Letters by Paul Auster and J M Coetzee: “Do things like this happen to you, or am I the only one?”

In 2008 J M Coetzee wrote to Paul Auster suggesting they begin an exchange by mail and, “God willing, strike sparks off each other”. Did they manage it?

Here and Now: Letters 2008-2011
Paul Auster and J M Coetzee
Faber & Faber, 256pp, £20

Writers have always corresponded with one another, but it’s rare for their correspondence to be made public while both protagonists are still alive. According to the jacket copy of Here and Now, this particular epistolary friendship was initiated when J M Coetzee wrote to Paul Auster (a letter bafflingly absent from this collection) suggesting they begin an exchange by mail and, “God willing, strike sparks off each other”.

Were the letters always intended for publication? And does the speed with which they’ve been passed to a wider audience undermine the apparent intimacy of their tone? It doesn’t help that both men have in their novels engaged in a kind of post - modern chicanery, in which Paul Austers and J M Coetzees proliferate, gleefully undermining the house of realism. Are we expected, having been schooled in scepticism by these very authors, to take seriously the spectacle of two big beasts of the literary jungle engaged in conversations on a series of self-consciously large subjects, from the state of Israel to the nature of male friendship?

Apparently we are. The early letters, in particular, come almost unleavened by irony, and their tone threatens at first to repel the (unintended?) reader. Early on, Auster unfurls a story about a sequence of encounters with Charlton Heston. They first meet at the Cannes film festival 50th anniversary dinner, at which many meticulously itemised gran - dees are also in attendance. Soon after, he runs into Heston at a book fair and again in “a small, elegant, very expensive” hotel in Manhattan, where Auster is lunching with Juliette Binoche. Stunned at this coincidence, he asks Coetzee: “Do things like this happen to you, or am I the only one?”

This light-hearted heedlessness to privilege is a small thing but it resurfaces more unpleasantly in Coetzee’s patronising attitudes to women. “What athlete would want to be complimented for his grace on the field?” he asks. “Even women athletes would give you a hard look.” Later, on the subject of great works of art: “yet it was done by a man (now and again a woman) like me; what an honor to belong to the species that he (occasionally she) exemplifies!”

Luckily, these irritants are counterweighted by two things: the brilliance of both correspondents and the evident genuineness of their friendship. The latter grows increasingly affecting as the acquaintance deepens. Auster, in particular, lays bare his liking. “You have become what I would call an ‘absent other’ . . . I discovered that I often walk around talking to you in my head, wishing you were with me.” He worries over Coetzee’s insomnia and teases him about his absent-mindedness. They exchange movie recommendations and in one enjoyable sequence become mutually fascinated by the origins of the term “going to hell in a handbasket”, batting back and forth origins discovered in slang dictionaries.

It’s a spectacle that engages both spectators and participants: there’s something of the tennis match here, a game that is itself a subject of scrutiny. Subjects lob back and forth; an occasional ball rolls into the grass. A rather woolly conversation about the financial crash is discarded, but themes of language, war and sexuality are revisited across the years.

Throughout, there is a touching preoccupation with obsolescence. These are real paper letters, for the most part, though Coetzee often faxes his (he’s based in Australia, Auster in Brooklyn, but both travel frequently, on a pan-European merry-goround of literary festivals and film juries). Both are leery of technology. Coetzee refuses to allow email into his novels, while Auster doesn’t own a mobile and writes on a typewriter (“a little flat job with a zip-up canvas carry case – in this case, a blue case with a black stripe down the middle” – a very characteristic instance of novelistic detail).

Lurking behind this nostalgic fondness for the near-obsolete apparatus of the 20th century is a deeper wistfulness: for an era in which writers played a serious role in the intellectual life of the nation – indeed, for a time in which one could speak unironically of a nation’s intellectual life. “Something happened, it seems to me,” writes Coetzee, “in the late 1970s or early 1980s as a result of which the arts yielded up their leading role in our inner life . . . we are the poorer today for that failure.” No doubt he’s right, and yet how gripping it is, to watch these two thoughtful, articulate men grappling with a world that hasn’t quite turned out how they expected.

Auster and his interlocutor become fascinated with the phrase “going to hell in a handbasket”. Photograph: Getty Images.

This article first appeared in the 20 May 2013 issue of the New Statesman, The Dream Ticket

Show Hide image

Broken and The Trial: From Sean Bean playing a priest to real life lawyers

A surprisingly involving depiction of a clergyman provides the saintly contrast to the sinner being judged by a real jury.

I was all set to scoff at Broken, Jimmy McGovern’s new series for BBC1 (30 May, 9pm). A drama about a Catholic priest and his impoverished parish in a “major northern city”, it sounded so hilariously McGovern-by-numbers (“Eh, lad, give us the collection bowl – the leccy wants paying”) that on paper it could pass for a spoof. Even funnier, Sean Bean, late of Game of Thrones, was to play the clergyman in question.

Naturally, I adore Bean, who comes from the major northern city that is Sheffield, as I do, and who is so terribly . . . virile (though when I interviewed him in a car park behind King’s Cross Station a few years ago, and a security guard in a high-vis jacket approached us furiously shouting the odds, he ran and hid in his trailer, leaving yours truly to face the music). But let’s face it: he’s not exactly versatile, is he? The idea of him in a cassock, or even just a mud-coloured cardigan, made me laugh out loud.

Settling down to watch the series, however, I soon realised that no scoffing would be taking place. For one thing, Broken is hugely involving, its Dickensian plot (no spoilers here) as plausible as it is macabre. For another, in the present circumstances, its script seems to be rather daring. Not only is Father Michael Kerrigan shown – cover my eyes with the collected works of Richard Dawkins! – to be a good and conscientious priest, but his faith is depicted as a fine and useful thing. If he brings his besieged parishioners solace, he is sure to be carrying vouchers for the food bank as well.

The flashbacks from which he suffers – in which his mammy can be heard calling him a “dirty, filthy beast” and a spiteful old priest is seen applying a cane to his hand – are undoubtedly clichéd. But they are also a device. Forty years on, he is happy to nurse his dying mother, and his love for God is undimmed: two facts that are not, of course, unrelated. How weirdly bold for a television series to set its face against the consensus that denigrates all things Christian as it never would any other faith.

I don’t for a minute buy Anna Friel as Christina, the gobby, broke single mother Kerrigan is determined to help. Even when covered in bruises – a bust-up at the betting shop – Friel manages to look glossy, and she never, ever quits acting (with a capital A), which is a drag. But Bean is such a revelation, I was able to ignore the voice in my head which kept insisting that a Catholic priest as young as he is – in this realm, “young” is a couple of years shy of 60 – would surely be Polish or African (I’m not a Catholic but I am married to one, for which reason I occasionally go to Mass).

He plays Kerrigan, whose overwhelming desire to be kind sometimes makes him cack-handed, with great gentleness, but also with an uninflected ordinariness that is completely convincing. Part of the problem (my problem, at least) with Communion is the lack of rhetorical passion in most priests’ voices, something he captures perfectly. One other thing: Line of Duty fans need to know that Adrian Dunbar – aka Ted Hastings – can also be seen here wearing a dog collar, and that he looks almost as good in it as he does in police uniform.

On Channel 4 The Trial: A Murder in the Family was an experiment in the shape of a murder trial in which the defendant – a university lecturer accused of strangling his estranged wife – and all the witnesses were actors but the lawyers and “jury” were real. Over five consecutive nights (21-25 May, 9pm), I found it pretty tiresome listening to jury members tell the camera what they made of this or that bit of evidence.

Get on with it, I thought, longing again for the return of Peter Moffat’s Silk. But I adored the lawyers, particularly the lead ­defence barrister, John Ryder, QC. What an actor. Sentences left his mouth fully formed, as smooth as they were savage, his charm only just veiling his mighty ruthlessness. Drooling at this performance – which was not, in one sense, a performance at all – I found myself thinking that if more priests came over like barristers, our dying churches might be standing room only.

Rachel Cooke trained as a reporter on The Sunday Times. She is now a writer at The Observer. In the 2006 British Press Awards, she was named Interviewer of the Year.

This article first appeared in the 25 May 2017 issue of the New Statesman, Why Islamic State targets Britain

0800 7318496