Like many noted Hungarian writers, László Krasznahorkai has the distinction of being a literary giant in the German-speaking world and an exotic literary curiosity, subject to the fascination of cultists, in the Anglophone world. Americans first encountered at least a hint of his work via the director Béla Tarr, with whom Krasznahorkai has forged a three-decade-long collaboration, beginning with the 1988 film Damnation. Tarr’s meditative epic, the seven-and-a-half hour Satantango (1994), a long-take heavy depiction of a dying collectivist town, was an adaptation of Krasznahorkai’s 1985 novel of the same name. After 27 years, Satantango the novel has finally been translated into English.

Krasznahorkai is a difficult, demanding novelist, whose work is made up of long, seemingly interminable sentences, each of them prose poems in themselves, that push to the very edge of madness. Colm Tóibín writes, “For [Krasznahorkai] the sentence is an act of pure performance — a tense high-wire act, a piece of grave and ambitious vaudeville performed with energy both comic and ironic. But there is also a compacted edge to his prose; he is not interested in language merely for its own sake. Prose for him is a complex vehicle moving through a world both real and surreal with considerable precision and sharpness.” The universe of Satantango is vicious and grim, a buried cackle seems to permeate its air. And yet hints of optimism, of small possibilities of human connection seep into the story. His humanity is Faulknerian.

On the occasion of Satantango’s first appearance in English, Krasznahorkai agreed to answer some questions by email. He wrote his answers in Hungarian. The poet George Szirtes, who translated Satantango as well as two other Krasznahorkai novels, The Melancholy of Resistance (which Tarr adapted in the 2000 film The Werkmeister Harmonies) and War and War, translated his answers.

The Millions: Satantango first appeared in 1985, during the slow-motion collapse of the collectivist system in Hungary. It is now making its first appearance in English translation in 2012, a few months after Hungary officially adopted a new constitution that, among other things, consolidated state power over the media, and declared the country, in terms that would be popular with our own religious right, officially Christian. As tempting as it is for an American reader, would it be a mistake to see premonitions of Hungary’s current political situation in the pages of your novel?

László Krasznahorkai: You will never go wrong anticipating doom in my books, anymore than you’ll go wrong in anticipating doom in ordinary life. But when I wrote this book, that is to say in the early ’80s, I had no idea it would be open to a political reading or even echoed anything in the political world. The idea of a political message in Satantango was as far from my mind as the Soviet empire itself. I was only concerned to explore why everyone around me seemed as sad as the rain falling on Hungary and why I myself was sad, surrounded as I was by such people, in the rain. It may sound odd to say so, but our situation hasn’t really changed. The collapse of the Soviet Empire and the political independence resulting from it gave Hungarians a chance of building a new country — but it was immediately clear to me, among other things, that the real question was how we could build the new with the same old people? So the sadness continued to hang around. Maybe we have a little less rain than before, but that’s all.

TM: The third chapter of Satantango opens with a quotation from a geological book describing Hungary’s ancient underwater past during the Paleozoic and Mesozoic eras. The doctor is reading this passage and when he looks up he is surrounded by the simple objects of his own dirty house. Two of your novels that have now appeared in English, The Melancholy of Resistance and Satantango, have moments in which characters try to conceive of their positions within enormous conceptions of space and time. But after thinking of their place in the cosmos, a trick of the brain or a change in their external circumstances reminds them of their place in small Hungarian backwaters. Could either of these novels be transported to other small towns in other cultures?

LK: No, I don’t think so. We could perhaps draw a few parallels but they would be forced: the fact is that each culture produces its own sensitive, fragile, unrepeatable conditions; smells, colors, tastes, objects and moods that seem insignificant but have a character that is all but intangible, though you are probably right, for art, and that includes the novel, has its own powers of evocation so that if I read about an inexpressible air of gloom descending on a filthy bar somewhere in Northern Portugal it conjures in me the kind of melancholy I felt the last time I drained a glass of pálinka in a bar in the south of Hungary. In this way you may arrive at some broad overarching sense of commonality between the inhabitants of Northern Portugal and the south of Hungary even though the common light switch is slightly different in the two countries, and that difference is extremely important and highly significant — but having stressed the difference we must acknowledge that the movement with which the last man in the bar switches the light off is precisely the same in both cases.

TM: Your contemporary Péter Esterházy writes, “The nineteenth-century sentence was long-winded, the meaning wandering through long periodic structures, and in any case the Hungarian long sentence is a dubious formation because the words do not have genders and the subordinate clauses are more uncertainly connected to the main clauses than in the reassuring rigor of a Satzbau (German sentence construction). Such sentences totter along, uncertain even of themselves, stammer a little; in short are extremely lovable.” Does Esterházy’s description fit your own conception of your long ecstatic sentences?

LK: No, I don’t think that means anything to me. Esterházy is probably thinking of certain 19th-century Hungarian writers, or of a particular kind of writer, I can’t tell, but what he says certainly doesn’t apply to Hungarian literature as a whole and not at all to the Hungarian language in general: it is particularly untrue of my own way with sentences. It seems to me that this definition reflects his own literary practice and that the generalization that follows from it is only natural. If I go on to consider my “ecstatically long sentences,” at first nothing particular comes to mind. Then, on reconsideration, I suspect that these long ecstatic sentences have no relation to theory or to any idea I might have about the Hungarian language, or indeed any language, but are the direct products of the “ecstatic” heroes of my books, that they proceed directly from them. It is not me but they who serve as narrators behind the book. I myself am silent, utterly silent in fact. And since that is the case I can hear what these heroic figures are saying, my task then being simply to transcribe them. So the sentences in question are really not mine but are uttered by those in whom some wild desire is working, the desire being that those to whom they address their sentences should understand them correctly and unconditionally. That desire lends their speeches a mad urgency. The urgency is the style. And one more thing: the speeches these heroes are so desperate to rattle off are not the book, not in the least! The book is a medium, a vehicle for their speeches. They are so convinced of the overwhelming importance of what they have to say, that their language is intended to produce a magical effect without necessarily carrying a concrete meaning: it is an embodiment of the ecstasy of persuasion by magic, the momentum of the desire for understanding.

TM: Your work first gained an audience in the English-speaking world filtered through your longtime collaborator Béla Tarr, whose 450-minute version of Satantango became a semi-fixture on the festival circuit in the 1990s. If you push and stretch the sentence to absolute extremes, Tarr does the same with the long take. The observation is so obvious, I’m sure thousands of others have already made it, but do you yourself see a connection between this aspect of Tarr’s methods and yours? Have your novels transformed in any direct way as a result of your collaboration with Tarr? Do you visualize them in your head in anyway filtered through Tarr’s style?

LK: My feeling is that those who love Tarr’s films don’t see it quite like that. A writer doesn’t need anything to write a book, he is completely alone and it’s good that it should be so. A director on the other hand can’t make a film without others. How does this work with Tarr? Because no one has really spoken about this, and it’s unlikely that anyone will, let me do so now and say that Tarr’s cinema changed from the time he met me and we started working together to make our first film. The cause of this radical change was the effect of reading my work, in particular of reading Satantango, getting to understand my vision, my way of thinking, my style. In all the big stories, and in every serious collaboration, someone has to be the initiator, the source from which work flows and in this case it was me, I was the source; in other words it was my vision that decided what kind of films we would make together. The films Tarr made before me were “honest,” that was their strength, it was what characterized them — it was why I, for example, liked them so much. I liked the fact that in these early films of his the single task of the central character was not to lie, that they would not lie — it was the solitary basis for the aesthetic of the films which were a particular form of documentary. Tarr employed amateur actors, or the kind of actor he could torture on camera until he or she spoke the truth. When we met in 1985, Tarr suddenly discovered what he had been desperately seeking and which he very much needed: the only literary material he could possibly work with, the only possible style, the only visual world and dramaturgy, the only appropriate visual rhythm, in other words an artistic vision, spirit and corpus. From this point on everything was suddenly simple. I gave him everything, all I knew, body and soul, really everything, and despite all this he created an absolutely original cinema, something utterly authentic, a form of art quite different from mine. I willingly gave my heart to helping him and now, looking back at these works, these collaborations between myself and Tarr — Tarr’s work — I must say that I almost like the results, that Tarr’s cinema is the only cinema I can really tolerate. There was never any question in these collaborations as to who would make the film. We called them Tarr’s films — it is Tarr who went to the movie festivals and still does, and will as long as he lives: it is right that Tarr should wear the crown, the rest of us who worked with him, and particularly me, we are anonymous in this happy set of events and that is as it should be. Only one thing matters, Tarr’s cinema itself — the others, the sources of the inspiration, the cast, are all unimportant. Making films isn’t a matter of fairness. And that too is as it should be.

TM: The doctor in Satantango fears the loss of memory of any detail that passes his perception as a sign of mortality. “To ignore the apparently insignificant was to admit that one was condemned to sit defenseless on the parapet connecting the rising and falling members of the bridge between chaos and comprehensible order.” There follows a humorous passage in which he lists the things he must remember. But to remember so much of either the important or the insignificant leads to paralysis and a different kind of death. Does the structure of your novel — the tango that constantly goes back and forth in time — mirror the problems of not being able to forget?

LK: What I can’t forget is the world we have created. Everything is of equal interest in the world except man himself. When I stand on the top of a mountain and look down on the valley, seeing the trees in the distance, the deer, the horses and the stream below, then look up at the sky, the clouds and the birds, it is all perfect and magical right up to the moment that, suddenly and brutally, a human being walks into view. The spectacle I was enjoying from the mountain top is simply ruined. As concerns the structure of my novels I am less certain since I never really think about it. But since you are interested all I can say is that the structure isn’t something I decide but what is generated by the madness and intensity of my characters. Or rather that it is as if someone were speaking behind them, but I myself don’t know who it is. What is certain is that I am afraid of him. But it is he that speaks, and his speeches are perfectly mad. Under the circumstances it is self evident that I have no control over anything. Structure? Controlling the structure? It is he who controls everything, it is the furious speed of his madness that decides it all. And given this fury and madness it is not only impossible to remember anything or even think — the only recourse is forgetting.

TM: At first, I imagined you were making Esti into an archetype of the wise noble idiot. That was until, a few pages later, she commits a particularly savage act. Were you deliberately rewriting this archetype and playing with reader’s moral expectations? Oddly enough, I still found her the most sympathetic and tragic figure in the book.

LK: Estike (her name derives from the original word “este” meaning “evening” but in translation it is Esti) is a very important figure. There is a point at which this consequence can easily turn to cruelty. And that is the case here. Please don’t think that the tenderness of this wise, noble idiot is so easy to bear. Spending time with Estike is like spending time with a being of infinite purity. Purity is dangerous. The construction of purity has very important consequences. Estike’s purity stems from the fact that she is a victim. And a victim is always desperately rational in victimhood. It is very dangerous being with a victim. I love her so much I feel physical pain whenever I think of her.

TM: The dance that forms the structure of Satantango and the Werckmeister Harmonies that form the focal point of The Melancholy of Resistance suggest a desire for rhythmic order. I thought I could hear an echo of this rhythm in Szirtes’ translation. This may be an odd question, but do you write with music in the background? And if so, what music?

LK: No, I write my texts, my sentences, in my head — outside there is a terrible, almost unbearable noise, inside there is a terrible, almost unbearable, pounding silence.

TM: Finally, American readers will surely make comparisons between Satantango and Faulkner’s novels. There are the long, rhythmic sentences. There is the small dying town cursed by a past and the constant jarring shifts in time. Did Faulkner’s novels, either in English or Hungarian translation, or any of our other writers inform your work?

LK: Yes, they had an extraordinary effect on me and I am glad I have the opportunity of admitting this to you now. The influence of Faulkner — particularly of As I Lay Dying and The Sound and the Fury — struck an incredibly deep echo in me: his passion, his pathos, his whole character, significance, the rhythmical structure of his novels, all carried me away. I must have been about 16-18, I suppose, at one’s most impressionable years. What else? I was an enthusiastic reader of magnificent Dostoevsky, of the mysterious Ezra Pound, of Thoreau’s Walden, and of Nathanael West’s Miss Lonelyhearts — the list could be infinitely extended. I couldn’t have existed without great writers and for me these writers constituted greatness. The fact is I can’t exist without great writing even now, and that is why it is so important, as I am slowly realizing, that I inhabit the same planet as, thank God, Thomas Pynchon…