Pumped by fame

Robert Sheehan is a not wholly convincing playboy.

Fans of Misfits (Channel 4) will already be familiar with the tousle-topped Robert Sheehan's charismatic blarney as Nathan, the superhero with an Asbo. In The Playboy of the Western World, currently on at London's Old Vic, he also riffs on the "outsider" theme.

In his professional stage debut he plays Christy Mahon, chancer and fabulist whose tall tales seduce the Western World, or Co. Mayo, Ireland. With perverse but ruthlessly consistent logic, the locals accord him celebrity status when he blabs that he has murdered his dad with a shovel. He's considered an ideal protector for the pub landlord's daughter Pegeen ("she'll be safe with a man whose killed his father"); he's lavished with gifts from the neighbourhood colleens ("feel the fat of that breast mister").

Precursor to the absurdist dramas of the 20th century, not to mention the surreal civic antics of Royston Vasey, J M Synge's Irish outpost is a community fuelled by poteen, where the mark of an excellent wake is "five men, six men stretched out retching." But it's also idiosyncratic, to say the least, when it comes to the law, and fearful when it comes to the Church - a warped morality is centred, or rather, off-centred, in the noticeably absent Father Riley.

In Synge's superbly constructed play, there are a number of reversals for the sweet-tongued Christy. As the story progresses the craic livens, and deepens. His father enters, very much alive. Then he dies again. Then he...well, you get the idea. At each turn Christy's fame, pegged to his "gallant story," ebbs and flows. Not only is the locals' opinion in flux, but also, crucially, his sense of self. He's pumped by fame, becomes a different person, and is "destroyed" (a favourite word in the Synge lexicon) when he stumbles from playboy to pariah.

John Crowley's production is pretty good on Irish atmospherics. The coastal shebeen, the site of the action, is exposed in all its lonely poverty. The designers come over all unnecessary, however, with the revolving stage, which performs a lumbering 360° between scenes to reveal only that the actor has changed his shirt. To be fair, though, baring the crib's backside somewhat stresses its isolation, here on the margin where the Western World runs out of land and into the sea.

The show starts, and restarts after the interval, to a bit of the old Pogues: folky, risqué Irish ballads which anticipate the musical deep structure of Synge's work. This very musicality, however, is a mixed blessing. Whole scenes pass, particularly towards the beginning of the play, when I was listening to the song but not the words. Caught up entirely in the contrapuntal inflections, we literally tune out. Which is a pity, because the tale of the playboy who "capsized the stars" is nothing if not lyrically beautiful.

Sheehan's role rather seems to cramp him; he appears to spend much of his time trying to make his coltish limbs look smaller. Making no great impression is oddly almost - almost - appropriate, since the piece is about the projected desires of onlookers, though I would have thought the onlookers needed a bit more to go on. He's tidily paired with fellow Misfit Ruth Negga as Pegeen, stony-faced in her stony pub. Kevin Trainor builds a subtle rhythm of timidity and sham as Pegeen's first suitor, Shawn. But it's arguably Niamh Cusack as the equivocal, pragmatic Widow Quin who propels the show, with her appraising looks and mannish manners. She canvasses for the playboy's affections, but with an eye for a bargain she's just as interested in Shawn's heifers and "the blue bull from Sneem".

As a woman, and a widow, she also has outsider status. In the world of the play "widow" is interchangeable with "hag." "Wait till you lay eyes on her leaky thatch," bristles the rivalrous Pegeen in her smear campaign.

Strong words; strong women. It's perhaps not too fanciful to give credit here to Synge's unsung collaborator and lover Molly Allgood, who has been all but deleted from the record. Fierce.

KEVIN C MOORE
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Notes from a small island: the fraught and colourful history of Sicily

Sicily: Culture and Conquest at the British Museum.

When a gun was fired a hundred metres or so from the Sicilian piazza where we were eating, my reaction was to freeze, fall to my knees, and then run for cover in a colonnade. As I peered back into the square from behind a column, I expected to see a tangle of overturned chairs and china but I watched instead as the freeze-frame melted into normality. I retrieved my shoe from the waiter.

I should not have been surprised by how coolly everyone else handled what I was inclined to call “the situation”. The Sicilians have had 4,000 years in which to perfect the art of coexistence, defusing conflict with what strikes outsiders as inexplicable ease, rendering Sicily one of the most culturally diverse but identifiable places on the planet. Still, having visited “Sicily: Culture and Conquest” at the British Museum, I feel vindicated. There may be no Cosa Nostra in this exhibition, which charts the island’s history from antiquity to the early 13th century, but that doesn’t mean there is no simmering conflict. Like Lawrence Durrell, who described Sicily as “thrown down almost in mid-channel like a concert grand” and as having “a sort of minatory, defensive air”, I felt the tension beneath the bliss that has characterised Sicily for many centuries.

The “barbarians”, wrote the Greek historian Thucydides, moved to Sicily from Iberia (Spain), Troy and Italy before the Phoenicians and Greeks settled there in the 8th century BC – the time of Homer, whose Odyssey provided a useful guide to some of the more threatening features of the landscape. The giant, sea-lying rocks off the east coast were the boulders that the one-eyed Polyphemus hurled at Odysseus’s ship; the phrase “between Scylla and Charybdis” referred to the Strait of Messina that divides Sicily from the mainland; Lake Pergusa, in the centre of the island, was the eerie spot whence Hades snatched Persephone and carried her down to the underworld.

It is a delight to behold the British Museum’s case full of terracotta figurines of Persephone, Demeter and their priestesses, some of thousands uncovered across Sicily, where the Greeks established the cult of these goddesses. The Phoenicians introduced their
own weather god, Baal Hammon, and the indigenous Sicilians seem to have accepted both, content that they honoured the same thing: the island’s remarkable fecundity.

The early Sicilians were nothing if not grateful for their agriculturally rich landscapes. As early as 2500 BC, they were finding ways to celebrate their vitality, the idea being that if the soil was fertile, so were they. On a stone from this period, intended as a doorway to a tomb, an artist has achieved the near impossible: the most consummate representation of the sexual act. Two spirals, two balls, a passage and something to fill it. The penis is barely worth mentioning. The ovaries are what dominate, swirling and just as huge as the testicles beneath them. We see the woman from both inside and out, poised on two nimble, straddling legs; the man barely figures at all.

Under the Greeks in the 5th century BC, it was a different story. Although many of Sicily’s tyrants were generous patrons of the arts and sciences, theirs was a discernibly more macho culture. The second room of the exhibition is like an ode to their sporting achievements: amid the terracotta busts of ecstatic horses and the vase paintings of wild ponies bolting over mounds (Sicily is exceptionally hilly) are more stately representations of horses drawing chariots. These Greek tyrants – or rather, their charioteers – achieved a remarkable number of victories in the Olympic and Pythian Games. Some of the most splendid and enigmatic poetry from the ancient world was written to celebrate their equestrian triumphs. “Water is best, but gold shines like gleaming fire at night, outstripping the wealth of a great man” – so begins a victory ode for Hiero I of Syracuse.

But what of the tensions? In 415BC, the Athenians responded to rivalries between Segesta and Syracuse by launching the Sic­ilian expedition. It was a disaster. The Athenians who survived were imprisoned and put to work in quarries; many died of disease contracted from the marshland near Syracuse. There is neither the space nor the inclination, in this relatively compact exhibition, to explore the incident in much depth. The clever thing about this show is that it leaves the historical conflicts largely between the lines by focusing on Sicily at its height, first under the Greeks, and then in the 11th century under the Normans – ostensibly “the collage years”, when one culture was interwoven so tightly with another that the seams as good as disappeared. It is up to us to decide how tightly those seams really were sewn.

Much is made of the multiculturalism and religious tolerance of the Normans but even before them we see precedents for fairly seamless relations between many different groups under the 9th-century Arab conquerors. Having shifted Sicily’s capital from Syracuse to Palermo, where it remains to this day, the Arabs lived cheek by jowl with Berbers, Lombards, Jews and Greek-Byzantine Sicilians. Some Christians converted to Islam so that they would be ­exempt from the jizya (a tax imposed on non-Muslims). But the discovery of part of an altar from a 9th-century church, displayed here, suggests that other Christians were able to continue practising their faith. The marble is exquisitely adorned with beady-eyed lions, frolicsome deer and lotus flowers surrounding the tree of life, only this tree is a date palm, introduced to Sicily – together with oranges, spinach and rice – by the Arabs.

Under Roger II, the first Norman king of Sicily, whose father took power from the Arabs, the situation was turned on its head. With the exception of the Palermo mosque (formerly a Byzantine church, and before that a Roman basilica), which had again become a church, mosques remained open, while conversion to Christianity was encouraged. Roger, who was proudly Catholic, looked to Constantinople and Fatimid Egypt, as well as Normandy, for his artistic ideas, adorning his new palace at Palermo and the splendidly named “Room of Roger” with exotic hunting mosaics, Byzantine-style motifs and inscriptions in Arabic script, including a red-and-green porphyry plaque that has travelled to London.

To which one’s immediate reaction is: Roger, what a man. Why aren’t we all doing this? But an appreciation for the arts of the Middle East isn’t the same thing as an understanding of the compatibilities and incompatibilities of religious faith. Nor is necessity the same as desire. Roger’s people – and, in particular, his army – were so religiously and culturally diverse that he had little choice but to make it work. The start of the Norman invasion under his father had incensed a number of Sicily’s Muslims. One poet had even likened Norman Sicily to Adam’s fall. And while Roger impressed many Muslims with his use of Arabic on coins and inscriptions, tensions were brewing outside the court walls between the
island’s various religious quarters. Roger’s death in 1154 marked the beginning of a deterioration in relations that would precipitate under his son and successor, William I, and his grandson William II. Over the following century and a half, Sicily became more or less latinised.

The objects from Norman Sicily that survive – the superb stone carvings and multilingual inscriptions, the robes and richly dressed ceiling designs – tell the story less of an experiment that failed than of beauty that came from necessity. Viewing Sicily against a background of more recent tensions – including Cosa Nostra’s “war” on migrants on an island where net migration remains low – it is perhaps no surprise that the island never lost its “defensive air”. Knowing the fractures out of which Sicily’s defensiveness grew makes this the most interesting thing about it. 

Daisy Dunn’s latest books are Catullus’ Bedspread and The Poems of Catullus (both published by William Collins)

“Sicily” at the British Museum runs until 14 August

This article first appeared in the 28 April 2016 issue of the New Statesman, The new fascism