friends give him the finger, and the gesture seems as empty as his cursing. Almost every experience I’ve had of the Gates of Hell and the Loud House has been empty of wit and humour, save maybe the time Martin, the singer of ripping Toronto hardcore band Career Suicide, offended the crowd during their set by remarking, “Can we get a body count up here?” as several lolling, blue-lipped punks were dragged out of the bathroom and into the street to wait for an ambulance. For the most part, the shows here are free of humour. As the band launches into their set, the guitarist announces, “This song’s about dicks!” which is as close as we’ll come to funny. Then it’s d-beat, as promised, only sloppier, with the lead singer grumping hoarsely over two guitarists playing the same power chords and a drummer (wearing sunglasses) going through his paces. Someone tells me the name of the band and I instantly forget it, the same way I’ll forget the band itself. D-beat can be done better or worse, but it never amounts to more than what it aspires to be. Simon once told me that in developing an affinity for d-beat he’d cauterized his tastes, which is, in a sense, true—to devote yourself to such a repetitive and atonal branch of hardcore, you have to forego subtlety. But you also have to be willing to be bored, since d-beat by definition doesn’t do anything new.

By the end of the first song, the room has filled up. A considerable contingent of punks has stumbled in, king-cans of beer loosely in hand, dim eyes half-closed and mouths hanging half-open. Enjoying the music, they shake their fists at the band (the Gates of Hell’s most popular dance move) and knock into one another, spilling beer. Once it’s clear that the crowd’s beginning to get excitable, a blue-haired guy pulls himself up onto an amp and half-heartedly stage-dives into an area where there aren’t enough people to catch him; those beneath struggle to toss him backward onto the crowd behind and he ends up tilting headfirst into the floor. But it’s OK, he’s up and knocking around again soon enough, just in time for some other guy to make the same desultory leap off the amp and land it more successfully, only to be carried around by five or six people for a second before being deposited on the ground.

I watch one of the carriers, a smaller guy with short dreads. He’s got one of these vests just covered in shiny studs: little round nubs over the shoulders, pyramids on the back and flank, stars and pointier studs to accentuate the edges. It must have taken hours to put them all on; I try to imagine him spending the evening on a dirty sofa, in front of a stereo blasting In Darkness, You Feel No Regrets by Wolfbrigade (or a TV playing a rerun of Everybody Loves Raymond), pliers in one hand, bag of studs in the other, slowly crimping them on one by one in a careful pattern as though doing a home-ec project. It’s easy enough to picture—I’ve been there myself, have studded articles of clothing and sewn patches onto my shorts and hooded sweatshirts. There’s a strange tenderness in the moment between a punk and his or her favourite patched hoodie. But now he’s thrashing around the floor in his vest, colliding into friends with his shoulders. They’re drunk or dusted or high on whatever, and seem to be enjoying themselves, but I’m bored of the crowd and the band.

I’ve often wondered how many here really enjoy this music. I have more extreme tastes than most people I know and appreciate a certain sound in raging hardcore—namely the swift-and-loose variety, influenced by bands from the early ’80s like Detroit’s pissed-off but succinct Negative Approach, or Portland’s ferociously nihilistic Poison Idea. That’s why I bother coming here from time to time: bands that sound like what I like are more likely to play this sort of venue than elsewhere. But the crowd at the Gates of Hell goes for music often even more aggressive than I like it: while I can enjoy shouted vocals, they often prefer singers scream themselves hoarse, or grunt, or make that croaking barf popular in death metal. Likewise, I’m partial to fast drumming, but they’re far more open to the hydraulic noise of “blast beats,” drumming so fast it comes out in solid sheets with no apparent rhythm. This has no musical value to me, but many things I listen to don’t sound like music to a lot more people.

The d-beat band, whose name I’ve forgotten, goes on longer than it should, leaving me shifting my weight from leg to leg to keep my feet from falling asleep. When the set’s finally over, I talk with friends about tonight’s headliners, three bands from Texas. It turns out that the one I wanted to see, the difficult-to-pronounce but promising Deskonocidos, who play lo-fi garage-punk at hardcore speed—and in Spanish!—got turned away at the border because one of them had a criminal record. There are two other Texan bands but I’m not as interested in them. Nathan assures me I’ll like the next group of locals, who are not d-beat, but just angry hardcore.

Then we talk about how unlikely it is that a revolving door of hundreds of strung-out punks have lived in the lofts and apartments of this building for ten years, rebuilding and rewiring it, shooting heroin and snorting PCP, heating apartments with open ovens in the winter, and the place has never caught fire. I lived in my last cheap apartment for a year and it caught fire twice: what kind of justice is that? People have OD’d here, and maybe some have died; one guy got killed out front staggering into traffic after a show, but no one liked him. I gather he was the long-haired Neanderthal with fierce, dead eyes who I once interrupted smoking crack outside a show by trying to give him a flyer for another show. He just stared at me, wordless, with an expression of homicidal rage, until I moved along. I didn’t like him either.

The people that fall into this lifestyle don’t generally come from the wealthy families against whom their detractors accuse them of rebelling. For the most part, the people I’ve known who’ve ended up living like this come from terrible families, many of them reporting physical and/or sexual abuse. (A member of a well-known Montréal punk band has the word “abuse” tattooed on his penis. No one does that for a laugh.) If you want to escape from “normality” so badly that you’re willing to live in filth, with rats and roaches, drunk or strung out, allowing your teeth to give way, it’s probably a sign those representing “normality” did something pretty bad to you from which you’ll do anything to distance yourself. It’s true that the apartments upstairs from the Gates of Hell/Loud House can be nice enough—people can clean them up, paint the walls, pin up show fliers and movie posters, bring in some plants and books to put on shelves made of discarded bricks and wood and it’s home, suddenly—but to make a home amidst the noise and waste and misery nonetheless signals a genuine desire for escape that goes beyond any form of twisted vanity.

It’s a strange kind of escape, though: it casts itself as the ultimate rebellion, the apex of nonconformity, yet necessitates that people know what a punk is and what a punk belongs to. People on the street, agents of normality, see punks and recognize them as “punks,” and punks encourage that by adopting the traditional dress and hair and attitude of punks to make the game easier, because they want to be seen and understood as they understand punks to be. For the most part, they are. No one expects, at the Gates of Hell, to see someone wearing only a bathrobe, or a speedo, or a sweat-sock on their head: that would be formless, unscripted non-conformity that’d indicate madness. The uniformity of this lifestyle says, “Follow these rules so that we can present a united front of nonconformity against the forces of normality,” and it makes a bit of sense, but not really enough, especially given crust punk’s lip service to anarchy.

The second local band, Ilégal, gets started, and Nathan’s right: I like them. They’re short-hairs, which I sheepishly admit makes them easier to like, and they play fast, pissed off hardcore powered by a boyish, blond drummer with a perfectly erect back. Someone tells me that he used to be the drummer for the Finnish band Selfish, who I can’t remember if I saw or not, but that he moved here. I wonder why he’d do that, why he’d leave Scandinavia for this life. Anyway, it’s our gain, because he plays fast and hard, better than most drummers in the city. The band’s sloppy, but I’m into, snapping my body and my head like a whip in time as the crowd gets rougher and crashes into me a bit. There’s more stage-diving and the jumpers get caught and handed around. When the band is good, I don’t care that I’m surrounded by blank-eyed fuckups who could barely talk to me even if they wanted to. Earlier, Renée, a transplant from Newfoundland, cocked her head at the crowd and said, “This is what I always imagined punk shows in Montréal would be like before I moved here.”

“You mean you wanted to hang out with people like this?” I asked.

“I don’t want to hang out with them,” she said. “I mean, I never talk to them, and they don’t talk to me. But the shows are pretty crazy.”

They are, and when the band is good and going I feel impermeable to the filth and hopelessness of this life, or I flirt with it, charmed by nihilism and chaos and letting it win me over for while when I don’t care if I get showered with beer or puke and there’s only that moment of bristling extremity. I’m there again, so charged up with the rage of the music and the unruly energy of the crowd that I could almost float above it all.

But then the band plays too long again, and I lose interest. The sad dreadlocked door guy realizes the spotlights are pointed too close to the plastic sheeting holding back the insulation and he gets irritably nervous about fire. Climbing, cursing, up the amps while the band starts another song, he unplugs one light to leave us in near-darkness, and plugs in a large fan in its place. The breeze is welcome.

The band’s last song is a cover I can’t make out. Introducing it, the guitarist—the same as for the last band—says, “This song is for those fuckin’ pigs at the border, the fuckin’ fascist border cops! Fuck them all!” Someone told me earlier that some of the members of Ilégal were in the country illegally—hence the band name—but this is assumedly also a reference to the people who’d kept the Deskonocidos from coming up because some member had been convicted of driving drunk (an offence I happen to think is brutally at odds with anarchy’s demand of personal responsibility, but whatever).

The crowd knows the number and sings along, fists in the air, as I recognize I’ve had enough, that no matter how tight and angry the last two bands are, they won’t divest me of the feeling of aching futility at which I always arrive here. That uniform, alien hopelessness encircles me again and begins to tighten about me. I look around the room hoping that someone else is feeling it too, but the room is crashing into itself, or hanging back with half-lidded eyes, or talking among itself about nothing. I’m pretty sure I’m alone in whatever this is. When the last song’s over, I take my as-yet-un-puked-on umbrella off the pile of crates in the bedroom/antechamber, squeeze my way through the drunken crowd in the front room, and begin the long walk home in the rain. 

by Alexander Sergeevich Pushkin

I loved you once, and this love still, it may be,

Is not extinguished fully in my soul;

But let’s no longer have this love dismay you:

To trouble you is not my wish at all.

I loved you once quite wordlessly, without hope,

Tortured shyness, jealous rage I bore.

I loved you once so gently and sincerely:

God grant another love you thus once more

June 25, 1939

by Arseny Tarkovsky

It’s frightening to die, and such a shame to leave

This captivating riffraff that enchants me,

The stuff so dear to poets, so very lovely,

I never celebrated; it somehow wasn’t to be.

I loved to come back home at the break of dawn

And shift my things around in half an hour.

I loved the white windowsill, and also the flower,

The carved faceted glass, and also the water,

And the heavens, greenish-azure in their color—

And that I was a poet and a wicked man.

And when every June came with my birthday again

I’d idolize that holiday, bustling

With verses by friends and congratulations from women,

With crystal laughter, and gay glasses clinking

And the lock of that hair, unique, individual

And that kiss, so entirely inevitable.

But now at home it’s all set up differently;

It’s June and I no longer have that homesickness.

In this way, life is teaching me patience,

And turbid, my blood now is stirring this birthday,

And a secret anxiety is tormenting me—

What have I done with my great destiny,

Oh my God, what have I done with me!

by Aleksandr Blok

Night, avenue, street lamp, the drug store,

Irrational and dusky light;

Live another decade, two more—

It stays the same; there’s no way out.

You’ll die, then start again, beginning

And everything repeats as planned:

Night, the cold canal’s icy ripple,

The drug store, avenue, and lamp.

Vladimir Mayakovsky’s Last Poem

Note: Vladimir Mayakovsky’s final poem before his suicide. The Oka mentioned is a tributary of the Volga. “Cloved” is an attempt to translate VM’s pun on ischerpen (“exhausted, finished’) with the neologism isperchen, (“peppered up”). 

It’s after one. You’ve likely gone to sleep.

The Milkway streams silver, an Oka through the night.

I don’t hurry, I don’t need to wake you

Or bother you with lightning telegrams.

Like they say, the incident is cloved.

Love’s little boat has crashed on daily life.

We’re even, you and I. No need to account

For mutual sorrows, mutual pains and wrongs.

Look: How quiet the world is.

Night cloaks the sky with the tribute of the stars.

At times like these, you can rise, stand, and speak

To history, eternity, and all creation.

Anna Karenina: #MeToo

Ah, Merezhkovsky: to you I was a mare

ridden badly by a man; and because of him,

his error, I had to be destroyed. And Lev, my dear:

You never gave me my own voice, you didn’t dare.

What did I talk about when I did talk, after all:

Abortion with Dolly? Every damn thing

Vronsky did, that I did better? The problem

was not that I was sexual: (Men, you

count on that.) The problem was that

I was smart. But sexual women must be killed;

All the books attest to that.

Merezhkovsky permeates the consciousness

of Slavic scholars, is the Anna story, still,

but I fault you most, Lev. You knew, soon

that the problem was not one woman

and one man; it was all women, all men. You had

Vronsky climb in society, while I—damn, I even

knew more about horses than him!—I was

the scarlet woman, though our offence was the same.

Did I abandon my child? Or did a martinet

bar me from him? Ah, she holds Vronsky back!

Ah, the guilt!

Oh, there is no talking to you.

You sent me the dream

that haunted your ruling-class sleep,

a peasant with an iron,

the proletariat that said, fuck you

and your landlord’s way of life.

You killed me with the railroad that they built

for you. Because you “had to.”

Where was your Resurrection then?

You repudiated Karenina, it’s true,

but you abandoned me to my fate.

And so, Lev, I still struggle,

a century and a half later,

to have my story told.