An unheard-of surprise

Hayley Campbell reviews Gerald Shea's <em>Song Without Words</em>.

Song Without Words: Discovering My Deafness Halfway Through Life
Gerald Shea
£17.99, 320pp. Da Capo Press.

“What matters deafness of the ear, when the mind hears.” – Victor Hugo

When I met Gerald Shea I was painfully conscious of sound. The book launch had been going for two hours, I had arrived late and – after loudly thanking the coat-check lady and trip-trapping my old Cuban heels across highly polished porcelain tiles – found that his speech was already well underway in the carpeted quiet room of the posh Chelsea house. There were glowers, stares, and the overwhelming cloud of expensive perfume hit me with such force it was near audible. I choked. Shea on his pedestal, mid-speech, never wavered. Jokes. Applause. Shea’s recently published memoir laid in piles next to him in a room so quiet I could hear the fabric of a suit as two legs were crossed twelve feet away.

His is a story of a life that could have been completely different, perhaps un-memoir-worthy, had he only known one thing: that he was deaf. By the time he found out he had already made it through Harvard and Yale and became a successful lawyer. He was not profoundly deaf, but partially; not from birth, but the age of 5, when a bout of scarlet fever ravaged the epithelial cells in the lower part of the cochlea, the most complex and vulnerable component of the ear. Most vowels and some consonants disappeared from his world. Before their absence was discovered in a routine test in his mid-30s, he put his failure to understand things down to an intellectual defect rather than aural: he thought he heard the same things that other people heard and they were just better at understanding, that he was slow – a fraud in the world of academia. Girlfriends told him he was a bad listener and left him. They were technically entirely correct. If only he’d listened.

His story is like something straight out of Ira Glass’ radio show, This American Life – one of those episodes where the music stops on the crucial soundbite where our hero says “and I never knew” and makes you cry on the bus. How different would his life had been, what would he have done instead of guzzling Mylanta for stress-related stomach ulcers while looking at his own exhausted face in the public bathroom and saying: “I wish I were dead”? Professionally, he would have done nothing differently – he would still be a lawyer. But he wouldn’t have had to quit in the end and break his own heart.

I’ve had little experience with the profoundly deaf aside from being the only hearing person at a deaf film festival. The crowd was inexplicably noisy: all the sounds that hearing people learn to stifle are there, unmuted. Everything is louder bar the applause, which is a visual jazz-hands style wave rather than anything audible. Sound doesn’t matter here. Being profoundly deaf gives you a separate world to belong to – one with a language entirely of its own – but sound is different in Shea’s world, where being partially deaf casts you adrift between two places, the hearing and the other. Said Shea: “We the partially deaf, are not as well off as those who sign, for we have to combine our dual paths of understanding, our eyes and our ears, to get the message in a medium in which we are not at home.” Everything moves slower in the in-between, where brainpower is devoted to tasks unnatural to it.

In her Harper's Magazine article in 1954 the American writer Sylvia Wright coined a term for the things that Shea would later call “lyricals”. As a child she had misheard a line of the ballad, The Bonny Earl O'Moray: “laid him on the green” had become “and Lady Mondegreen”. She said: “The point about what I shall hereafter call mondegreens, since no one else has thought up a word for them, is that they are better than the original.” Reading Shea’s book you can’t help but agree with her. Lyricals commonly happen to the hearing in the form of song lyrics: kiss this guy, Alex the seal, and, less commonly, a man I know was genuinely confused for an entire childhood as to what could possibly be romantic about the warts on the knees of a woman. He figured it was something he’d understand when he got older when females were no longer an alien species (as it turns out, the wants and the needs of a woman are still as mysterious to him as the warts on their knees). Shea might hear the lyrical “This is summer’s wilting youth in a Moma” where others would hear “Mrs. Sommer will see you in a moment.” Lee Marvin’s line in the old film Bad Day at Black Rock, “You gotta big mouth, boy – makin’ accusations of disturbin’ the peace” went into Shea’s head as: “You gotta big mouth, boy – makin’ of today a song of second peace.” Infinite possibilities for poetry and beauty and Edward Lear-ish nonsense lie in the most mundane of daily sentences.

These “lyricals” were how Shea lived his life and studied, too, in a language all of his own: taking notes in lectures (to him, verbatim) and, later, in important legal meetings. He was “freezing the lyricals in time and figuring them out” or in other words: deciphering them late into the night instead of sleeping, slowly killing his relationships and himself.

The book is not his just his own history but also that of the profoundly deaf and partially deaf throughout the ages: he talks about Juan Pablo Bonet in the Middle Ages attempting to make mutes speak simply by forbidding sign language; Roch-Ambroise Auguste Bébian, the first hearing teachers of French sign language in the 19th century; and Helen Keller being made to learn the cumbersome art of fingerspelling instead of her own language of mime. It’s a history of how people find a way – their own way – when one (or more) sense is gone.

Toward the end of the launch I got to speak to Shea, a thoroughly polite and deliberately spoken American man called Gerry who now lives in Paris with his French wife. He wears hearing aids, and as long as you speak to him face-on there is no miscommunication. He talks briefly about hearing birdsong for the first time, the tinnitus locusts in his head replaced by something outside of it: in short, the book spiel, the jacket copy. But then he looked wistful and told me about hearing “the sound of [his] own piss in the john” for the first time. I later wonder why he didn’t put it in the book given it was his most relatable example of hearing loss so far. A lifetime not knowing that piss had a sound?

Humans communicate. It’s not second nature, it’s nature. Without that, what is it like to be human? Shea’s Song Without Words is as eloquent an answer as we are likely to get.

A plate from Gray's Anatomy. Photograph: Getty Images

Hayley Campbell writes for a number of publications, but then who doesn't. You should follow her on Twitter: @hayleycampbell.

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