I am convinced that Javier Marías is one of the world's greatest living authors. "The Dark Back of Time" probably is one of the ten best books I have ever read, and "Tomorrow in the Battle Think on Me" is an exceptional novel, with "A Heart So White" not far behind. So I approached this first volume of Marías's trilogy, presumably his magnum opus, with great anticipation. But having read it, I find that I will have to reserve judgment at least until I read Volumes II and III.
Javier Marías is not an easy author to read, but one does become accustomed to his convoluted sentences and his narrative sprawl and digressions. Still, I don't believe a newcomer to Marías should make YOUR FACE TOMORROW his introduction to Marías's elaborate, almost baroque, style. Further, the plot is thin, tissue-paper thin, much less substantial than in his other novels that I have read. And while there are many wonderful passages of astute observations or profound meditations, there also are passages that I find pointless, seemingly nothing more than Marías showing off (although I recognize that they may take on significance in Volume II or III).
The narrator, ostensibly, is the same Spaniard who narrated "All Souls." There he had the false name "Emilio"; here he is Jaime Deza (or Jacobo or Jacques). He is separated from his wife Luisa and young son, and he is back in Great Britain, specifically Oxford and London. Most of the novel pertains to either of two situations: one, Deza's lengthy conversations with Sir Peter Wheeler, an elderly Oxford professor and ex-MI6 agent, or two, Deza's work "interpreting" people (i.e., assessing or evaluating them) for a group with nebulous connections to British intelligence services.
As is typical of Marías, there are numerous digressions into various and sundry subjects. One of the most prominent such discursive subjects is the Spanish Civil War, and Deza's ruminations often turn to the experiences of his parents and injustices they suffered at the hands of the fascists and their toadies. (Marías's own father was persona non grata with and under Franco, and I suspect - although I don't know this for certain - that much of the family history of the fictional Jaime Deza is the history of the real Javier Marías.)
The blurring of fact and fiction, characteristic of Marías's other work, seems also to be operative in YOUR FACE TOMORROW: VOL. I. Other themes are trust and betrayal (which lends the novel its title in the form of the question "How can I know today your face tomorrow?"), confidences and secrets, human speech versus silence, names and identity, memory and time, the present versus the past, and the absolute terminality of death.
As in most of Marías's other books, the title is taken from Shakespeare, in this instance from "Henry IV, Second Part" (Act II, Scene 2, line 14). Other plays from Shakespeare also are referred or alluded to. In addition, Marías makes very effective use of the dying words of Cervantes ("Farewell, wit; farewell, charm . . .") and a haunting quote from Rilke's First "Duino Elegy" (beginning "It is strange to inhabit the earth no longer").
But Marías is not simply a literary recycler. He is himself a complex and original thinker and a distinguished craftsman of language (albeit vicariously transmitted to us in what surely is a magnificent translation from the Spanish by Margaret Jull Costa). YOUR FACE TOMORROW, VOL. I is studded with notable passages. I will offer one, which I hope will convey some sense of Marías's style. It is part of a brilliant critique of the modern political fad of reparations:
"Who do our representatives and our governments think they are, asking forgiveness in the name of those who were free to do what they did and who are now dead? What right have they to make amends for them, to contradict the dead? * * * A person is a person and does not continue to exist through his remote descendants, not even his immediate ones, who often prove unfaithful; and these transactions and gestures do nothing for those who suffered, for those who really were persecuted and tortured, enslaved and murdered in their one, real life; they are lost for ever in the night of time and in the night of infamy, which is doubtless no less long. To offer or accept apologies now, vicariously, to demand them or proffer them for the evil done to victims who are not formless and abstract, is an outright mockery of their scorched flesh and their severed heads, of their pierced breasts, or their broken bones and slit throats."
Like W.G. Sebald, Javier Marías is fascinated with the past. How can we know the past? How can we memorialize it? How can we even begin to tell it without distorting or destroying it? As for the present, "It's a curse, * * * it allows us to see and appreciate almost nothing."