Adapt or die

In the battle of the Birdsongs, telly nicks it - just.

Adapt or die, goes the old saying. But in the case of Birdsong maybe it's adapt and die. I've now sat through versions made for the stage (Comedy Theatre) and made for TV (BBC One). In my head this was a Day of Judgement, a Sky Sports Super Sunday. Which one of the two great loves of my life (theatre and telly) would fare the best, or die the least? Showtime!

The adaptation in question is that of Sebastian Faulks's 1993 novel Birdsong. Trevor Nunn had a crack at it a full year ago; I had to wait untill this weekend to get Abi Morgan's BBC comeback. Okay, so it was a really long day.

The book tracks Edwardian Stephen Wraysford's doomed love affair with Isabelle, an unhappily married Frenchwoman in Amiens, before it pitches our damaged, dislocated hero into the horror of the Somme. It's the time-honoured pairing of Eros and Thanatos: sex and death. The carnal turns to carnage, and roiling sex scenes give way to the equally intimate spilling of blood and organs on the battlefield.The novel striates highly personal testament with the sheer statistical might of the First World War. It's a tough brief for both stage and small screen.

Trevor Nunn plied the route of a clunking and rushed literalism. If the book mentions a rose trellis, it's duly cranked into place. If the gendarmerie swarm across the pages, alors the Keystone Kops sont arrivés on stage. The epic sweep is swept, tidily, into Stephen's mouth. Poor Ben Barnes as Stephen must curate history for us, as well as get on with being broken and detached.

TV director Philip Martin nabs a few of theatre's tricks for his scenography. It progresses by synecdoche: the battlefields are lightly suggested. We're shown a detail and we extrapolate the rest, like a wallpaper repeat (my only gripe would be that Ypres looked like the sun-baked Med). Amiens is not much more than a trick of the light (Mr Nunn please take note). Where both adaptations fail, however, is in Faulks's monstrous tunnels under the trenches. No visuals can possibly match a reader's imagination; they shrink and fix into what Joyce snappily called "the ineluctable modality of the visible" (pay attention at the back, Trevor).

Then, ooh la la, there's all that sex. As the lovely Kurt Vonnegut says: "The most popular story you can ever tell is about a good-looking couple having a really swell time copulating outside wedlock, and having to quit for one reason or another while doing it is still a novelty."

In Faulks's version of the most popular story, Isabelle is a soft pat of inert womanhood who needs a Lawrentian reboot. She's a Sleeping Beauty to be, literally, pricked into life. Theatre took the embarrassed vicar approach and ignored the entire messy business. After this Trevor Nunnery, it was good to see the BBC at least have a go at scenes of consensual sex. There was something about the lovely imperfection of Clémence Poésy that somehow made Isabelle less of a cypher: that shocking ink-spattering of dark freckles; that guarded look in her eyes which kept her - despite all the bonking - actually impenetrable.

TV's final, imperious slap to stage is the close-up. The camera can gorge on tiny details, like the erotic brush of two ankles. Against this the theatre seems operatic, mannered. Televisual Birdsong was really all about the close-up on the lead actor's face. In Eddie Redmayne we have a translucent, lambent Stephen. A jolie-laide, as the French say of their women, with a great grouper fish mouth, he is more reactor than actor. His face clouds and clears like the weather. He is enormously watchable.

Bravo to Abi Morgan for her confident chequerboard restructuring (love; war; love). But despite having more time and more resources than the theatre, this show also suffered from abbreviation sickness. When you take the events of Stephen's life at a rolling gallop, you are left with a blur of melodrama. Characters flatten to clichés (the plucky Tommy, lions led by donkeys) and lines turn over-weighty, "There is nothing more, sir, than to love and be loved!" Viewers are also treated as birdbrains by the music, which helpfully semaphores sad bit, sexy bit, with all the subtlety of Children in Need.

On this particular Super Sunday it's a one-nil victory to telly, but the match was a bit scrappy, to be honest, the lads done all right but at the end of the day could have gone either way.

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