I put a copy of THE PROMISE on pre-order back in early September, just as soon as I had come to be made aware of the forthcoming publication of Silvina Ocampo’s sole novel in belated English translation, delighted also, naturally, to find that it was slated to present itself to us care of good ol’ Larry F.’s City Lights. I knew of the existence of THE PROMISE, at least in a perfunctory sense, not that I have long been actively pining for it, conscious of my desire to possess my own copy. I find that slightly odd. I have read at least as much about Ocampo as I have read by her, my direct experience of works she authored relegated to a handful of sapphire-like stories. Though I have definitely found myself reflecting on those stories from time to time, I will confess that when I have in the past thought about Silvina (I will allow myself to unapologetically address her as though addressing a familiar), I have thought about her as one might contemplate a mythological being, but a mythological being drawn near, enwrapped (or perhaps the image of a butterfly net works better; enmeshed, shall we say) in an ersatz intimacy. It was just over two months after I placed the City Lights edition of THE PROMISE on pre-order that a short article, available online, appeared in/on/at THE PARIS REVIEW, its title “The Other Ocampo Sister, Overshadowed No More,” the author one Carmen Boullosa. As the title of the article indicates, it is Boullosa’s contention that Silvina has always to a large extent been overshadowed by her sister Victoria, though there are intimations of hope; on account of the efforts of City Lights (an immediately forthcoming edition of THE PROMISE as well as one of the collection FORGOTTEN JOURNEY, from which the Boullosa piece is excerpted), the time might now be ripe for the younger Silvina (actually the youngest of six sisters) to finally have her moment. I was personally aware of Victoria just as I was aware of Silvina, but to say that the latter has been overshadowed by the former, at least in my personal mythosphere, would be, to put it mildly, erroneous…not that I am so big-headed as to imagine this of terrific demonstrative import. That being said, her 1994 obit in London’s INDEPENDENT called Silvina’s death one of Aregntinean literature's greatest losses since Borges. No small thing. Boullosa refers to Victoria as “a celebrity in the intellectual circle coalescing in the thirties and forties, known as much for her elegant beauty as for her intelligence.” Ah, yes, right, I see. If Victoria is more famous it is in large part because she was a public figure, a taste-maker and maker of the scene. Everybody knows Victoria, of course, because she was made to be visible, a veritable cultural institution. Boullosa lays out some of the basic relational schematics of the mid-century Buenos Aries literary community outlay: “Silvina was part of a magical circle whose nucleus was formed by Jorge Luis Borges and, among others, the younger man who would become her husband, Adolfo Bioy Casares. Each member of this circle created his or her own works, and also worked in collaboration. While each writer had his or her own style, as the Sur group—around the important journal SUR, founded by Silvina’s eldest sister, Victoria, in consultation with the New York writer Waldo Frank—they shaped a literary cultural identity and a new literary genre.” In the above formulation, Silvina, Borges, and Bioy Casares assume the function of enterprising artists, and Victoria that of enabler, regent, or, practically, political technologist. Victoria is the liaison between the artists and the broader culture. Let us take a moment to consider a distinction between art and culture. Allow me to paraphrase the filmmaker Jean-Luc Godard, as I am often wont to do, when he says, in his film JLG/JLG—AUTOPORTRAIT DE DÉCEMBRE, something like culture is the rule, art the exception. Art is always going to have a troubled time thriving in the glare of the limelight, not than I am so extreme a Calvinist as to insist that it requires the dim garret. Those of us who care about art, who habrour a kind of unseemly mania for it, are likely to assess garrulous and exceedingly public figures with great suspicion, especially should they deign to speak on behalf of art. The only thing more odious than the idea of a “public intellectual” etc. is one to whom such terminologies have been self-applied. Silvina Ocampo is a literally immortal and lived a fairly hermetic life. This should not be lost on us, it does happen to be demonstrative. We might also take a look at the image on the cover of this City Lights edition of THE PROMISE, featuring the hands of Silvia Ocampo attempting to obscure the photographer’s unobstructed access to her face. It is a commonly acknowledged fact that Silvina did not like to have her photograph taken. We might consider this fact in counterpoint to what Carmen Boullosa calls “her sister’s flamboyant life.” Silvina was, along with her husband and Borges, writing at a frontier, pushing forms and methodologies in new directions, yet fortuitously engaging disparate traditions whilst engineering her extraordinary metamorphoses. Boullosa: “Silvina enters real, detailed, intimate spaces, which she observes with an eye that is intimate, real, and detailed, and yet an eye from another world,” her work possessing “subterranean literary implications.” Victoria Ocampo’s best known work as a writer is a multi-volume autobiography, something close to personal hagiography. It seems very clear to me that when we offset matters in this way, even if we risk oversimplifying, we have a pretty clear sense of what separates literature’s mythological beings from its “important” people. You may call me a snob. By all means. Note that I take such things in the best humour. Again, however, I notice something else when I look at that photograph on the cover of THE PROMISE. Those glasses. A pair of angular, winged spectacles, white, almost completely obscured by the defensive hands of the author, but not quite. Do these not look exactly like the style of frame preferred by Argentinean film director Lucrecia Martel, one of the three or four greatest filmmakers working in the world today? I choose to read this as a sign that I am hardly the only acolyte with Silvina Ocampo threaded through they’s personal mythology. What makes THE PROMISE so enticing extends beyond the mere fact of its being Silvina’s only novel. The frame story of THE PROMISE is itself tumid with myth-stuff. Though the novel as it appears in the City Lights edition is just barely over one hundred pages in length, it was composed over the course of more than two decades, a protracted undertaking finalized, as it could not help but be, by the death at ninety of its author. Many version or iterations of the novel had existed since its genesis during the 1960s. It would seem that Silvina spared no efforts when it came to perfecting the piece. According to Ernesto Montequín’s forward to the City Lights, the manuscripts may have actually gotten shorter over time, at one point sixteen “episodes” removed and immediately incorporated as standalones in the 1970 collection THE DAYS OF NIGHT. Work continued apace until Silvina’s death in December of 1993, although this was doubtlessly compromised in the late going by her struggles with Alzheimer’s. The final manuscript had been typed-up by Elena Ivulich, Ocampo’s secretary of more than forty years. Ivulich essentially rubber-stamped the final version of the manuscript. The book would not be published in Spanish until 2010, it arrives in English nearly a decade after that. You could call the novel a tapestry. You could call it prismatic or kaleidoscopic, it might evoke for you Clarice Lispector’s chandelier. Many episodes are woven in, but they serve both to illustrate undulations of a capricious memory set reeling in a context of enhanced peril whilst at the same time serving as memory’s raw content. In a manner that will become extremely relevant, our nameless female narrator tells us that the central events that set this centrifugal memory fusillade spinning took place “Three months ago,” a key fact seemingly lost on a number of critics and lay commentators. Aboard the Anacreonte, en route to Cape Town and some cousins from “the less tedious side” of the family, our narrator falls off the ship, victim of dire pratfall involving brooch mishap. A sense that the forthcoming sort-of-narrative is the product of poetic imagination is telegraphed with a curious bit of impressionistic disproportionality. Floating away, “The ship seemed more immense than the sea.” So our narrator is bobbing in the ocean, the situation probably hopeless, one would think, save for the fact that we have just been told that this all happened three months ago and we are reading a first-person account by the woman to whom it happened. Before we hear about the tumble overboard, the narrator has already told us two key things: 1) since childhood, this narrator has had a yen for ardent supplications and desperate promises, sometimes to Saint Rita, i.e. “I love you and promise to be a good girl …”; 2) “I don’t have a life of my own; I have only feelings. My experiences were never important—not during the course of my life nor even on the threshold of death. Instead, the lives of others have become mine.” The novel is named for the promise our narrator makes, namely, please, Saint Rita or God or whomsoever, if I survive this ordeal, I promise I will write of the mental experience of the ordeal, this mental experience taking the form of a whirligig remembrance in which I am myself almost less than a peripheral character. Panic is immediate, cogitation correspondingly scattershot: “I thought of schoolteachers, noodles, movies, prices, theatre productions, the names of writers, titles of books, buildings, gardens, a cat, an unhappy love affair, a chair, a flower whose name I couldn’t remember, a perfume, a brand of toothpaste, and so on. Memory: how you made me suffer!” Full-scale panic can only ever sprint, it is no winner of marathons. “I imposed an order on my thoughts, a kind of mental journey or itinerary.” Call it a compensatory survival tactic. The book reconstructs the desperate and capricious itinerary in question. I am a man of (very recently) forty, and I haven’t read Sartre’s BEING AND NOTHINGNESS since I was eighteen or thereabouts, but I seem to recall that central to the ontology promulgated by that august tome is the idea that nothingness is a force that inveigles itself into the phenomenal world and gets between everything, outlining stuff, individuating, acting as the agency behind the emergence of phenomenological difference. Please feel free to correct me if I's not quite right. The narrator of THE PROMISE, comparing herself to Scheherazade, is the differentiating agent, the negated woman who negates a world into a posteriori being. That sixteen “episodes” were extracted from an earlier draft is not hard to imagine, as memory, especially under duress, is wont to jump abound, hither and thither, abstractly, a sequence not terribly sequential-seeming insisting on its own terms, many disparate persons populating the field of fragmented and endlessly associative remembrance. Marina Dongui, the fruit seller. Aldo Bindo, the tailer, he was a bit of a perv, liked to go horseback riding on Sundays, once seen at the beach, lathered in suntan oil. Later there is another Aldo, different surname, but difference isn’t precise here, things, events, and people become conflated. This (perhaps) other Aldo has the surname Fabrici, and "gathered the oranges and lemons, the walnuts and chestnuts, the peaches, to distribute them. He never missed Mass on Sundays. He had a twenty-year-old girlfriend, and he brought her fruit and a bunch of flowers every week.” Who else? A lot of other people: we have Mr Pigmy, a, uh, pigmy, who died of sadness in exile; Zulma, a neighbour from childhood, a little older, in whose home “piano chords were so out of tune that it seemed they’d travelled through water or outer space.” Et cetera. A great number of the vignettes are oriented around the sea or the beach. Ah, the sea, the dreadful and utterly sublime sea. “In those days I fell in love with the sea as though it were a person. At vacation’s end, before returning to Buenos Aires, I would kneel down crying, to bid it farewell.” We keep coming back to our narrator and her predicament. “Shipwrecked vessels? Debris? The sea eats everything up. One day, any second now, it will eat me up too.” Or: “Flying fish remind me of butterflies in flight.” Or: “my legs looks like seaweed or feathers when they move.” Or: “I just float on top of the water, my name, my face, my identity forgotten. Sometimes I lift a hand out of the water to look at it. How strange a hand is. Sometimes I peer out over my toes.” If the novel is densely populated, there are three characters who come to assume primacy. Firstly: innocently concupiscent Gabriela, there is a statue of her namesake, the Archangel Gabriel, in the Basilica of Saint Apollinaris; it has “big astonished eyes.” Secondly and thirdly: Gabriela’s mother, Irene Roca, and Leandro Álvarez, with whom Irene is haplessly infatuated, codepedently so, tortuously so. Gabriela remembers some things that are identical to things Sonia Giménez remembers, recalled, in fact, with the exact same words. Repetition with a difference is a big part of memory’s gambol. As for Leandro: “Leandro managed to make this memory mine”; “Everything he told me now feels like it happened to me.” As for Irene, recalled as having been no fan of the sea: “Poor Irene, I alone understood her. Alone, alone as I am now, on a sea of relentless doubts. Dying is the only sure thing. Now I can finally die. But how to do it? It’s as impossible as ever.” Irene, addressing Leandro: “Each of your kisses is a dream. Nothing seems real. It’s as if I’m embracing you at the bottom of the sea and cease to exist. Later, when I’m alone, I still don’t exist, but then it’s unpleasant.” The book I read directly before THE PROMISE was Gaston Bachelard’s THE POETICS OF SPACE from 1957, in which a phenomenology of the poetic imagination is utilized to consider the ways spaces become repurposed in our reveries, how poetry transmits the imagination's images by means of communicable resonances. Bachelard ends his book on a image of a tree from Rilke, a perfect encapsulation, Bachelard believes, of the imagination’s metaphysics, its intimacies of cosmicity. I find it felicitious, to use a word esteemed by Bachelard, that THE PROMISE likewise ends with a cosmic tree, in this case an epiphanic pacará (“Black man’s ear”). Still, what continues to loom is that dastardly sea, the eternal surge, the eternal death that eternally lives, the negatory field. “What is magical about the sea is that living deep inside it no one can speak.” Listen.