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Stagger onward rejoicing

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a numbers game

First there was the Bacon Number. Then there was the Erdös Number. Then there was the Erdös-Bacon Number

I feel that there ought to be a whole new set of numbers prompted by the remarkable life of Terrence Malick. For instance:

Malick as a young scholar met Martin Heidegger, and Patti Smith is in his movie Song to Song. Heidegger-Smith Number: 2. 

Malick took a class at Harvard from Paul Tillich and later dated Carly Simon. Tillich-Simon Number: 2. 

Malick played basketball with Fidel Castro and is friends with Arvo Pärt. Castro-Pärt Number: 2. 

This could go on for quite a while. Note that I’m not even mentioning movie people. When Malick was studying at the American Film Institute he met Jean Renoir, and it is said (I have not been able to confirm this) that he went to Bolivia to meet Che Guevara and arrived the day after Che was killed — had he come a couple of days earlier he might have a Renoir-Che Number of 2 also. 

one more enchanted evening

The story so far:

I think we’re converging on a shared position — mostly. Brad is less persuaded than I am by the argument that Judaism and Christianity are disenchanting forces in relation to their pagan/animist neighbors, but that’s okay, because I like this very much:

Christianity from the beginning is interested — discursively and performatively — not so much in disenchanting the various purported beings and rituals that populate the all too porous reality of daily human life as it is in dethroning it. Early Christian apologetics and polemics are indeed at pains to unveil the object of pagan sacrifices — as demons, though, not as fictions. The bedrock assumption of exorcism, inasmuch as exorcism encapsulates the entire problematic of enchantment, is that the pagans are absolutely right: the world is a dark and terrifying place in which humans are constantly harassed, assaulted, and tormented by numberless, nameless hostile intelligences that cannot be stopped or silenced apart from the name and the power of Jesus Christ.

Amen! This leads me to one of my favorite themes, which is Jesus as the conqueror of the Powers. See for instance this post, some of which makes its way into this massive essay on Thomas Pynchon. Closely related is my attempt to sketch out a demonology. Basically, I find the language of “enchantment” less appealing, and less descriptively sound, than the Pauline language of Jesus overmastering the kosmokratoras (the Cosmic Rulers), the archai and exhousai, and bringing them to bow before Him – He who has conquered not through strength but through weakness, not through self-exaltation but through self-emptying. 

An “enchanted cosmos” without Jesus at the absolute center of it is a terrible place to be: you find yourself in the situation of almost all pagans, struggling to navigate a landscape populated by forces that you mainly just hope to evade. As Brad says, “the world is a dark and terrifying place in which humans are constantly harassed, assaulted, and tormented by numberless, nameless hostile intelligences that cannot be stopped or silenced apart from the name and the power of Jesus Christ.” Escaping their notice is often the best scenario. “How can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man?” Can you bind the strong man? I can’t. Which makes it strange to me how small a part Jesus plays in the current discourse about enchantment, even among people who claim to be Christians. 

Can We Talk! | Ian Frazier:

Unexpected languages turn up all over. Daniel Kaufman, another of the ELA’s codirectors, learned some Tagalog (a language of the Philippines) from a man he played speed chess with in Washington Square Park. At the bodega across West 18th Street from the ELA’s offices in Manhattan, one of the cashiers speaks Ghale, “a little-documented language of Nepal,” and the guy behind the deli counter speaks Poqomchi’, a Mayan language from Guatemala. Of course these employees also know English; speakers of small languages become multilingual by necessity. 

Ian Frazier is great, and this is a fun essay-review, but it’s pretty strange to have Tagalog, a language spoken by a couple of million Americans, lumped in with two “small” — presumably this means “little-spoken” — languages. Tagalog shouldn’t be “unexpected” in any large American city. Heck, I’ve heard it spoken in Waco. 

the Jane Harrison show

Mary Beard:

Harrison’s reputation rested on her public performances, where she stripped away the technicalities and was (as she put it herself in Reminiscences) ‘almost fatally fluent’. Flamboyantly dressed and armed with what were hailed as the most up-to-the-minute visual aids, in the form of stunning lantern slides, she drew vast crowds to her open lectures – on one occasion, so she said, attracting 1600 fans in Glasgow to a presentation on the topic of Athenian tomb sculpture. She even created something of the same atmosphere in her university lectures. ‘The hushed audience would catch the nervous tension of her bearing,’ wrote one of her academic colleagues about her teaching of classical archaeology. ‘Every lecture was a drama.’ Several years ago, some of Harrison’s slides were rediscovered, buried in a cupboard in Newnham. They didn’t quite live up to the hype, but they were exquisitely painted on glass, with key words etched onto them (almost the equivalent of a modern PowerPoint).

This is interesting just as an entry in the history of instructional technology — I am tempted to visit Cambridge just to investigate those slides — but of course I am intrigued because, as I have already mentioned, my work on Dorothy L. Sayers has gotten me deeply interested in the place of women at Oxford and Cambridge in the first decades of the twentieth century. Here’s a telling little item from Mary Beard’s essay: 

One of the most chilling pieces of trivia preserved in the Newnham archive is a copy of a note written to the university librarian by a senior classicist (the otherwise very liberal Henry Jackson) pointing out that he had spotted ‘Miss Harrison’ with a library book in her possession. As women were not allowed to enter, let alone borrow from, the library, he concluded that some male friend must have illicitly borrowed it on her behalf and that an investigation should ensue. Such casual surveillance and such officious, sneaky betrayal seem almost worse than the exclusion in the first place.

Portrait of Jane Harrison by Augustus John

more on enchantment

In response to my recent post, Brad East defines enchantment as:

a true apprehension of reality as it actually is: the fallen but good handiwork of a loving Creator; the recipient of his lasting care and unfailing providence; the medium of astonishing beauty; the impress of his grace; the theater of glory as well as of suffering; the audience of the incarnation; the vehicle for the eventual final epiphany of God become flesh. Here, in this cosmos of the Spirit, truth is discovered and disclosed, communication lies at the heart of things, and the grain of reality is compassion and mercy, not brute violence. The numinous is not psychotic, it is to be expected — if not to be sought, since this world is the haunt not only of angels but also of demons. You and I live our small and out of the way lives as bit parts in the grand drama of a cosmic struggle between good and evil, the triumph of the former secured but not yet manifest. Join which side you will. 

But this is to say that “enchantment” is merely another name for Christianity. If that’s what enchantment means, then of course I am all for it. 

But that’s not what “enchantment” means; it has never meant that. There are ten thousand ways of rejecting the idea of “the world as fundamentally meaningless, chaotic, and godless, and therefore inert or plastic before the constructions and manipulations of rational man,” and Christianity is only one of them. You can also believe that the sun is angry with us and demands sacrifices; that our ancestors hover about us and plead for (or demand) our honor; that witches steal men’s penises; that this amulet wards off evil spirits; that God does not yet exist but is emerging through the dialectical process of history; that you have a lucky number that will enable you to win a pile in Vegas; that you are well on your way to becoming an operating Thetan. And as I keep saying — though to no avail — in relation to many or all of these beliefs Judaism and Christianity are disenchanting

(Also, I didn’t know that Rod had written a book on this subject, or I probably wouldn’t have made my original comment. I think Rod some time ago took a disastrous turn in his thinking, but I wish him well and don’t want to say anything against him. My post was prompted by the new DBH book, Paul Kingsnorth’s many posts on holy wells in Ireland, and a lot of the people Tara Isabella Burton writes about.) 

some enchanted evening

It seems that “enchantment” is having a moment right now — e.g. — and, well, okay, but I’d like to make two points: 

  1. Experiencing the world as enchanted has absolutely nothing to do with acknowledging that Jesus Christ is Lord, and that at the end of history every knee will bow and every tongue confess this. That is to say, Christians who have boarded the Enchantment Train should realize that what it promises is often (if not always) something quite different than what the Christian faith — which is often disenchanting — promises, and demands. 
  2. A related point: As I wrote a decade ago, “The porous self is open to the divine as well as to the demonic, while the buffered self is closed to both alike. Those who must guard against capture by fairies are necessarily and by the same token receptive to mystical experiences. The ‘showings’ manifested to Julian of Norwich depend upon exceptional sensitivity, which is to say porosity — vulnerability to incursions of the supernatural. The portals of the self cannot be closed on one side only.” 

You want to live in an enchanted cosmos? Cool. But be careful what you wish for. You might get it

Is the cosmos enchanted? Is it disenchanted? Is it standing on one leg and singing “When Father Painted the Parlor”? (Tom Stoppard reference there.) It’s not something I’m inclined to think about much, because for me — YMMV, and it really and truly may vary, you may be aided enormously by such reflections — it’s just another way to avoid thinking about Jesus. I already have a thousand of those, I don’t need a thousand-and-one. 

There’s a beautiful moment in the Introduction to Reynolds Price’s Three Gospels, when Price is remembering his childhood encounters with the Christian message: 

By then, in the countryside near my parents’ home, I had also undergone solitary apprehensions of a vibrant unity among all visible things and the thing I guessed was hid beneath the visible world — the reachable world of trees, rocks, water, clouds, snakes, foxes, myself, and (beneath them) all I loved and feared. Even that early I sensed the world’s unity as a vast kinship far past the bond of any root I shared with other creatures in evolutionary time, and the Bible stories had begun to engage me steadily in silence and to draw me toward the singular claim at their burning heart — Your life is willed and watched with care by a god who once lived here

Note that in the young Price’s experience, the perception of the “vibrant unity of all visible things” and the guess that some deeper unity lay beneath and beyond it led to something more surprising, challenging, and specific. That “singular claim” that he perceived is all that I place my hope and trust in, and I am disinclined to pursue avenues of reflection that seem to promise metaphysical comfort without reminding me that my life is willed and watched with care by a God — the only God there is — who once lived here. 

the smog of unknowing

Peter Hitchens:

I think [Arthur] Koestler is increasingly forgotten because there has never been a time when the past has been such an unmapped mystery to the young and to the middle-aged. Hardly anyone now knows what she or he ought to know, ought to have read, ought to have seen. Around 1989, a great fog descended over the past, not just of human action, but of human thought. From Darkness at Noon, we have come to a world where a thick smog of unknowing lies all around us from first light till sunset. Yet we think we see clearly. 

Two thoughts about this: 

  1. Hitchens mentions with sadness many cultural productions, major and trivial, that were prominent in his childhood but are unknown by young people today. Is he aware that precisely the same lament could have been, and almost certainly was, made by people thirty or forty years older than him? And yet he does not feel deprived through his ignorance. Time passes. 
  2. You can curse the darkness, or you can light a candle. You can lament that people don’t know the value of Arthur Koestler’s work, or you can write an essay that seeks to call readers’ attention to his best writing. If young people today do not know of events or artists or thinkers or works that you think they would benefit from knowing, you can tell them. That’s one of the main things writers are for. 

re-reading

I have to think that “Against Rereading,” by Oscar Schwartz, is a massive troll, because the alternative — that Schwartz believes himself to be so omnicompetent a reader, so perfect in his perception, so masterful in his judgment, that he absorbs all that even the greatest book has to offer with a single reading — is unpleasant to contemplate. Or maybe there’s one more possibility: that — like Kafka’s hunger artist, who never found a food he liked — Schwartz has never been sufficiently interested in a book to return to it. 

But surely he makes one important point: the problem with our culture today is definitely all those people who don’t want ceaseless novelty. Definitely

I’m almost certain he’s just trolling, though.

226 nix gerber 2.Lori Nix and Kathleen Gerber, “Library” (2007), archival pigment print, 48 x 60 inches. Image courtesy of Columbus Museum of Art, Ohio, and Harn Museum of Art, Gainesville, Florida. 

Tom

Laura Miller says here that 

Tolkien himself admitted to a correspondent that Tom is “not an important person—to the narrative,” but then, crucially, he added that Tom does represent “something that I feel important, though I would not be prepared to analyze the feeling precisely. I would not, however, have left him in, if he did not have some kind of function.”

Tolkien resisted explaining Tom … 

Well, not really. If she had kept quoting the letter that she was quoting — a very long April 1954 letter to Naomi Mitchison — we’d have seen: 

I might put it this way. The story is cast in terms of a good side, and a bad side, beauty against ruthless ugliness, tyranny against kingship, moderated freedom with consent against compulsion that has long lost any object save mere power, and so on; but both sides in some degree, conservative or destructive, want a measure of control. but if you have, as it were taken ‘a vow of poverty’, renounced control, and take your delight in things for themselves without reference to yourself, watching, observing, and to some extent knowing, then the question of the rights and wrongs of power and control might become utterly meaningless to you, and the means of power quite valueless. It is a natural pacifist view, which always arises in the mind when there is a war. But the view of Rivendell seems to be that it is an excellent thing to have represented, but that there are in fact things with which it cannot cope; and upon which its existence nonetheless depends. Ultimately only the victory of the West will allow Bombadil to continue, or even to survive. Nothing would be left for him in the world of Sauron. 

Which is a very revealing, very helpful, and very “explanatory” comment. 

The Rings of Power really does sound like a terrible show. I haven’t seen a minute of it. 

unshelved

Over the summer the Honors College moved: we have new digs, and my students who lived in the Honors dorms have, after a year away, moved back into a thoroughly renovated space. But many of us have a problem: bookshelves. Or the lack thereof. 

Before the move, we faculty were informed that each office would be provided with two bookcases. When I pointed out that my then-current office had eight bookcases, all of which were full, I was told that, okay, I could have three in my new space. And, I was reminded, there really wasn’t room for any more; the new office isn’t a big one.

(I ended up taking a good many books home, where I don’t really have room for them either … but when I retire all my books will have to fit in our house, so I, and my poor wife, might as well get prepared for the forthcoming challenge.)  

I don’t mind moving into a smaller office. My former one was bigger than I needed, and the new one is better situated and is a pleasant, comfortable space — I’ll be happy there. But when I moved in I was a bit surprised to find that the bookcases — and yeah, it would’ve been hard to fit in any more than three — are thin-industrial-steel things instead of the well-made cherrywood ones I had had in my former office. 

Yesterday I spoke to one of my students who had just moved back into the Honors dorm and discovered that his room had no bookshelves at all. And one of my colleagues had talked to a project manager (the “project” being our move) and was told that in assigning two bookcases to each office they thought they might be buying too many — so many other departments in the university seem not to use books any more. It’s all screens all the time for them. 

Maybe someday soon people taking tours of the university will be brought to the Honors College faculty offices. “And look: professors who still use books. But don’t worry — there aren’t many of them.”  

(View from my office window through the scrim of my blind)

Grahame and the Inklings

Re-reading The Wind in the Willows recently for the first time in many years, I was taken with what I should have noticed long ago: How powerfully influential it was on the Inklings, especially Lewis and Tolkien. I knew of course that they loved it, but it worked its way into their imaginations in ways that I hadn’t really noticed.

For instance, consider this passage from The Voyage of the Dawn Treader:

It would be nice, and fairly nearly true, to say that “from that time forth Eustace was a different boy.” To be strictly accurate, he began to be a different boy. He had relapses. There were still many days when he could be very tiresome. But most of those I shall not notice. The cure had begun.

Now look at this from the chapter “Wayfarers All,” in which Rat’s imagination and will are captured by the Adventurer, a seafaring rat from whose influence Mole can only with difficulty tear him away:

Presently the tactful Mole slipped away and returned with a pencil and a few half-sheets of paper, which he placed on the table at his friend’s elbow.

“It’s quite a long time since you did any poetry,“ he remarked. ”You might have a try at it this evening, instead of — well, brooding over things so much. I’ve an idea that you’ll feel a lot better when you’ve got something jotted down — if it’s only just the rhymes.”

The Rat pushed the paper away from him wearily, but the discreet Mole took occasion to leave the room, and when he peeped in again some time later, the Rat was absorbed and deaf to the world; alternately scribbling and sucking the top of his pencil. It is true that he sucked a good deal more than he scribbled; but it was joy to the Mole to know that the cure had at least begun.

Consider also the book’s feasts, especially the one that occurs when the near-frozen Rat and Mole stumble upon the house of Mr. Badger:

When at last they were thoroughly toasted, the Badger summoned them to the table, where he had been busy laying a repast. They had felt pretty hungry before, but when they actually saw at last the supper that was spread for them, really it seemed only a question of what they should attack first where all was so attractive, and whether the other things would obligingly wait for them till they had time to give them attention. Conversation was impossible for a long time; and when it was slowly resumed, it was that regrettable sort of conversation that results from talking with your mouth full. The Badger did not mind that sort of thing at all, nor did he take any notice of elbows on the table, or everybody speaking at once…. He sat in his armchair at the head of the table, and nodded gravely at intervals as the animals told their story; and he did not seem surprised or shocked at anything, and he never said, “I told you so,” or, “Just what I always said,” or remarked that they ought to have done so-and-so, or ought not to have done something else. The Mole began to feel very friendly towards him.

This is the very pattern for hobbit-feasts, including (in tone) the one in the house at Crickhollow after the four hobbit-friends have escaped the Black Riders and crossed the Brandywine, or (in substance) the one they enjoy when they have been rescued from Old Man Willow and taken to the house of Tom Bombadil. The particular joy of solid plain food and a big fire after great toil and fear is described by Grahame in a way that evidently captured Tolkien’s imagination.

78s

Vanishing Culture: On 78s | Internet Archive Blogs

The cultural record of the 20th century is different from all other periods of human history by the presence of audiovisual recordings. Prior to 1877, there was no way to record the sound of a nursery rhyme being read at bedtime, a musical or theatrical performance, or the world around us. During the ensuing 147 years, formats came and went as technology and preferences changed. Yet for nearly half that time, 78rpm discs were the way we learned about each other and entertained the world. It was a time when the world became a much smaller place. The invention of the automobile and the airplane, the expansion of the railroads, the telephone and radio, to the dawn of the space age, 78s were there. Through 78s, we could hear traditional music from Hawaii long before it was a state. American popular music – jazz, fox trot, big bands, even the Beatles – spread out across the globe, well ahead of Hollywood, and long before television. A thousand people might attend a concert, a theater performance, a speech, or a dramatic reading by Charles Dickens. With the 78, it became possible for those experiences to be shared and repeated, and spread far and wide, not once and done.

The most important technology of sound reproduction so far? 

abolish grades

Abolish Grades (A Modest Proposal) – Yascha Mounk:

The grading system at American universities is an embarrassment. The best solution would be to take the simple, if somewhat brutal, steps to end grade inflation. But if that is not in the cards, then it’s time for universities to admit that the emperor has no clothes. If reestablishing more demanding standards turns out to be impossible, then the second best option may be to put an end to the whole charade.

According to my “modest proposal,” universities would make all of their courses pass-fail, a practice that has already been adopted by some elite law and business schools. Students would still have to submit their assignments and meet the minimum standards that are now expected of them. But they would no longer be able to pretend that they had been recognized for exceptional achievements.

Abolishing grades is much worse than a grading system that makes real distinctions between students. But by the same token, it is much better than the status quo. 

I’ve definitely become an easier grader in the past few years, simply because I’ve been worn down over the decades — I’ve been teaching for forty-two years! — by all the grade-grubbing, attempts to game the system, loophole-searchers, and sad stories about “what my parents will do to me if I don’t get an A.” I could teach until I drop, but the combination of grading and an ever-more-bloated administrative apparatus will eventually drive me into retirement. 

Dr. J’s super-helpful advice to new college students

(I share these tips with all my first-years.)

There are five vital elements. Ready? Here goes:

  1. Wash your hands thoroughly and often. You don’t want to get sick, and you don’t want to make other people sick.
  2. Buy, get used to, and regularly wear earplugs for sleep. A lack of sleep will make you tired and prone to illness — it will catch up with you and make you miserable and dysfunctional. And when you’re living with a bunch of other people, some of them will sometimes keep you awake or wake you up. In such a situation, good earplugs, with noise reduction of 31db or more, will be your best friend. Some people find it uncomfortable to wear earplugs that go deep enough into the ear to make a proper seal, but if you stick with them you’ll get used to them. I can’t overstress how important this is. (There are many good brands, but the ones that are easiest to find are Mack’s and Hearos.)
  3. Have a life beyond school. For Christians, the best thing is to get involved in a local church, or to participate in some kind of social ministry. The key thing is to be around people who aren’t going to school. Serious prayer time, free from distractions, is vital also. These experiences will give you perspective, and when you start to get stressed out, perspective helps a lot.
  4. Work when you work and play when you play. Most college students — and most professors, for that matter — spend a lot of time in a betwixt-and-between headspace, in which they are sorta-working and sorta-playing — chatting with friends either in person or online, having a show on a nearby screen or in their ears, etc. This is a recipe for (a) being forced to pull all-nighters and (b) never having any actual down time. When you need to work, find a place to do that where you will not be interrupted, and turn off your computer’s ecosystem of interruption technologies. You’ll be much more productive and, when you’re done with work, you’ll be able to enjoy playtime.
  5. Don’t make life harder for the people around you. Don’t be the person who distracts other people, or interrupts them, or wakes them up in the middle of the night. Be considerate. Don’t add to the stress of your friends and neighbors.

Dickens and the fairy tale

Charles Dickens:

We must assume that we are not singular in entertaining a very great tenderness for the fairy literature of our childhood. What enchanted us then, and is captivating a million of young fancies now, has, at the same blessed time of life, enchanted vast hosts of men and women who have done their long day’s work and laid their grey heads down to rest. It would be hard to estimate the amount of gentleness and mercy that has made its way among us through these slight channels. Forbearance, courtesy, consideration for poor and aged, kind treatment of animals, love of nature, abhorrence of tyranny and brute force — many such good things have been first nourished in the child’s heart by this powerful aid. It has greatly helped to keep us, in some sense, ever young, by preserving through our worldly ways one slender track not overgrown with weeds, where we may walk with children, sharing their delights.

In his extraordinarily imaginative biography of Dickens, Peter Ackroyd notes (p. 527) that this is a pretty good description of what Dickens’s fiction commends: “Forbearance, courtesy, consideration for poor and aged, kind treatment of animals, love of nature, abhorrence of tyranny and brute force.” Ackroyd then (and brilliantly, I think) comments that Dickens makes quite explicit the ways in which the experience of Florence Dombey, in Dombey and Son, is that of a fairy tale:

No magic dwelling-place in magic story, shut up in the heart of a thick wood, was ever more solitary and deserted to the fancy, than was her father’s mansion in its grim reality, as it stood lowering on the street: always by night, when lights were shining from neighbouring windows, a blot upon its scanty brightness; always by day, a frown upon its never-smiling face.

There were not two dragon sentries keeping ward before the gate of this above, as in magic legend are usually found on duty over the wronged innocence imprisoned; but besides a glowering visage, with its thin lips parted wickedly, that surveyed all comers from above the archway of the door, there was a monstrous fantasy of rusty iron, curling and twisting like a petrifaction of an arbour over threshold, budding in spikes and corkscrew points, and bearing, one on either side, two ominous extinguishers, that seemed to say, “Who enter here, leave light behind!” There were no talismanic characters engraven on the portal, but the house was now so neglected in appearance, that boys chalked the railings and the pavement — particularly round the corner where the side wall was — and drew ghosts on the stable door; and being sometimes driven off by Mr Towlinson, made portraits of him, in return, with his ears growing out horizontally from under his hat. Noise ceased to be, within the shadow of the roof. The brass band that came into the street once a week, in the morning, never brayed a note in at those windows; but all such company, down to a poor little piping organ of weak intellect, with an imbecile party of automaton dancers, waltzing in and out at folding-doors, fell off from it with one accord, and shunned it as a hopeless place.

The spell upon it was more wasting than the spell that used to set enchanted houses sleeping once upon a time, but left their waking freshness unimpaired.

“But,” Dickens adds, “Florence bloomed there, like the king’s fair daughter in the story” (Ch. XXIII).

And when she finally escapes, to the house of good Captain Cuttle, Dickens gives us this almost heartbreakingly beautiful vision of the peace and concord she finds in that poor old house:

Unlike as they were externally — and there could scarcely be a more decided contrast than between Florence in her delicate youth and beauty, and Captain Cuttle with his knobby face, his great broad weather-beaten person, and his gruff voice — in simple innocence of the world’s ways and the world’s perplexities and dangers, they were nearly on a level. No child could have surpassed Captain Cuttle in inexperience of everything but wind and weather; in simplicity, credulity, and generous trustfulness. Faith, hope, and charity, shared his whole nature among them. An odd sort of romance, perfectly unimaginative, yet perfectly unreal, and subject to no considerations of worldly prudence or practicability, was the only partner they had in his character. As the Captain sat, and smoked, and looked at Florence, God knows what impossible pictures, in which she was the principal figure, presented themselves to his mind. Equally vague and uncertain, though not so sanguine, were her own thoughts of the life before her; and even as her tears made prismatic colours in the light she gazed at, so, through her new and heavy grief, she already saw a rainbow faintly shining in the far-off sky. A wandering princess and a good monster in a storybook might have sat by the fireside, and talked as Captain Cuttle and poor Florence talked — and not have looked very much unlike them. [Ch. XLIX]

Elements of the fairy-tale are scattered through Dickens’s fiction, but it is rare, if not unprecedented, for him to make the connection so explicit.

Also: It is very important to Dickens that fairy tales be preserved and transmitted in all their strangeness, all their oddity, and in everything that might offend. The practice of editing fairy tales to make them more pleasing to the Modern Sensibility appalls him, and rather than explain why he, in the essay linked above, retells the story Cinderella for his “utilitarian age.” Sample passage:

Upon which the old lady touched her with her wand, her rags disappeared, and she was beautifully dressed. Not in the present costume of the female sex, which has been proved to be at once grossly immodest and absurdly inconvenient, but in rich sky-blue satin pantaloons gathered at the ankle, a puce-coloured satin pelisse sprinkled with silver flowers, and a very broad Leghorn hat. The hat was chastely ornamented with a rainbow-coloured ribbon hanging in two bell-pulls down the back; the pantaloons were ornamented with a golden stripe; and the effect of the whole was unspeakably sensible, feminine, and retiring. Lastly, the old lady put on Cinderella’s feet a pair of shoes made of glass: observing that but for the abolition of the duty on that article, it never could have been devoted to such a purpose; the effect of all such taxes being to cramp invention, and embarrass the producer, to the manifest injury of the consumer.

Then:

The arrival of Cinderella at the Monster Gathering produced a great excitement. As a delegate from the United States had just moved that the King do take the chair, as the motion had been seconded and carried unanimously, the King himself could not go forth to receive her. But His Royal Highness the Prince (who was to move the second resolution), went to the door to hand from her carriage. This virtuous Prince, being completely covered from head to foot with Total Abstinence Medals, shone as if he were attired in complete armour; while the inspiring strains of the Peace Brass Band in the gallery (composed of the Lambkin Family, eighteen in number, who cannot be too much encouraged) awakened additional enthusiasm.

And this … remarkable conclusion:

The marriage was solemnized with great rejoicing. When the honeymoon was over, the King retired from public life, and was succeeded by the Prince. Cinderella, being now a queen, applied herself to the government of the country on enlightened, liberal, and free principles. All the people who ate anything she did not eat, or who drank anything she did not drink, were imprisoned for life. All the newspaper offices from which any doctrine proceeded that was not her doctrine, were burnt down. All the public speakers proved to demonstration that if there were any individual on the face of the earth who differed from them in anything, that individual was a designing ruffian and an abandoned monster. She also threw open the right of voting, and of being elected to public offices and of making the laws, to the whole of her sex; who thus came to be always gloriously occupied with public life and whom nobody dared to love. And they all lived happily ever afterwards.

Perpetrate not, Dickens says, such a “fraud upon the fairies.” Let them be their strange selves. And for heaven’s sake don’t give women the vote!

(Well, maybe he doesn’t get everything right. But it’s a brilliant parody nonetheless.)

St. Augustine’s Day

Many years ago I came upon an odd little book, a prayer book compiled in the 1880s by one S. M. Hopkins of Auburn Theological Seminary. Apparently he didn’t like any existing prayer book and so decided to assemble his own. I don’t think anything in the book is original, but, maddeningly, he does not provide the sources for all of his entries; he just says at the beginning that “The sources from which the following forms have been mostly derived are the Greek Liturgies, the Sacramentaries of Gelasius, Leo and Gregory, the Mozarabic Missal, the Monumenta Liturgica from the sixth to the tenth centuries, the Prymer of the Sarum use, and, to some extent, more modern sources.”  

Thanks a lot. 

One of the prayers he includes is a beautiful prayer to commemorate the feast of St. Augustine, which is today: 28 August. Here it is: 

Almighty and most glorious Lord, who dispensest Thy gifts to men as Thou wilt, and callest Thy servants with a holy calling according to Thy purpose and grace which was given us in Christ Jesus our Lord before the foundation of the world; we praise Thee for all those whom Thou hast been pleased to raise up, in all the ages, for the defence of Thy truth, and the upbuilding of Thy kingdom on earth; for Thy holy apostles, for the white-robed martyrs, and confessors of Thy Name, for the Christian fathers and doctors of the Church, who being dead yet speak; and we beseech Thee that we, being compassed about with so great & cloud of witnesses, may lay aside every weight and the sin that doth so easily beset us, and run with patience the race that is set before us, till we arrive by Thy grace at that blessed rest and reward, which awaiteth all Thy faithful servants, through Jesus Christ our Lord. Amen.

Alas, I haven’t been able to discover where this prayer comes from, perhaps thanks to my ignorance of the Mozarabic Missal and the Monumenta Liturgica. Hopkins’s whole book may be found here.  

beyond the wild wood

Around fifteen years ago I published these thoughts in First Things. I’m reposting here because I am re-reading Grahame’s great book right now and taking my usual comfort and delight from it. 


  • The Annotated Wind in the Willows by Kenneth Grahame, edited by Annie Gauger. W.W. Norton, 480 pages, $39.95
  • The Wind in the Willows: An Annotated Edition by Kenneth Grahame, edited by Seth Lerer Belknap/Harvard, 288 pages, $35

My history as a reader is an odd one. I began, conventionally enough, with Dr. Seuss, but at some point soon thereafter I decided that I didn’t want to read children’s books anymore. Instead, I wanted to read what my parents and grandmother were reading and refused to look at anything else. So the delights of Charlotte’s Web and The Lion, the Witch, and the Wardrobe passed me by, immersed as I was in the Perry Mason mysteries of Erle Stanley Gardner, the space operas of Robert A. Heinlein, and the manly adventures of Louis L’Amour’s Sackett. Between the ages of six and fourteen or so, I fed my imagination with such treats. What that explains about my adult state of mind I leave as an exercise for others to say.

As I got older I encountered the occasional children’s classic — I read the Narnia books and The Hobbit in graduate school, as palate-cleansers after heavy courses of Derrida and Foucault — but it was only when my own son was born that I discovered Beatrix Potter and Goodnight Moon and Stuart Little and (a little later on) Adam of the Road and Farmer Boy and Susan Cooper’s The Dark Is Rising series. Those were wonderful days: In them, delight masqueraded as duty, for how could I read those books to Wes if I hadn’t read them myself first?

Best of all were those winter evenings when I crawled into bed and grinned a big grin as I picked up our lovely hardcover edition of Kenneth Grahame’s The Wind in the Willows, with illustrations by Michael Hague. Before I cracked it open I knew I would like it, but I really never expected to be transported, as, evening by evening, I was. After the first night (I read only one chapter at a stretch), I wanted the experience to last as long as I could possibly drag it out. It was with a sigh compounded of pleasure and regret and satisfaction in Toad’s successful homecoming that I closed the book. I knew I would read The Wind in the Willows many times, but I could never again read it for the first time.

Kenneth Grahame’s masterpiece was published just over a hundred years ago, which accounts for these two new annotated editions. One is edited by Annie Gauger, an independent scholar with an evident devotion to Grahame; this book is the work of a true fan, and I mean by that no denigration whatsoever. The other is edited by Seth Lerer, a professor of English and the author of the superb Children’s Literature: A Reader’s History; his affection for Grahame’s work is palpable, but his tone is rather more detached — properly so, I would say, but then, I am a professor of English myself.

It should come as no surprise that these two editors approach the story of The Wind in the Willows in significantly different ways. Gauger, the fan, holds an essentially Romantic view of authorship, according to which a book is likely to be, as Wordsworth put it, the result of a “spontaneous overflow of powerful emotion.” She offers much more biographical detail than Lerer — including many family pictures and transcribed or photographed letters and drawings — and is more prone to see characters and events as transmuted versions of Grahame’s own experiences. This tendency is evident on the first page, as Mole, moved by the new springtime’s “spirit of divine discontent and longing,” suddenly decides he has had enough of spring cleaning: “He suddenly flung down his brush on the floor, said ‘Bother!’ and ‘O blow!’ and also ‘Hang spring-cleaning!’ and bolted out of the house without even waiting to put on his coat.” It seems obvious to Hauger that this scene “mirrors Grahame’s longing to escape from his London job as secretary of the Bank of England.”

Well, maybe. Grahame didn’t like his job very much, though he obviously did it well, else he would not have risen so high so quickly: Grahame was named to the post of secretary (the head of the bank) at the remarkably early age of thirty-nine. It was not the career he would have chosen; he preferred to write. But his options were limited. Grahame was born in Edinburgh in 1859, a few weeks before Arthur Conan Doyle was born in the same city. His mother died when he was young and he was effectively abandoned by his alcoholic father, who left the boy to be reared by relatives in Berkshire — in Cookham, specifically, on the Thames, in a landscape young Grahame adored and largely recreated in The Wind in the Willows. His hope was to go up to Oxford, but his guardians lacked the necessary funds, so he was sent at age eighteen to London to work as a clerk. Two years later he moved to the bank and stayed there for the rest of his career.

And he did write: In the 1880s and 1890s he published many brief, light essays on a wide range of subjects and collected them in books that were well regarded; but after his marriage in 1899, and the birth of his son Alastair (called “Mouse”) a year later, the writing largely dried up. This could have been because his literary energies went into the stories he told Mouse — many of them about the misadventures of one Mr. Toad — or because of ill health, which Grahame suffered from chronically. There was also, in 1903, an odd incident at the bank, in which a strange man came in with a pistol and, for reasons never discovered, shot at Grahame repeatedly. Though all the shots missed, Grahame was understandably traumatized and began to come to the office less and less frequently. In 1908, the same year The Wind in the Willows was published, he retired. He was forty-nine.

So, does Mole’s repudiation of his spring-cleaning duties really mirror Grahame’s longing to escape from his job? The claim would be more convincing if he had written that scene a decade earlier, when he was still working at the bank full-time and striving to reach its highest place. But he had already effectively withdrawn from the workplace by the time he wrote about Mole. Maybe there’s not such a direct route from experience to art, and maybe Grahame was writing about what he said he was writing about: the “divine discontent” that the coming of spring is apt to prompt in any of us — in all of us.

The annotator’s temptation is to believe that every literary effect has an identifiable real-life cause, and Gauger succumbs to that temptation often. Because this book arose in stories told (or written as letters) to young Alastair Grahame, Gauger seeks to make Mouse something like the coauthor of the tale — a thought kindly meant, especially since Mouse was a deeply unhappy child who took his own life at the age of twenty, which utterly crushed his parents — but this is not wholly convincing. There also seems to be a degree of job-justification going on, with many comments exceeding the bounds of usefulness and decorum. Ratty’s brief reference to Mole’s stock of bottled beer — “‘I perceive this to be Old Burton,’ he remarked approvingly” — leads Gauger to two pages of information about the history of English brewing, capped with a recipe for mulled ale. Most distressing, I think, is what follows the narrator’s comment that “Toad listened eagerly, all ears”: “Toads do not have external ears, but they do have internal eardrums behind their eyes.” Oh no. Oh no, no, no.

Gauger’s edition is the most recent in a series of “Annotated” books that W.W. Norton has been publishing for many years. The first, and still the best, was Martin Gardner’s magnificent Annotated Alice (of Wonderland, that is), followed closely by Leslie Klinger’s multivolume Sherlock Holmes series. These are all tall, heavy books, expensively produced, and it’s clear that editorial policy is to risk over-annotation rather than leave anything uncommented on. But the Alice books and the Holmes stories have a density of texture — stemming in the one case from the intellectual playfulness, in the other from social detail — that allows them to bear a great many notes without sinking. The more delicate Wind in the Willows is overwhelmed by such treatment.

It is a pleasure, then, to turn from the Norton edition to the one Seth Lerer has prepared for Harvard. This Wind in the Willows is a little shorter, a little wider, and it opens quite easily on the reader’s lap. The pages have a slight gloss, the typeface is elegant; the margins are pleasingly wide, and the annotations are terse, informative, and properly infrequent. (Lerer, however, is enamored of the Oxford English Dictionary and cites it too often. Though he is doubtless right that in the hundred years since Grahame published his book, some of its language has become “more evocative than meaningful,” do we really require a note on the adverb “paternally”?)

The images are also well chosen, and there are fewer of them than in Gauger’s edition. I don’t know whether it’s really possible to read Gauger’s Wind in the Willows as a story — there’s so much stuff in it that, after turning a page, I often struggled to discern where the tale picks up again — but reading Lerer’s edition is a great pleasure. The notes are there when you need them and are easy to ignore when you don’t. This book is, among other things, a delightful testimony to the bookmaker’s art.

And, as I have already suggested, I prefer Lerer’s approach to the text, which, while not ignoring the biographical connections, is more interested in the literary, historical, and cultural antecedents. Lerer is highly attentive to Grahame’s borrowings of his nature imagery from the Romantic poets. Like C.S. Lewis, he sees the book as deeply evocative of its late-Victorian and Edwardian time and place. (Lewis: “Consider Mr. Badger — that extraordinary amalgam of high rank, coarse manners, gruffness, shyness, and goodness. The child who has once met Mr. Badger has ever afterwards, in its bones, a knowledge of humanity and English social history which it could not get in any other way.”)

In his introduction to the book, Lerer does a fine job of showing how The Wind in the Willows so beautifully balances the Edwardian love of the rural idyll, and its cult of domesticity, with its fascination with new technologies. Ratty’s old boat and Toad’s motorcar receive equal attention. Lerer resists the temptation to over-explain: He knows that there’s a magic in this story for which we have no critical means of accounting. His edition will be the one I return to when the book, as it often does, calls out to me and in its quiet and gracious tones requests my attention.

Now, about Toad’s ears. Let’s leave aside the question of the hearing apparatus of toads and consider, rather, the physiognomy of Toad—Toad of Toad Hall, that is. We should probably first note that the phrase “all ears” is what I believe is called an idiom and could well be applied to any number of creatures who lack actual ears. But there are more significant matters to contemplate. At one point we find Toad “arrayed in goggles, cap, gaiters, and enormous overcoat,… swaggering down the steps, drawing on his gauntleted gloves.” This is instructive. Later in the book Toad famously exchanges prison garb for the clothing of a washerwoman and for a time at least is able to pull off this impersonation. (He is helped in this feat by his “gaoler’s daughter,” a kind girl, and, it might be noted, “he could not help half-regretting that the social gulf between them was so very wide, for she was a comely lass, and evidently admired him very much.”) Another time we are told that “Toad fell on his knees among the coals and, raising his clasped paws in supplication” — Wait, “paws”?

His friends’ appearance is similarly described. They wear dressing gowns and slippers in the evenings: Badger’s “carpet slippers…were too large for him and down at heel,” but Mole possesses a “black velvet smoking-suit” that Ratty much admires. (When Mole, however, first digs out of his house and reaches the sunlit meadow, we see him “jumping off all his four legs at once.”) When Ratty and Mole get lost in the snow and are rescued by their fortuitous discovery of the door to Badger’s house, they are wearing “coats and boots” — we know because Badger invites them to remove those wet things when he welcomes them into his warm snug home.

What problems Grahame has posed for his illustrators! Should they simply draw humans with animal heads, or should Toad’s body be at least somewhat toadlike, Badger’s badgeresque, and so on? Moreover, how big should they be? If you read the text in a literalist spirit, you’ll have to conclude that the creatures shrink and expand according to narrative need and that their appendages turn from paws to hands and back again, depending on the circumstances.

In Michael Hague’s adroit and precise paintings for the 1980 Henry Holt edition, Toad the washerwoman is depicted as about four feet tall — just large enough to pass, maybe — while Mole and Rat as they stand before Pan are the size of real moles and rats. And yet when Hague portrays the four friends together, they’re all the same size. Gauger shows us a painting from a beautiful 1913 edition in which the gifted artist Paul Bransom portrays Toad with the gaoler’s daughter, and he’s just a toad. A little on the large side, but plausibly so. And he’s naked, as toads tend to be. But how could such a creature ever have driven an automobile? And what happened to his goggles?

Perhaps it’s best not to inquire too deeply into such matters, if one does not have to. One of Shakespeare’s contemporaries, George Peele, wrote a play in which an old woman, Gammer Madge, starts telling a story: “Once upon a time, there was a king, or a lord, or a duke, that had a fair daughter, the fairest that ever was; as white as snow and as red as blood: and once upon a time his daughter was stolen away: and he sent all his men to seek out his daughter; and he sent so long, that he sent all his men out of his land.” This prompts one of her listeners to ask, “Who dressed his dinner, then?” But Madge quickly replies, “Nay, either hear my tale, or kiss my tail.”

A just rebuke. God bless Grahame’s illustrators in their impossible task, but for readers the characters’ various species surely telegraph key traits. Mole squints in the sunlight, uneasy and unadept with his big claws in the sunlit world of the river, but eager and growing in boldness. Ratty is wiry, quick, resourceful. Badger is stubborn, of course, set in his ways, but kind, as Lewis remarks, and simply good. Toad leaps about, his eyes bulging, his cheeks puffing — and then collapses on himself, making a heap of self-pity. These are very different creatures, and yet they are dear friends.

And that’s the point. C.S. Lewis is good on this. In The Four Loves he writes, “The quaternion of Mole, Rat, Badger, and Toad suggests the amazing heterogeneity possible between those who are bound by Affection,” and in his essay “Membership” he writes, “A trio such as Rat, Mole, and Badger symbolizes the extreme differentiation of persons in harmonious union, which we know intuitively to be our true refuge both from solitude and from the collective.” Toad is omitted from the second sentence because, as I have commented elsewhere, he is too chaotic to be in a state of “harmonious union” with anyone else. His friends know that, and they love him all the same, though often with an exasperated sort of tenderness.

If we must claim that The Wind in the Willows is about something, I would say that it’s mostly about the inter-animating powers of friendship and place. Ratty loves the river, but he loves it more when he can show it to Mole. Ratty has known all along that “there is nothing — absolutely nothing — half so much worth doing as simply messing about in boats,” but he chants this well-worn fact over and over, dreamily, because in sharing the experience with the novice Mole he finds it coming fully alive to himself once more. Badger’s home is all the more delightful as a refuge from the cold because it is Badger’s home, not just some generic warm spot. Badger’s gruff hospitality allows all sorts of creatures to come and go as they will. And Toad Hall becomes more wonderful than ever when it has been saved from the stoats and weasels, and saved by Toad’s faithful friends. Friends give meaning to a place, and the traits of certain places encourage and strengthen the blessings of friendship.

These are great lessons for anyone to learn, or to remember, at any age. And no book shows us these relations so beautifully as The Wind in the Willows.

The book is frankly an idyll, but, if I may risk the introduction of some disharmony into this meditation, I have to say that there are two distinct tribes of Wind in the Willows lovers: those for whom Toad is what it’s all about, and those for whom the milder adventures of Rat and Mole are the heart of the matter.

In my experience, young children tend to be in the former camp, their parents in the latter. (Grahame himself seems to have been uncertain: He had finished the book without arriving at a title, and as it was being passed around to publishers it was known variously as The Mole and the Water Rat and Mr. Toad.)

As an adult discoverer of Grahame’s riverine world, I must admit that I have always found that the Toad is too much with us. To be sure, his escapades are delightful and delightfully told — but I always find myself thinking, “Can we get back to Mole and Ratty now?” When I read the book the first time to my young son, it was obvious to me that Wes felt just the opposite. I still remember his belly laugh at Toad’s response to his first encounter with an automobile, one that nearly runs him and his friends down: “Toad sat straight down in the middle of the dusty road, his legs stretched out before him, and stared fixedly in the direction of the disappearing motorcar. He breathed short, his face wore a placid satisfied expression, and at intervals he faintly murmured ‘Poop-poop!’”

The Wind in the Willows is surely the most beautifully written of all children’s books — it offers to the willing learner a deep course in the making of sentences — and its finest prose may be found in the famous chapter 7: “The Piper at the Gates of Dawn.” This is when Rat and Mole, searching the river for a lost baby otter named Portly, find themselves drawn by a distant haunting melody to a small island:

Perhaps he would never have dared to raise his eyes, but that, though the piping was now hushed, the call and the summons seemed still dominant and imperious. He might not refuse, were Death himself waiting to strike him instantly, once he had looked with mortal eye on things rightly kept hidden. Trembling he obeyed, and raised his humble head; and then, in that utter clearness of the imminent dawn, while Nature, flushed with fullness of incredible color, seemed to hold her breath for the event, he looked in the very eyes of the Friend and Helper; saw the backward sweep of the curved horns, gleaming in the growing daylight; saw the stern, hooked nose between the kindly eyes that were looking down on them humorously, while the bearded mouth broke into a half-smile at the corners; saw the rippling muscles on the arm that lay across the broad chest, the long supple hand still holding the pan-pipes only just fallen away from the parted lips; saw the splendid curves of the shaggy limbs disposed in majestic ease on the sward; saw, last of all, nestling between his very hooves, sleeping soundly in entire peace and contentment, the little, round, podgy, childish form of the baby otter. All this he saw, for one moment breathless and intense, vivid on the morning sky; and still, as he looked, he lived; and still, as he lived, he wondered.

“Rat!” he found breath to whisper, shaking. “Are you afraid?”

“Afraid?” murmured the Rat, his eyes shining with unutterable love. “Afraid! Of him? O, never, never! And yet — and yet — O, Mole, I am afraid!”

The language here goes right to the brink of over-sweetness — but that is precisely what it must do, as it strives to describe experiences so good, so powerful, that they overtax the human imagination.

In a recent article in the Guardian of London, Rosemary Hill wrote of this scene, “Whether it is the latent homoeroticism of the vision or simply the sudden change of tone that makes the scene so uncomfortable, it is certainly a failure.” Now, when people talk about “latent homoeroticism” in the Iliad, or in the biblical story of David and Jonathan, even if I might read those passages differently, I at least know what they’re talking about, but Rosemary Hill leaves me speechless. Who exactly is hot for whom in this scene? And why does Hill say that the scene itself is uncomfortable, when all the discomfort surely lies with her? The lack of imagination here, the rote recital of contemporary shibboleths, is discouraging.

Yet the encounter with Pan, “the Friend and Helper,” is a strange scene, and it does indeed mark a “sudden change of tone.” The reader does not expect to discover, in the midst of this paean to friendship and domesticity, a glimpse of something far greater than friendship or domesticity — something good beyond Badger’s goodness and yet infinitely more frightening — something numinous. Failure or not, the scene was recognized as central by the book’s first publisher, Methuen: The cover features a gilt engraving of Pan, with Mole and Rat below and to either side of him. (A begoggled Toad looks confidently out at us from the spine. Interestingly, as Lerer points out, Toad stands up straight on two very human legs, while Ratty and Mole are rendered simply as animals.)

The best illustrator of this scene, I think, is Michael Hague. His portrayal stretches across two pages, and the flora surrounding the figures are painstakingly rendered: It is only on a second or third look that one discerns tiny Portly at Pan’s feet. Among the many who have drawn or painted The Wind in the Willows, Hague and Arthur Rackham are best, I think, at the more expansive scenes, and no one does the details of English domesticity as well as Hague. (His illustrations of The Hobbit are notable in this respect as well.) But for Ratty and Mole on the river, or enjoying their sun-illumined picnics, I must have Ernest Shepard, best known as the illustrator of A.A. Milne’s Pooh stories. He catches the joy of the friends, their unadulterated blissful delight in the shape of their little world, as no one else does.

Perhaps there is a reason for that. Kenneth Grahame was an old man when Shepard was commissioned to illustrate his book — indeed he did not live to see the finished product. But when he spoke to Shepard at the outset of the project, he made a simple request. “I love those little people,” he said. “Be kind to them.”

And now, for me, it’s back to a reading of the story that I wish I had known in my childhood. (And yet would I have loved it then?) The river holds more than enough excitement, after all, and so does The Wind in the Willows. When Mole asks Ratty about the Wild Wood, he receives just a few broken, reluctant, uninformative sentences. And when he asks about what might be found on the other side of the Wild Wood, he gets only this quite proper rebuke: “‘Beyond the Wild Wood comes the Wide World,’ said the Rat. ‘And that’s something that doesn’t matter, either to you or me. I’ve never been there, and I’m never going, nor you either, if you’ve got any sense at all. Don’t ever refer to it again, please.’” 

a horrid region

A fabulous extended metaphor from Dorothy L. Sayers’s essay on how she learned Latin:

The mighty forest of syntax opened up its glades to exploration, adorned with its three monumental trees — the sturdy accusative and infinitive, the graceful ablative absolute, and the banyan-like and proliferating ut and the subjunctive. Beneath their roots lurked a horrid scrubby tangle of words beginning with u, q and n, and a nasty rabbit-warren of prepositions. There was also a horrid region, beset with pitfalls and mantraps, called Oratio Obliqua, into which one never entered without a shudder, and where, starting off from a simple accusative and infinitive, one tripped over sprawling dependent clauses and bogged one’s self down in the consecution of tenses, till one fell over a steep precipice into a Pluperfect Subjunctive, and was seen no more.​

dark enchantment

Lately I’ve been reading my old friend William Blake — about whom more in due course — and I am struck by the simple fact that in his vast and strange mythology the primeval giant Albion is asleep. As, by and large, are we, his children. Blake perceives our frivolous attachment to merely “corporeal” existence, our materialism, our domestication of God — all the things that make us pray thus

Our Father Augustus Caesar who art in these thy Substantial Astronomical Telescopic Heavens, Holiness to thy Name or Title & reverence to thy Shadow. Thy Kingship come upon Earth first & thence in Heaven. Give us day by day our Real Taxed Substantial Money bought Bread & deliver from the Holy Ghost (so we call Nature) whatever cannot be Taxed, for all is debts & Taxes between Caesar & us & one another. Lead us not to read the Bible but let our Bible be Virgil & Shakspeare & deliver us from Poverty in Jesus that Evil one. For thine is the Kingship (or Allegoric Godship) & the Power or War & the Glory or Law Ages after Ages in thy Descendents, for God is only an Allegory of Kings & nothing Else. Amen. 

— are the consequence of our being asleep. A spell has been cast upon us and we cannot awaken to the depth and richness and strangeness and beauty of what is truly Real. 

C. S. Lewis says something similar in his famous sermon “The Weight of Glory”: 

Do you think I am trying to weave a spell? Perhaps I am; but remember your fairy tales. Spells are used for breaking enchantments as well as for inducing them. And you and I have need of the strongest spell that can be found to wake us from the evil enchantment of worldliness which has been laid upon us for nearly a hundred years. Almost our whole education has been directed to silencing this shy, persistent, inner voice; almost all our modern philosophies have been devised to convince us that the good of man is to be found on this earth. 

And Leon Kass, in his marvelous commentary on Genesis, notes that 

Numerous peoples of the ancient Near East — and elsewhere — regarded the heavenly bodies as divine. In the course of Genesis, we shall meet — as alternative and rejected ways of life — the Babylonians, who looked up to the heavens, and the Egyptians, who worshiped the sun and other nature gods. Because every people (and also every person) is defined ultimately by what it (or he or she) admires and reveres, the Bible wastes no time in denying the standing of other peoples’ candidates for the divine. 

What is “striking” about Genesis 1, from the perspective of the cultures that surrounded Israel, is the “demotion of the sun” from divine status to, effectively, a big light in the sky — just another of the things created by YHWH. That is, the primary dialectical strategy of Genesis 1 is disenchantment

Even Max Weber, the man to whom we owe the phrase “disenchantment of the world,” spoke of the resident of disenchanted modernity as being trapped in an “iron cage of rationality” — which sounds rather like the condition of someone under a dark enchantment. I think of “the man in the iron cage” in Pilgrim’s Progress — did Weber know that scene? 

Over the last fifteen years I have often written and taught about the idea of disenchantment, and while I have sometimes notes these points, I do not think I have paid sufficient attention to them. 

Jesus breaks the chains of the captives — even (especially?) when those chains are what Blake called “mind-forg’d manacles.” Our primary need is release from dark enchantments, so that we may see ourselves as we really are and the world as it really is. “If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern” — that is, through the bars of his iron cage. Those bars encircle us in spiritual sleep. We need a Great Awakening. 

In futurity
I prophetic see
That the earth from sleep
(Grave the sentence deep)

Shall arise and seek
For her Maker meek;
And the desert wild
Become a garden mild.


P.S. This post was written and queued up several days before posting, so it is not a response to the new edition of L. M. Sacasas’s outstanding newsletter

Rachmaninoff in Sydney

I recently got a wonderful email from my student Annalise Shero, who is spending what we here in Texas call “summer” in Sydney, Australia. (Which sounds pretty great.) With her permission, I’m sharing her message below.


Last semester in Christian Renaissance of the Twentieth Century, you told us about Rachmaninoff’s Vespers and played a portion of them in class for us. Since you introduced me to this piece, I would like to tell you a story about it.

This evening, I attended a live performance of the Vespers in the Sydney Town Hall, which had a unique staging. The choir was placed centrally in the cavernous hall, and the audience could sit right around them. Those seats were very expensive, however, and I am currently a Budget Patron of the Arts, and so my seat was not close to the choir at all. In fact, I was barely inside the door, tucked in an alcove.

My seat provided a very interesting visual and auditory subtext to my experience of the evening, especially considering the history of the piece. When the performance began, the lights in my little alcove dimmed completely. I sat in the dark, observing the lights over the choir and most of the audience, yet not included in it. Likewise, the acoustics of the hall and my alcove created auditory distance. I could hear the distance between me and the choir.

I suffered no true loss in quality, the choir was brilliant and beautiful, yet I felt the metaphoric poverty of my seat through the presence and distance of this glory. I felt like Zacchaeus, immensely glad to have as much proximity as I did, and I felt like I was with Simone Weil, reveling in the beauty while among the outsiders.

The choir filed out the side doors, and the small ensemble played a contemplative interlude. Was it over? Perhaps the ending was different than I remembered, ending with gentleness instead of glory. But then! But then!! The doors immediately behind me opened letting in great golden light, and there in the entryway the choir sang the final movement of the Vespers. I was immersed in sound and light. I sobbed.

When the choir concluded, not a soul moved, nor breathed. (I was desperately trying to weep as quietly as possible). We spent several seconds suspended in silence, the sound of the liturgy still sinking into our bones. Then it was as if the applause would never end, and at this point I laughed until I couldn’t breathe all over again.

Mildred Pope

OU SMV 16-001.

That’s a portrait of Mildred Katherine Pope (1872-1956). 

There are periods of history in which, for certain people, all the doors they would most want to pass through are closed, locked, and barred, and nothing can be done about that. Then there are periods when all those doors are wide open. But there are also the periods in between, when the doors are locked but can, just maybe, be unlocked; closed but capable of being opened by those who are bold and resourceful, patient and determined. Indeed, those specially gifted people are the ones who ensure that the doors will be open for those who come after them. 

I’ve been reading about Mildred Pope — who was one such person, and to an exceptional degree — because she was Dorothy Sayers’s tutor at Oxford, and the model for the character of Miss Lydgate in Gaudy Night

Miss Lydgate’s manner was exactly what it had always been. To the innocent and candid eyes of that great scholar, no moral problem seemed ever to present itself. Of a scrupulous personal integrity, she embraced the irregularities of other people in a wide, unquestioning charity. As any student of literature must, she knew all the sins of the world by name, but it was doubtful whether she recognized them when she met them in real life. It was as though a misdemeanor committed by a person she knew was disarmed and disinfected by the contact. So many young people had passed through her hands, and she had found so much good in all of them; it was impossible to think that they could be deliberately wicked, like Richard III or Iago. Unhappy, yes; misguided, yes; exposed to difficult and complicated temptations which Miss Lydgate herself had been mercifully spared, yes. If she heard of a theft, a divorce, even worse things, she would knit puzzled brows and think how utterly wretched the offenders must have been before they could do so dreadful a thing. Only once had Harriet ever heard her speak with unqualified disapproval of anyone she knew, and that was of a former pupil of her own who had written a popular book about Carlyle. “No research at all,” had been Miss Lydgate’s verdict, “and no effort at critical judgment. She has reproduced all the old gossip without troubling to verify anything. Slipshod, showy, and catchpenny. I am really ashamed of her.” And even then she had added: “But I believe, poor thing, she is very hard up.” 

This is a wonderful tribute, but the back story, as it were, of Mildred Pope is a truly remarkable one. Her DNB entry is brief but eye-opening, and much of what I know comes from it. 

She came up to Oxford to study at Somerville in 1891 and stayed for most of her life, first as a librarian, then as a tutor. But though her undergraduate experience had many high points — especially in her performances in field hockey and disputation: she was “renowned for her pace on the wing … and her level-headedness in debate” — her academic career was somewhat rockier, because there was not one scholar at Oxford who could instruct her in the subject she loved: Old French philology. Essentially, her education in the field which she would make her own was achieved through an extended exchange of letters with Paget Toynbee of Cambridge — whose intellectual roots were in Old French but who had become, by the time he knew Mildred Pope, England’s finest scholar of Dante.

Miss Pope (as her students later called her) seems to have been deterred by nothing, taking her First and then going on to study philology at Heidelberg before returning to Somerville. Later she was awarded some sabbatical time to pursue her doctorate at the University of Paris under the guidance of the legendary medievalist and philologist Gaston Paris. She received her doctorate in 1903, though Oxford did not see fit to award her a B.A. until 1920, when other female graduates were so acknowledged — she would receive hers alongside Sayers.  

No matter. When she died the Times of London reported that the establishment and development of the teaching of medieval French at Oxford was almost wholly her doing. Further, “It would be fair to say that Pope effectively invented the discipline of Anglo-Norman studies.” Her recruitment of other dons to the cause of women’s suffrage in the 1910s was severely frowned upon by the university authorities; she was impervious to intimidation. Throughout the Great War she devoted her summers to intense and demanding relief work among refugees and displaced persons in France and Belgium. In 1928 she became the first woman to be appointed Reader at Oxford. 

She was, a historian reported, “the most beloved of all Somerville’s tutors,” and when she left the College in 1934 — to accept a professorship at the University of Manchester — a Gaudy in her honor was held. Sayers was asked to offer a tribute, and she did, calling particular attention to Pope’s “integrity of judgement” and “humility in the face of facts.” Above all, Sayers said, Mildred Pope exemplified “the generosity of a great mind … that will not be contented with the second-hand or second-best.” 

Here’s to the great Mildred Pope. 

metaphysics and history

A follow-up to my recent post on Adam Roberts’s new novel Lake of Darkness. I said in that post that Adam is a metaphysical writer, and that’s something that fascinates me about his fiction. But metaphysics is not my native tongue; I am able to grasp most prominent metaphysical concepts, but not easily, and I don’t employ them comfortably.

One interesting development in Christian theology in recent years has been a resurgence in metaphysical argument after a long period in which theology was governed and directed by an attention to salvation history. David Bentley Hart’s The Experience of God has been perhaps the most important and influential book in this regard; I think I see Hart’s influence in the decision by Katherine Sonderegger to begin her systematic theology with The Doctrine of God – God conceived within the conceptual frame of classical metaphysics – before moving on to the specifically Christian understanding of God as Triune. I find this development interesting; but for me personally it is not welcome. I am not a metaphysical thinker but a historical thinker, and in trying to grasp the Christian Gospel, salvation history is where I begin and end. I am strongly more sympathetic with a (Lutheran or Barthian) theology that starts with the Cross and works backward and forward from that. 

So I read a book like Lake of Darkness with delight, but its theological framework is essentially alien to my way of thinking about God. I can appreciate and enjoy – and I do, very much – but as a kind of outsider; again, like someone speaking a laboriously acquired second or third language. “No ideas but in things,” William Carlos Williams said; for me, it’s “No ideas but in people and events.” And no theology except the Theology of the Cross. 

topological theology

Adam Roberts is a metaphysical novelist, in two senses of the word. First, like the so-called metaphysical poets of the seventeenth century, he delights in fabulous conceits, extreme metaphors, analogies pushed to and beyond their apparent limits — “knight’s moves,” he has said in the past. Events or ideas start in one direction, then suddenly veer off into another. 

But Adam is also a novelist who engages metaphysics: the metaphysics of Kant in The Thing Itself (the title tells you what the dominant concept is), that of Hegel in The This (Absolute Spirit, or the Absolute — or Abby) and now that of Gilles Deleuze (the “fold,” most obviously, though perhaps the structurally related concept of the plane of immanence is equally important). 

Consider this: What is the relationship between a black hole and ordinary space? We imagine something, anything drawing closer to the black hole, closer and closer, still in ordinary space, and then it crosses the event horizon, from which it cannot return. We conceive of that something, anything as being outside the black hole but then, having crossed the event horizon, being inside it.

But what if space is folded, and folded in such a way that inside and outside are not stable, perhaps not even relevant, concepts? Or, to put the question a different way, what if space is a Klein bottle

(Take a look, when you have time, at this lovely collection of Klein bottles at London’s Science Museum.) 

A Klein bottle doesn’t have an inside, and because it doesn’t have an inside it doesn’t have an outside either. It cannot be described in those terms. Well, what if the universe is like that

And what if there is a God? 

And what if there is a Satan, the Adversary of God? 

And what if God flings Satan into a black-hole oubliette we might call Hell? 

And what if the event horizon of the black hole is a doorway? 

If we are on one side of the event horizon and Satan is on the other side, are we outside and he inside? Or vice versa? Or, if the universe is a Klein bottle, must we abandon those modes of description altogether and think instead of the topology of Creation, the ways in which Creation is folded, deformed, twisted, bent — but does not have an inside or an outside? 

Think on these questions, try to come up with answers to them, and then ask one more: Where is Satan? 

You are now ready to read Lake of Darkness. Don’t worry: after all, facilis descensus Averno

• 

Okay. Adam Roberts, then, is a metaphysical novelist, but he is also an acute social observer, and the novel raises non-metaphysical questions as well. As I was reading Lake of Darkness, at a certain moment I began to realize that its characters, human beings from the far future, aren’t very smart. Or perhaps I should say that they know very little. One clue: they are familiar with many things from our time, they know of the book Alas in Wonderland, they sing our songs, like “We all live in a yellow sunny scene” and “Hail the Conquer-King Hero Comes.” Why do they get these things slightly wrong? Because they’re illiterate. Very few of them can read or write. Why are they illiterate? Because when they want to know something they just ask an A.I. and the A.I. tells them.  

Artificial Intelligence has built for them utopias to live in (many different ones, because after all one person’s utopia is another person’s dystopia) — but, and one key character comes at least partially to understand this, these places are really “infantopias.” Playgrounds for children. The humans of this far future are intellectually what the humans in Wall•E are physically: coddled into placid uselessness. 

Now here comes someone, a man. He carries a walking stick that looks a bit like this:

On the heavy lids of his eyes you can see prominent folds. He says something along these lines: “Please allow me to introduce myself; I’m a man of wealth and taste. And I hate to see human beings reduced to this soporific condition, this infantile paralysis of the mind and spirit. You’ve sat back and allowed your machines to make the crooked places straight and the rough places smooth. With my help, you can reclaim your independence, you can free your mind, you can be once again what you were … made to be. You just need to give me the chance to set things in motion. Oh, it’ll hurt, to be sure; but it’s true what they say: No pain, no gain. And once you taste freedom, trust me: you’ll be hooked.” 

The gentleman has a point, doesn’t he? 

Doesn’t he? 

The Game

By the time he wrote “The Adventure of the Greek Interpreter,” Conan Doyle was growing tired of Sherlock Holmes, and the tiredness shows in the messiness of the story. This was the eighth of ten Holmes stories published in 1893, after seven in 1892 and six in 1891; and the novels A Study in Scarlet (1887) and The Sign of Four (1890) had preceded the short stories. No wonder Conan Doyle was ready to kill Holmes off, as he did in “The Final Problem” — though of course he felt obliged to bring him back later, with less and less success. That’s a story for another day. 

(In his letters he sometimes wrote of Holmes, “I am weary of his name,” but in his memoirs he gave a more decorous explanation: “At last, after I had done two series of [Holmes stories] I saw that I was in danger of having my hand forced, and of being entirely identified with what I regarded as a lower stratum of literary achievement. Therefore as a sign of my resolution I determined to end the life of my hero.” Conan Doyle took much greater pride in his historical fiction, for instance The White Company.) 

In the story at hand, Mr. Melas is an interpreter, a “remarkable linguist” who is Greek “by extraction” and who specializes in that language. He tells Sherlock and Mycroft Holmes — about whom more in a moment — about his recent experience of being kidnapped and taken to some unknown location to serve as a translator between his two English captors and a Greek man whom they also hold captive, along with that man’s sister.) The two Englishmen eventually release Melas and give him some money for his trouble, though one of them warns him: “If you speak to a human soul about this — one human soul, mind — well, may God have mercy upon your soul!” 

So when the Holmes brothers hear this story, what do they do? Why, Mycroft places an advertisement — an advertisement based on everything Melas has told him — in all the papers of London, seeking information about the situation. In other words, he ensures that Melas’s captors, who have shown themselves to be ruthless and violent men, and who have made the most dire threats against him, will know everything. Mycroft shows no awareness of this likelihood, while Sherlock merely remarks to Melas, “I should certainly be on my guard if I were you, for of course they must know through these advertisements that you have betrayed them” — and then walks away, leaving Melas to his fate. Moreover, when Sherlock and Mycroft finally decide to take some action, they move in a most leisurely fashion. 

Then, at the end of the story, while the Holmes brothers and Dr. Watson do manage to save Melas, the Greek man dies and his sister is carried away who knows where. Not only do our heroes not find the criminals, they don’t even look for them — they just go back home. Some time later they read a newspaper article that describes the deaths of two Englishmen abroad. These may or may not be the criminals; Holmes doesn’t bother to try to find out. 

So, obviously, Conan Doyle just wasn’t thinking through the details, even some of the most important details, of his own story. He was writing in a hurry and wanting to be done not just with this story but with Sherlock Holmes. And yet …

The invention of Mycroft Holmes is a stroke of genius. This is the first story in which he appears, indeed the first time we learn of any member of Sherlock’s family, and after two novels and twenty stories his introduction gives the reader quite a turn. The idea of another Holmes who has even greater intellectual gifts than Sherlock but absolutely none of Sherlock’s energy is a terrific one. Mycroft is brilliant and fat and lazy, a character interesting in himself — he is the essential predecessor to Rex Stout’s Nero Wolfe — but even more interesting as a kind of funhouse-mirror version of Sherlock.

(Also, the Diogenes Club, of which Mycroft is a co-founder, sounds awesome.) 

And this contrast in Conan Doyle — between a mind still fizzing with ideas and that same mind sick and tired of the donkey work of working out the details of stories — is, I am convinced, the source and cause of The Game. The Game, which treats Holmes and Watson as real people and Watson’s narratives as faithful accounts of what actually happened, is a way of maintaining delight in Conan Doyle’s imaginative creations while avoiding too much sobering contemplation of his obvious bunglings. 

Thus Ronald Knox, in his essay “The Mystery of Mycroft,” has an excellent explanation for the strange behavior of the Holmes brothers in “The Greek Interpreter”: Mycroft is in cahoots with the two kidnappers. And not just that: “It can hardly be supposed that a man of his attainments would have leagued himself with a couple of garrotters like Latimer and Kemp with any good will. The association can only be explained if we conjecture that both he and they were part of a greater organisation. Enough said, for every student of Holmes literature; the next word that leaps to the mind is Moriarty.” To this Knox adds some interesting reflections on the possibility of Mycroft’s being a kind of double agent, and on how much Sherlock was likely to have known of “his brother’s duplicities.”  

This will strike some of my readers as an odd comparison, but when I think of the Sherlockian Game I think of Jacques Derrida — and particularly of Derrida’s magnificent long essay “Plato’s Pharmacy,” in Dissemination. The essay is a detailed reading of Plato’s Phaedrus that begins by noting the long line of critics who have complained that the dialogue is “badly composed.” Some say that Plato wrote it when he was young and didn’t yet know what he was doing; others say that he wrote it as an old man who had lost his intellectual fastball. Okay, says Derrida, but what if we start with a very different assumption? What if we assume that all the eccentricities and apparent shortcomings of the dialogue are in fact cunningly devised stratagems? What would see then? 

The hypothesis of a rigorous, sure, and subtle form is naturally more fertile. It discovers new chords, new concordances; it surprises them in minutely fashioned counterpoint, within a more secret organization of themes, of names, of words. 

Note that Derrida does not argue that the dialogue’s author did in fact know what he was doing. For what it’s worth, I don’t think he cared whether Plato meant or intended all that may be found by the shrewd student of the Phaedrus. He is merely saying that the working assumption that the dialogue is fiendishly complex and wholly coherent is more “fertile” — it “discovers” more, it unearths “a more secret organization.” It’s more fun. Derrida is playing the Platonic Game. 

Academic literary criticism doesn’t do fun these days. It rarely has, of course, but now it has descended fully into an apparently permanent, and permanently dour, secular-Calvinist recitation about structures of oppression — and, when critics lift their heads long enough to notice that students are utterly bored by all this, have no better response than to say Neoliberalism made me do it. I am not sure academic literary criticism can ever come back from its moribund state, but its best chance of doing so would be to try to have some fun. Surprise itself. Play the Game. 

after the Re-Learning

Tom Wolfe in 1987

The twenty-first century, I predict, will confound the twentieth-century notion of the Future as something exciting, novel, unexpected, or radiant; as Progress, to use an old word. It is already clear that the large cities, thanks to the Relearning, will not even look new. Quite the opposite; the cities of 2007 will look more like the cities of 1927 than the cities of 1987. The twenty-first century will have a retrograde look and a retrograde mental atmosphere. People of the next century, snug in their Neo-Georgian apartment complexes, will gaze back with a ghastly awe upon our time. They will regard the twentieth as the century in which wars became so enormous they were known as World Wars, the century in which technology leapt forward so rapidly man developed the capacity to destroy the planet itself — but also the capacity to escape to the stars on space ships if it blew. But above all they will look back upon the twentieth as the century in which their forebears had the amazing confidence, the Promethean hubris, to defy the gods and try to push man’s power and freedom to limitless, god-like extremes. They will look back in awe … without the slightest temptation to emulate the daring of those who swept aside all rules and tried to start from zero. Instead, they will sink ever deeper into their neo-Louis bergeres, content to live in what will be known as the Somnolent Century or the Twentieth Century’s Hangover. 

Was Wolfe correct? I’ll leave that as an exercise for the reader. 

courting sickness

Tolkien, letter to his son Christopher, 31 May 1944:

I could not stand Gaudy Night. I followed P. Wimsey from his attractive beginnings so far, by which time I conceived a loathing for him (and his creatrix) not surpassed by any other character in literature known to me, unless by his Harriet. The honeymoon one (Busman’s H.?) was worse. I was sick. 

The strange thing to me is that Tolkien, having by the time of reading Sayers’s Gaudy Night developed this unparalleled hatred and disgust not just for the book but also for its characters and author, then decided to read the next book in the series. This seems strangely self-punitive, does it not? 

(I also find myself wondering when the sickness set in: the Tolkien says that he followed the adventures of Lord Peter “so far” as Gaudy Night, which is the tenth novel devoted to him. Should we assume that Lord Peter remained “attractive” to Tolkien through the first nine novels? He’s rather vague on this point, but the “by which time” suggests that the loss of attractiveness and increase in loathsomeness was a gradual thing.) 

on deciding not to read a book

I had been thinking of reading Eliza Griswold’s new book Circle of Hope, but then a friend sent me a passage that included these sentences: 

Franklin Graham was different from his father. Billy Graham preached broadly about God; Franklin Graham spoke exclusively of Jesus, exemplifying the rightward political and cultural swing among most evangelicals in the late twentieth century. 

Billy Graham “preached broadly about God”? Billy Graham??? That’s not an idea that would survive an encounter with one Billy Graham sermon — any one among thousands, but why not start with this one? Pretty much the only thing Billy Graham did for the whole of his long career was to preach the unique saving power of Jesus. 

(Imagine someone claiming that Charles Darwin wrote broadly about knowledge rather than addressing himself specifically to biology. Imagine also someone writing that and then having it published by a big New York trade house.) 

Here would be a more accurate (if not perfectly accurate) complaint: 

Billy Graham spoke exclusively of Jesus, but his emphasis was on Jesus as one’s “personal Lord and Savior,” not on Jesus as the one who began his public ministry by claiming the words of Isaiah: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.” That Jesus’s message, rightly understood and heeded, would transform not just my heart but the whole social order is not something we heard from Billy Graham. Now Franklin Graham, along with many other evangelicals, has made a rightward political and cultural swing that has taken him even farther away from the whole message of Jesus — that message being neglected in favor of a Christian nationalism that seeks political power and social control, and is willing to tolerate any behavior or unbelief by politicians who promise such power and control. It’s for very good reason that today’s politically-minded evangelicals want to put the Ten Commandments on the walls of schools rather than the Beatitudes.  

If journalists want to criticize evangelicals, well, evangelicals have done plenty that rightly incurs criticism. But for heaven’s sake, people, take the time to learn something about those you criticize — the most basic, most elementary facts. If you can’t be bothered to do that, then just don’t write about those people. 


UPDATE: I have had good cause to say this many times in many contexts, but it bears repeating: If you’re going to say “It’s different now than it was then,” you need to know as much about then as about now. If you’re going to say “Franklin Graham was different from his father,” you need to know something about his father. If you’re going to say that American society is disintegrating and that we’re at one another’s throats in an unprecedented way, you need to know the actual precedents. If you’re going to say that Christians now live in a “negative world” whereas they once lived in a “positive world,” you need to know something about what it was really like to try to be a faithful Christian, say, sixty years ago. As Dogberry says, comparisons are odorous, and especially when they’re based not on careful study of the available facts but on vague impressions assumed to be infallible.  

the diaconal charism

Earlier today I read this conversation with David French about how he was made unwelcome at his church because of race and politics. I had read an earlier column by him on the subject, but I was especially attentive to this discussion because I just before I read it I had been walking Angus and listening to Morning Prayer on my phone. 

I can’t remember whether I’ve mentioned this before, but I absolutely love the Church of England’s Daily Prayer app. It takes about 20 minutes to listen to any one of the services, which features a liturgy well said, lectionary passages well read, and the occasional psalm or canticle well sung. 

Anyway, one of the Scripture readings for Monday, August 12 is the passage from Acts 6 that describes the founding of the order of deacons. And I was noticing, as I heard that passage read, that the whole impetus for this new order was an injustice in the life of the church: “Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.” The Hellenists are Greek-speaking Jews, people shaped to a considerable degree by Greek culture; many of them were born and raised outside Israel. The Hebrews were Jews of Israel, speakers of Aramaic and readers of Hebrew, who clearly considered themselves more culturally (and religiously) pure than the Hellenists. 

So we see here the very common injustice that arises from people preferring members of their own cultural group to “others,” not realizing, or not accepting, that such distinctions are erased when one enters the Body of Christ. And when I consider what happened to David French in his family, I think: Every church needs deacons to do precisely what the first deacons did — that is, to give comfort and support to the people of God justly, that is, with no regard to differences in culture or race or politics, because, as Peter says a little later in Acts, “God is no respecter of persons” (Acts 10:34).

The diaconal charism is indifference, in an old meaning of the word: “Without difference of inclination; not inclined to prefer one person or thing to another; unbiased, impartial, disinterested, neutral; fair, just, even, even-handed” (OED definition I.1). And divided as we Christians are by so many worldly or diabolical forces, we desperately need that charism. 

Stephen is of course the patron saint of deacons, but if they need a priestly and episcopal patron also, I would suggest Basil the Great, for reasons I explain in the opening paragraph of this post. And if you want more along these lines, I wrote in more detail about Basil and his extraordinary family here. They all exhibited, to an extraordinary degree, this diaconal charism that I believe is so woefully lacking in the American church. (And probably in every other church as well.) 

anarchism as a spiritual discipline

Perhaps the most unusual element of my 2022 essay on anarchism is this: I present anarchism not as a political system but as a spiritual discipline. I don’t put the point quite that bluntly, but I come fairly close:

The first target of anarchistic practice ought to be whatever it is in me that resists anarchy — what resists negotiation, the turning toward the Other as neighbor and potential collaborator. I return to Odo’s line, “What is an anarchist? One who, choosing, accepts the responsibility of choice,” but I add this: The responsibility of choice arises when I acknowledge my own participation, in a thousand different ways, in the imposition of order on others. This is where anarchism begins; where the turning aside from the coldest of all cold monsters begins; where I begin. The possibility of anarchic action arises when I acknowledge my own will to power.

You’ll have to read the essay to find out who Odo is.

It should be obvious that if you are delighted with power politics – if you think the purpose of politics is “defeating the enemy and enjoying the spoils” of your victory – then you won’t be worried about your own will to power. You can just turn off your conscience and go on the attack, thinking only about winning (good) and losing (bad). My suggestion that the desire to impose order on others is a desire that needs to be reflected on will seem obviously silly to you. But there’s another way of thinking about the political order that is equally incompatible with the kind of reflection I counsel in that essay: the libertarian model.

Libertarianism doesn’t want to impose order on others, but its most passionate advocates have a strong tendency to assess existence in terms of winning and losing – winning and losing not in the corridors of political power but in the marketplace; the individual entrepreneur controlling the segment of the market in which he works. As Mark Zuckerberg likes to say, it’s all about DOMINATION; just not domination by law. Anarchism, by contrast — this is my argument in that essay — stands between (libertarian) chaos and (seeking to become) the Man. Some of the most thoughtful anarchists like to say that “anarchy is order” – but order that emerges from collaboration and cooperation rather than being imposed by governmental power. I don’t think it’s possible to create an anarchist system, because an anarchism imposed on people by those in power isn’t anarchism.

Here’s what I think can be done: Try, in every way we can think of, to increase the number of situations in our lives in which we are neither dehumanized by an omnipotent state nor engaged in ceaseless competition with one another in an omnipotent marketplace. As Wendell Berry has written, “Rats and roaches live by competition under the law of supply and demand; it is the privilege of human beings to live under the laws of justice and mercy.” We should assume that privilege whenever we can, and take it upon ourselves as a collaborative of equals to determine what, in any given case facing us, justice and mercy are. In other words, what I call the anarchic imperative is an attempt to rebalance what Berry has called “the two economies”:

For the thing that so troubles us about the industrial economy is exactly that it is not comprehensive enough, that, moreover, it tends to destroy what it does not comprehend, and that it is dependent upon much that it does not comprehend. In attempting to criticize such an economy, it is probably natural to pose against it an economy that does not leave anything out. And we can say without presuming too much, that the first principle of the kingdom of God is that it includes everything; in it the fall of every sparrow is a significant event. We are in it, we may say, whether we know it or not, and whether we wish to be or not. Another principle, both ecological and traditional, is that everything in the kingdom of God is joined both to it and to everything else that is in it. That is to say that the kingdom of God is orderly.

Amen to that. But what is the nature of that order? Eschatologically, it certainly ain’t anarchic: it is the kingdom of the archē, the source of all things, the Lord. But to understand and instantiate that Kingdom here and now – when, as St. Augustine says, the City of God and the City of Man are inevitably and confusingly mixed – we need to collaborate with one another to increase both our knowledge and our ability to act effectively.

I have argued at some length that Christians aren’t pluralists – we believe that “at the name of Jesus every knee will bow” (Phil. 2:10) – but in our current position we should expect, accept, and even embrace plurality. We need to cultivate the virtues appropriate to a plural world, and we can do that by expanding the sphere of voluntary collaboration, negotiation among equals, emergent order, even when such expansion makes life more difficult for us. That’s anarchism as a spiritual discipline.

Since for almost everyone politics is about two questions — “How can I get everything I want?” and “How can I thwart and punish my enemies?” — I have no illusions that this post will find any sympathetic readers. But it’s what I think. Whaddyagonnado.

colonialist owls

This is a fascinating report: “Very soon, the federal government may authorize the killing of nearly a half-million barred owls in the Pacific Northwest in a desperate bid to save the northern spotted owl.” The argument appended to the report is that this proposal is unwise. 

The key passage, I think, is this: 

Many philosophers, conservation biologists and ecologists are skeptical of the idea that we should restore current environments to so-called historical base lines, as this plan tries to do. In North America, the preferred base line for conservation is usually just before the arrival of Europeans. (In Western forests, this is often pegged to 1850, when significant logging began.) But life has existed on Earth for 3.7 billion years. Any point we choose as the “correct” base line will either be arbitrary or in need of a strong defense. 

The authors don’t say this explicitly, but it seems clear that the federal campaign against the barred owl depends on a reading of human political history. The movement of the barred owl westward is analogized to the movement of Europeans into the North American continent and across it.

Without that history in mind, the increasing dominance of the barred owl over the spotted owl would be just One of Those Things that happens in nature. But by using human political history to interpret such events, the government teaches itself to see barred owls as “invasive” — like they’re on the Oregon Trail or something.

It’s silly, but it’s also one of the subtler forms that the politicization of science takes. 

the state and the people

A few years ago I published an essay called “Miss Marple and the Problem of Modern Identity,” in which I described the rise of certain technologies by which people have become “legible” to the state. At that point I had not read a classic, though a somewhat controversial classic, of history, A. J. P. Taylor’s English History, 1914-1945. I am reading it right now, and when I saw the book’s first two paragraphs I thought, Damn, I wish I had known this when I wrote that essay. Here they are:

Until August 1914 a sensible, law-abiding Englishman could pass through life and hardly notice the existence of the state, beyond the post office and the policeman. He could live where he liked and as he liked. He had no official number or identity card. He could travel abroad or leave his country for ever without a passport or any sort of official permission. He could exchange his money for any other currency without restriction or limit. He could buy goods from any country in the world on the same terms as he bought goods at home. For that matter, a foreigner could spend his life in this country without permit and without informing the police. Unlike the countries of the European continent, the state did not require its citizens to perform military service. An Englishman could enlist, if he chose, in the regular army, the navy, or the territorials. He could also ignore, if he chose, the demands of national defence. Substantial householders were occasionally called on for jury service. Otherwise, only those helped the state who wished to do so. The Englishman paid taxes on a modest scale: nearly £200 million in 1913-14, or rather less than 8 per cent. of the national income. The state intervened to prevent the citizen from eating adulterated food or contracting certain infectious diseases. It imposed safety rules in factories, and prevented women, and adult males in some industries, from working excessive hours. The state saw to it that children received education up to the age of 13. Since I January 1909, it provided a meagre pension for the needy over the age of 70. Since 1911, it helped to insure certain classes of workers against sickness and unemployment. This tendency towards more state action was increasing. Expenditure on the social services had roughly doubled since the Liberals took office in 1905. Still, broadly speaking, the state acted only to help those who could not help themselves. It left the adult citizen alone.

All this was changed by the impact of the Great War. The mass of the people became, for the first time, active citizens. Their lives were shaped by orders from above; they were required to serve the state instead of pursuing exclusively their own affairs. Five million men entered the armed forces, many of them (though a minority) under compulsion. The Englishman’s food was limited, and its quality changed, by government order. His freedom of movement was restricted; his conditions of work prescribed. Some industries were reduced or closed, others artificially fostered. The publication of news was fettered. Street lights were dimmed. The sacred freedom of drinking was tampered with: licensed hours were cut down, and the beer watered by order. The very time on the clocks was changed. From 1916 onwards, every Englishman got up an hour earlier in summer than he would otherwise have done, thanks to an act of parliament. The state established a hold over its citizens which, though relaxed in peacetime, was never to be removed and which the second World war was again to increase. The history of the English state and of the English people merged for the first time.

Highlighting mine. Of course it would be war that created the bureaucratic mechanisms of modern identity, for, as Randolph Bourne famously wrote, “War is the health of the state. It automatically sets in motion throughout society those irresistible forces for uniformity, for passionate cooperation with the government in coercing into obedience the minority groups and individuals which lack the larger herd sense.”

I’m just making notes for later reflection here, but: The creation of this identity system led to a complex and ever-shifting pattern of relation between the state and modern capitalism. James Burnham, in his landmark book The Managerial Revolution, argued that the comprehensive power of the state would lead to the rise of a managerial class that would take power away from the capitalists. But it hasn’t really worked out that way, has it?

When I come back to these issues — which I will do eventually — I expect to say a little more about Bourne and Burnham, about George Orwell’s reviews of Burnham, and about anarchism. And maybe even about the Church.

styles of acting, styles of being

One of my favorite YouTubers is Thomas Flight, who makes videos about movies. In a recent video, he contrasts the “theatrical” acting style of classic Hollywood movies with the “naturalistic” style of today’s movies. Flight’s treatment of this issue is better than most, but he overlooks a key point — one that almost everyone who discusses this issue overlooks.

The difference in acting styles is real enough, and obvious to all. And if you ask people who are bothered by older acting styles why they are bothered, they’ll almost always say something like this: “People just don’t talk that way.” To which the proper response should be: “Are you sure about that?”

After all, how do we know what ordinary people — unphotographed people, unrecorded people — talked like 80 or 90 years ago? That’s not information we have access to, because we weren’t there. Even if we know people who are very old, we can’t confirm that their speaking style now is identical to what it was when they were young. Everyone’s speech is, to some greater or lesser extent, shaped by their social context. We don’t learn our words from dictionaries, but from other people. Surely everyone notices the way that people pick up words, phrases, intonations, and gestures from friends. Our verbal acquisitiveness slows down as we get older but it never stops — and a lot of humor arises from this, as senior citizens have a tendency to appropriate language inaccurately.

(Among filmmakers, the Coen brothers are specially aware of how all this works. For instance, Maud Lebowski refers to a penis as a “Johnson,” which puzzles the Dude — “Johnson?” — but then later in the movie he’s using the term himself. I could cite several examples from other Coen movies. And among scholars the best writer on this subject is of course Bakhtin.)

Moreover, everyone code-switches to some extent — that is, employs different linguistic resources according to audience and context — and how they talk in any one situation is but a partial indication of “how they really talk.” So, when public figures get secretly recorded, listeners often feel that they’ve received some insight into “what they’re really like,” but that’s not true. We’re just finding out how they behave in one context among many. And public figures, like all of the rest of us, are constantly assessing what kind of language a given situation calls for and adjusting their talk (or writing) accordingly. The idea that there is one linguistic mode which is “authentic” or “natural” to us is a fantasy.

Which also means that the concept of “naturalistic acting” is pretty fuzzy. “Natural” in what context, and in comparison to what? The assumption most people (including Thomas Flight) make when discussing these matters is that, for any given situation across time, there’s a standard “way that people talk” in relation to which some styles of acting are more “theatrical” and others more “natural.” Clark Gable and Claudette Colbert talk to each other in one style, while Adam Driver and Scarlett Johansson talk to each other in a different style, and the latter is more natural than the former — on the assumption that unphotographed and unrecorded couples, in privacy, spoke pretty much the same way in 1934 as they do in 2019.

But we don’t know that, do we?

What if the conventions of private speech between two lovers were more formal then than they are now — or anyway would strike us as more formal? And what if the dominant style of acting in 2019 isn’t quite as close to private speech as we assume? It could be that

Gable/Colbert : 1934 private speech :: Driver/ScarJo : 2019 private speech

We just don’t know for sure, and maybe (probably) can’t know.

I’ve had a version of this post in my drafts folder for some time, though it didn’t mention Thomas Flight, because he hadn’t made the relevant video then. One of the writers Flight quotes in his video is The Method: How the Twentieth Century Learned to Act, by Isaac Butler, and what originally prompted this post was Simon Callow’s review of that book. In it he writes,

The notion that there is some sort of immutable gold standard for truthful acting is deeply unreliable: cometh the hour, cometh the actor. When David Garrick, nimble and quick-witted, first leaped onto the scene with his dazzling realism and lightning changes of mood, the portly and impressively slow-moving James Quin, hitherto the darling of the pit, was heard to remark, “If the young fellow was right, he, and the rest of the players, had all been wrong.”

Garrick’s quicksilver transformations, so expressive of the Age of Enlightenment, were in turn supplanted by Edmund Kean’s dark and dangerous Romantic intensity. Each was initially admired for being more real than his predecessors; actors are never admired for being unnatural. In 1935 Laurence Olivier’s performances in Romeo and Juliet (he alternated the parts of Romeo and Mercutio) were regarded as ultrarealist; ten years later, in his Shakespeare films, it is clear that he was a somewhat stylized actor; on stage twenty years after that he was dismissed by many as monstrously mannered. His acting had not changed; the temper and taste of the times had. The shock of the new has a built-in decay, and it is in the nature of pioneers to believe that they have finally reached the promised land, the end of the rainbow.

Actors are never admired for being unnatural.” Every development in acting style is praised for drawing closer to “real life,” to “the way people really talk.” But maybe styles of acting change because styles of being-in-the-world have already changed. Maybe we change first — we, “those wonderful people out there in the dark,” as Norma Desmond so memorably calls us — and the actors obediently follow our lead.

Guadalcanal: 6

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Around the rim of the shield Hephaestus made for Achilles is the Ocean River, the great water that (Homer believed) rings our world — Middle-earth, it’s sometimes called: the place where we live and, often enough, fight and kill and die. And, as I have noted, Guadalcanal Island is ringed by that very ocean. Guadalcanal is thus a kind of microcosm, but one in which the agonistic character of life, the struggle that reveals who we are, is accelerated and intensified. 

Hephaestus’s ocean is a kind of frame, and these stories of Guadalcanal I’ve been exploring are all necessarily framed by the passage across the waters to and from the place of struggle. But what Terrence Malick does in his film The Thin Red Line is add another layer of framing. His version of Guadalcanal does not begin with the crossing of the liminal sea, but rather with two additional contexts. 

The first shot of the film shows a crocodile slipping into water; the last shot of the film shows a small young leafy palm standing, somewhat unexpectedly, in shallow water on a beach.

That first shot is followed by a scene in which we see Jim Caviezel’s Private Witt enjoying the company of a seaside Melanesian community. (We later learn that he’s not taking a vacation, he’s gone AWOL.) Then we shift to the transport ship taking the soldiers to Guadalcanal. 

That last shot is accompanied by a sound: the sound of a Melanesian a cappella choir singing one of the songs we heard them singing in that early scene. This is immediately after we see a transport ship removing the soldiers from Guadalcanal. 

So The Thin Red Line gives us four … let’s call them existential layers

A key question for any one soldier — well, actually, any one human being — is: How many of these layers do you perceive? How much of what is is perceptually and epistemologically available to you? 

There’s something fundamentally disorienting about Malick’s movie. On the one hand, as I noted in an earlier post, the soldier who confronts another soldier in battle, in the agon, is confronting himself. And this is existentially harrowing. 

But notice that Private Witt has no interest in the agon. After he goes AWOL among the Melanesian islanders and is forcibly returned to his unit, Sergeant Welsh removes him from battle duty and makes him a stretcher-bearer. Later, he pleads to be returned to battle, not because he wants to fight, but simply because C-for-Charlie Company is, he says, “my people.” We see him tending to the sick and then, at the end, drawing Japanese soldiers away from the other members of his company — and by so doing sacrificing his life. He lifts his weapon in that last moment, but not to fire — rather, to draw fire from the soldiers who surround him. 

Private Witt undergoes his own agon, but it is not that of the warrior. Before that final confrontation, he has already faced himself — not as Hector faces Achilles but in a very different way. He had received a kind of revelation, and he is capable of receiving it, I think, just because, rather than immersing himself wholly in the war, he has already attended to those existential layers that his fellow soldiers never notice.

About two-thirds of the way into the movie, when C-for-Charlie company has just ventured well inland to destroy a small contingent of Japanese soldiers, some of them reflect on what they have done. Corporal Fife (Adrien Brody) remembers a conversation in which another soldier told him that dead people were just like dead dogs. And then we see Witt staring intently at something. After a few seconds we are allowed to see what he sees: the half-buried face of a dead Japanese soldier. 

And then the soldier (who is not a dead dog) speaks to him — speaks to the one person in this whole company who has been formed and equipped in such a way that he can hear. The Japanese soldier says: 

Are you righteous? Kind? Does your confidence lie in this? Are you loved by all? Know that I was, too. Do you imagine your suffering will be any less because you loved goodness … truth? 

And it is this revelation, I think, that enables Witt to do the great work of self-sacrifice that forms the climax of this film. 

Guadalcanal: 5

If, as I said in my previous post, to confront another soldier in war is to confront yourself, then … isn’t that other soldier … you? Yes. Necessarily. 

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It is this necessity that produces a constant hum of meditation in Malick’s The Thin Red Line: “Maybe all men got one big soul,” thinks one of the soldiers.

Many of the voiceovers in this movie are clearly identified soliloquies: Nick Nolte’s Col. Tall, for instance, or Elias Koteas’s Captain Staros. But three characters in this movie — Private Witt (Jim Caviezel), Private Bell (Ben Chaplin), and Private Train (John Dee Smith) — have distinct Southern accents, and it’s not always easy to tell their voices apart. And I think that is intentional. That is, these thoughts are not supposed to be identifiable with one soldier. They are the thoughts of all the soldiers. (I suspect it matters that all of these speakers are privates, the lowest rank — the ones not differentiated from their neighbors by holding command.)

Sometimes their voices are identifiable. It is Private Witt, the central character in the film, who speculates that all of us share a soul — what Emerson called the “Over-Soul”: 

The Supreme Critic on the errors of the past and the present, and the only prophet of that which must be, is that great nature in which we rest, as the earth lies in the soft arms of the atmosphere; that Unity, that Over-soul, within which every man’s particular being is contained and made one with all other; that common heart, of which all sincere conversation is the worship, to which all right action is submission; that overpowering reality which confutes our tricks and talents, and constrains every one to pass for what he is, and to speak from his character, and not from his tongue, and which evermore tends to pass into our thought and hand, and become wisdom, and virtue, and power, and beauty. We live in succession, in division, in parts, in particles. Meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related; the eternal ONE. And this deep power in which we exist, and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are the shining parts, is the soul. 

And it is Private Bell who muses, “Who lit this flame in us? No war can put it out.” In us. The flame of humanity, “the universal beauty, to which every part and particle is equally related.”

But I believe, as some of the more attentive viewers of this film have argued, that the character we hear from most often, in voiceover, is Private Train, whom we see at any length only twice: Once as the soldiers are approaching the island, confessing his fear, and once as they are leaving the island, saying that he has had a lifetime of experience already and has earned some peace. Surely in these points as in others he speaks for his colleagues. One big experience for C-for-Charlie Company; one big soul. 

(Private Train also has a tattoo on his upper arm, which reads: 1 JOHN 4:4. For those of you keeping score at home, that verse reads: “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” We may return to this.) 

But the Over-Soul is bigger than what can be held on an American troop ship. One of those American soldiers says to a Japanese soldier — see the image at the top of this post — “Where you’re going you’re not coming back from.” And it’s true. But it’s equally true of the man who speaks those words. What you say about your enemy you say about yourself, whether you know it or not.

When I hear that sentence I think of a poem by Horace. David Ferry’s translation follows.  


Aequam memento (Odes II.3) 

When things are bad, be steady in your mind;
Dellius, do not be
Too unrestrainedly joyful in good fortune.
You are going to die.

It does not matter at all whether you spend
Your days and nights in sorrow,
Or on the other hand, in holiday pleasure,
Drinking Falernian wine

Of an excellent vintage year, on the river bank.
Why is it, do you suppose,
That the dark branches of those tall pines and those
Poplars’ silvery leafy

Branches love to join, coming together,
Creating a welcoming shade?
Have you not noticed how in the quiet river
The current shows signs of hurry,

Urging itself to go forward, going somewhere,
Making its purposeful way?
By all means tell your servants to bring you wine,
Perfumes, and the utterly lovely

Too briefly blossoming flowers of the villa garden;
Yes, of course, while youth,
And circumstance, and the black threads of the Sisters
Suffer this to be so.

You are going to have to yield those upland pastures,
The ones you bought just lately;
You are going to yield the town house, and the villa,
The country place whose margin

The Tiber washes as it moves along.
Heirs will possess all that
Which you have gathered. It does not matter at all
If you are rich, with kings

Forefathers of your pride; no matter; or poor,
Fatherless under the sky.
You will be sacrificed to Orcus without pity.
All of us together

Are being gathered; the lot of each of us
Is in the shaking urn
With all the other lots, and like the others
Sooner or later our lot

Will fall out from the urn; and so we are chosen to take
Our place in that dark boat,
In that dark boat, that bears us all away
From here to where no one comes back from ever.

Army.mil 2007 03 26 111222.

The story of the Nisei linguists — who served in the Second World War as translators, interpreters, and intelligence officers, while their parents were imprisoned in internment camps — is a remarkable one. James C. McNaughton’s book about them is available as a PDF here.

Guadalcanal: 4

As I noted in my previous post, the peculiar nature of the Guadalcanal campaign creates a kind of narrative frame — the arrival by sea, the fighting, the departure by sea — that any account of the campaign is bound by. This traversing of emptiness surrounding a tragic agon

I think it was Jakob Burckhardt, in his famous book The Greeks and Greek Civilization, who first identified the agon — the contest or competition — as “the paramount feature of life” in ancient Greek civilization. 

Thus after the decline of heroic kingship all higher life among the Greeks, active as well as spiritual, took on the character of the agon. Here excellence (arete) and natural superiority were displayed, and victory in the agon, that is noble victory without enmity, appears to have been the ancient expression of the peaceful victory of an individual. Many different aspects of life came to bear the marks of this form of competitiveness. We see it in the conversations and round-songs of the guests in the symposium, in philosophy and legal procedure, down to cock- and quail-fighting or the gargantuan feats of eating. In Aristophanes’ Knights, the behaviour of the Paphlagonian and the sausage seller still retains the exact form of an agon, and the same is true in Frogs of the contest between Aeschylus and Euripides in Hades, with its ceremonial preliminaries. The way that life on all levels was influenced by the agon and by gymnastics is most clearly illustrated by Herodotus’ account of the wooing of Agariste (VI.126). Cleisthenes of Sicyon announced at the Olympic games, where he had just won the victory in the four-horse chariot race, that he invited applicants for his daughter’s hand. The wooing, itself an agon, is a kind of mirror image of the mythical wooing of Hippodamia, daughter of Oenomaus. Thirteen suitors came forward, all personally outstanding and of high birth; two were from southern Italy, one Epidamnian, one Aetolian, one Argive, two Arcadians, one from Elis, two Athenians and one each from Euboea, Thessaly and Molossus [in Epirus). Cleisthenes had a stadium and a palaestra prepared for them, kept them with him for a year and tested their courage, temperament, upbringing and character; he accompanied the suitors to the gymnasium and observed their behaviour at feasts. 

(This book, assembled from Burckhardt’s lectures, was published after his death in 1897 and against his will. The early modern period was his area of specialization, and he did not think himself qualified to publish a book on the Ancient Greek world. But the idea got around, to Burckhardt’s annoyance, thanks to a former colleague: “The mistaken belief that I was to publish a history of Greek culture derives from a work of the unfortunate Professor Nietzsche, who now lives in a lunatic asylum. He mistook a lecture course that I used often to give for a book.”) 

The agon is a kind of domestication and confinement of the battle encounter, of the confrontation of people who are determined to kill one another. The ancestor of the agon, and in a way its heart and soul, is the confrontation of Hector and Achilles in the 22nd book of the Iliad. Perhaps the most important thing to be said about the agon as depicted by Homer that it is only secondarily a competition with your enemy, with the Other; it is primarily a contest with yourself

Homer makes this abundantly clear through one distinctive element of the encounter between Hector and Achilles. Recall that Achilles has returned because of his grief and guilt at allowing his dearest friend Patroclus to enter the battle wearing his armor. Hector has taken that armor from the dead body of Patroclus and is now wearing it. Meanwhile, Achilles has had new armor made for him by Hephaestus, including a great shield. In my introduction to Auden’s book The Shield of Achilles I describe what Hephaestus has made: 

In Homer’s poem, the shield is complexly figured, but at the heart of its depiction is a simple contrast. First, there is a world of peace, in which the arts (both the artes mechanicae and the artes liberales) may be cultivated: dancers and acrobats and musicians appear there, well-cared-for fields of crops, vineyards full of ripe grapes, and herds of animals domesticated for human use. Evil things happen in this world: two lions kill a bull; a man has killed another man. But herdsmen watch over their cattle to limit the ravages of wild beasts; and in the city of peace judges determine a penalty for murder, a penalty that the angry family of the slain man agree to. Such agreements are what make a city peaceful. But none of these arts and agreements obtain in the second city, the city of war; there, all is sacrificed to the cultivation of a single “art”: that of killing. 

All through the Iliad Hector is depicted as a reluctant warrior. In Book VI he tells his beloved wife Andromache that he has learned to fight in the front ranks of the Trojans — he does it because he must, to protect the city he loves; but fighting does not come naturally to him, as it does to Achilles, who doesn’t know what to do with himself when he’s not fighting.

So when these two men met on the field of battle, what do they see? Hector sees the world he loves, the world of peace and art and hot baths, with war only an interruption of that better human story; and Achilles sees his own armor, the armor of the ultimate warrior. Each confronts himself, and this is the essential character of the agon

In Malick’s The Thin Red Line, this is what battle does to the men: it forces each of them to confront himself. Again and again that confrontation is revelatory.  

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1998 The Thin Red Line 07.

The Thin Red Line 115.

Barath Raghavan and Bruce Schneier:

The [CrowdStrike] catastrophe is yet another reminder of how brittle global internet infrastructure is. […] This brittleness is a result of market incentives. In enterprise computing — as opposed to personal computing — a company that provides computing infrastructure to enterprise networks is incentivized to be as integral as possible, to have as deep access into their customers’ networks as possible, and to run as leanly as possible.

Redundancies are unprofitable. Being slow and careful is unprofitable. Being less embedded in and less essential and having less access to the customers’ networks and machines is unprofitable — at least in the short term, by which these companies are measured. This is true for companies like CrowdStrike. It’s also true for CrowdStrike’s customers, who also didn’t have resilience, redundancy, or backup systems in place for failures such as this because they are also an expense that affects short-term profitability. 

A reminder that presentism is perhaps an even bigger threat to our economic infrastructure than it is to our common culture. 

Guadalcanal: 3

The above is a drawing by Howard Brodie, an artist James Jones much admired. 

The distinctive way the Allied commanders organized the campaign for Guadalcanal, coupled with certain features intrinsic to island warfare, shaped the structure of Jones’s The Thin Red Line. Here’s how the novel begins:

The two transports had sneaked up from the south in the first graying flush of dawn, their cumbersome mass cutting smoothly through the water whose still greater mass bore them silently, themselves as gray as the dawn which camouflaged them. Now, in the fresh early morning of a lovely tropic day they lay quietly at anchor in the channel, nearer to the one island than to the other which was only a cloud on the horizon. To their crews, this was a routine mission and one they knew well: that of delivering fresh reinforcement troops. But to the men who comprised the cargo of infantry this trip was neither routine nor known and was composed of a mixture of dense anxiety and tense excitement. 

In this respect the story of these soldiers resembles the Normandy invasion: it begins with a sea crossing. You must get on a ship and traverse the ocean to get to the place where you will fight. 

But the attackers on D-Day in Normandy didn’t finish their war that way, not collectively anyway. Of course, some of them returned the way they came; but many others pushed deeper and deeper into Europe, and when they were done, made their way back home by airplane, or in transport ships with highly miscellaneous passengers. 

What’s distinctive about The Thin Red Line is that C-for-Charlie Company travels to the island on a ship and then step onto the beach from landing craft — and then when it is relieved it returns in precisely the way it came. (“Ahead of them the LCIs waited to take them aboard, and slowly they began to file into them to be taken out to climb the cargo nets up into the big ships.”) It’s like entering and leaving a gladiatorial arena, except that there are these long sea journeys, crossings of empty liminal space, a space that radically separates what happens on the island from everything else in life, before and after. It’s more like Purgatory, then, than an arena — except for those who die. For them, I suppose, it’s Hell. 

That some of them die while others survive means that C-for-Charlie Company is not precisely the same on its arrival and its departure. But the way Jones tells his story, the deaths are not presented as the deaths of individual whole persons but rather as the loss of appendages. Jones repeatedly speaks of the Company as a single entity: “But before that happened the whole of C-for-Charlie had gotten blind, crazy drunk in a wild mass bacchanalian orgy which lasted twenty-eight hours and used up all the available whiskey….” “Meanwhile back at the bivouac C-for-Charlie was still trying desperately to solve its liquor shortage.” When the Company comes across a dead soldier: “D Company had found him while pursuing the Japanese patrol and had placed him on the ledge behind C-for-Charlie for safekeeping at a time when C-for-Charlie was too engrossed in its firing to notice….” When stretcher-bearers take the dead man away: “C-for-Charlie had watched all this action wide-eyed and with sheepish faces.” One entity that happens to have many faces. 

All of this is deeply relevant to the film Terrence Malick would make from James Jones’s novel. 

Guadalcanal: 2

How vividly did the Guadalcanal campaign impress itself on the American imagination? Well, this movie was released around nine months after the last Japanese soldiers were driven from the island.

But all the media were moving at fast pace in those days. In propaganda, as in so many other things — internment of undesirables, terror-bombing of civilians —, the Nazis established the standard that their enemies emulated. The Wehrmacht invaded Poland on 1 September 1939 and by November the official documentary film, Sieg in Polen, was being shown in New York City, where it was seen by, among many others, W. H. Auden and Thomas Merton. (This was the subject of one of my first scholarly articles.) Likewise, in June of 1942 John Ford carried a camera with him to record what would become known as the Battle of Midway, and the edited footage appeared as a short film in September, with a score by Alfred Newman and narration by Henry Fonda.

And when the Guadalcanal campaign began shortly afterward, a young journalist for Life magazine named John Hersey accompanied the American troops, as did Richard Tregaskis, a reporter for the International News Service. Both of them sent dispatches from the front which were published immediately, and then quickly turned them into books: Hersey’s Into the Valley and Tregaskis’s Guadalcanal Diary were both published on the first day of 1943. The latter was, in a vague sort of way, the basis for the movie. 

Tregaskis’s book — and this is a point to which I will return in later installments of this series — is bookended, as any account of an island battle is likely to be, by sea journeys: an arrival and a departure. Landing craft deliver soldiers to the island; the soldiers enter the hell of battle; eventually those who survive, relieved by new soldiers, return to the landing craft and are conveyed to a place of rest. (The First Marine Division, who had begun the invasion in August, were relieved in early December and taken to Melbourne, where they were greeted, quite properly, as great heroes.) There’s something intrinsically ritualistic, almost mythic, about this pattern. 

But there’s also, in the context, something consoling about it.

The movie of Guadalcanal Diary maintains this structure: the first twenty minutes show the Marines on ship headed towards battle, demonstrating camaraderie among regions and races: a very young black soldier has a speaking part! One of the chief characters is a Mexican-American! (One of the few times in his career that Anthony Quinn played his own ethnicity.) They grow slightly more anxious, though, before landing on … an undefended beach. (This is one of the better effects of the movie — the anticlimax of arriving for battle and finding no one to fight.)

Eventually they encounter the enemy first in small numbers — the initial battle set-piece enacts an event Tregaskis made famous, the Goettge patrol — and then in larger numbers, until we approach a final battle, preceded by prayers, confessions of dis-ease, and letters home to families. In that battle one of the leading characters — it had to be Alvarez, didn’t it? — is killed, and then the Marines are relieved. At the end they’re marching towards the ships that will take them away, and the narrator — a version of Tregaskis — is pleased to say that they’ll receive “a well-earned rest, the job superbly done. The Army is coming in to take over. Into their hands we commit the job, with full confidence in their ability to perform it.” 

And that’s the consoling message, for soldiers but perhaps especially for the families of soldiers: the fighting will be tough, but it won’t last too long, and almost everyone will survive. No need to get too anxious. 

When the movie came out, James Agee wrote that it “is unusually serious, simple, and honest, as far as it goes; but it would be a shame and worse if those who made or will see it got the idea that it is a remotely adequate image of the first months on that island.… I think it is to be rather respected, and recommended, but with very qualified enthusiasm.” In that note Agee said that he hoped to write at greater length about the move, but, alas, it appears that he did not. I would very much have enjoyed hearing what his reservations were. Mine, as the above summary suggests, are significant. I thought it clichéd and profoundly unrealistic in every respect; though perhaps in comparison to still-more-jingoistic endeavors it was not. 

(Also: the movie has quite a number of Asian or Asian-American actors playing Japanese soldiers — not one of whom is named. I would give quite a lot to know who those men were, how they were cast, and what they thought about the whole business.) 

Now, back to real life: one of those Army men who relieved the Marines on Guadalcanal was James Jones, and he wrote about his experience in the novel The Thin Red Line (1962). Soon after that book’s publication, Jones wrote an essay for the Saturday Evening Post called “Phony War Films.” He explains how, after his return from the war — he was discharged from the Army in 1944 because of a bad ankle, an experience that he gives to Corporal Fife in The Thin Red Line — he found himself laughing incredulously at war movies. Sometimes he even walked out on them. Then, almost two decades later and in preparation for writing his article, he watched a bunch of more recent films about the war he had fought in. His verdict: 

When I finished, I was not only almost cross-eyed from watching film, near death from explosive sound effects, I was more depressed with the essential adolescence of America (maybe I should say of the race) then I have perhaps ever been. If our war films are indication of our social maturity in an age when we have the capacity of destroying ourselves, there is little hope for us….

Now, why is this? Why, after so much soul-searching by Americans, so many advances in so many other fields during the past twenty years, have war films remained at the same, essentially adolescent level as the war films of 1943?

Jones’s basic answer is that the film studios are giving people what they want. 

By the way, that essay — which as far as I can discover is not available online — is reprinted in the booklet that accompanies the magnificent Criterion Collection edition of Terrence Malick’s film The Thin Red Line. And yes, that’s where this series is headed … but we still have business with James Jones and his novel. 

Guadalcanal: 1

From December of 1941 through the middle of the next year, the Japanese Army and Navy enjoyed an unbroken series of victories that carried them to the doorstep of Australia. The conquest of Australia was indeed their next major endeavor. They planned to begin it by taking Port Moresby, on the southern coast of New Guinea, from which the whole of northern and eastern Australia would be easily reachable.

Their first setback came in early June 1942 at the Battle of Midway, which John Keegan called “the most stunning and decisive blow in the history of naval warfare.” It was that; but the Japanese forces still held all the territory they had conquered in the previous seven months. What Midway did, more than anything else, was to demonstrate with an absolute conclusiveness that Japan was not invincible — indeed was quite vulnerable.

Two steps followed for the Allied forces. (By Allied forces I mean Americans and Australians; the division of labor had left the British to focus on China, India, and Burma.) One was to prevent the taking of Port Moresby; the second was to begin reclaiming territory that had great strategic importance. From the Allied perspective, a key piece of land was Guadalcanal, the largest of the Solomon Islands, east of New Guinea. The Japanese, having occupied the island in May, had immediately begun constructing an airfield from which they would be able to send aircraft to disrupt, or prevent altogether, shipping between the United States and Australia. Since the Japanese already had a major air and sea base at Rabual on New Britain, a functioning airfield on Guadalcanal would establish dominance over a large chunk of the south Pacific.

It was vital, the Allied commanders believed, to drive the Japanese off Guadalcanal, complete the airfield for their own use, and thereby (a) protect shipping lanes and (b) establish a staging ground for an assault on Rabual and New Britain more generally. Guadalcanal was, then, the first island in the island-hopping strategy that would eventually lead the Allied forces to Japan.

When Allied troops landed on Guadalcanal in the early morning of 7 August, the Japanese soldiers and workers at the airfield abandoned it immediately, having been taken wholly by surprise. Indeed, the Japanese command had not expected an Allied counterattack of this size for some time. One of the first consequences of the Allied landing on Guadalcanal was the shifting of Japanese troops from the assault on Port Moresby — where Australian forces had been holding off Japanese forces in terrible conditions and with extraordinary determination — to the Solomons. So Port Moresby was safe, at least for a while.

The Japanese were determined to show the Allies that the re-taking of territory was impossible; the Allies were equally determined to make their first major counter-attack a successful one. The consequences of failure on Guadalcanal were, for both sides, too dire even to contemplate.

In the battle for the island — a battle which did not definitively end until February of 1943 — three points were established that dictated the remainder of the war. First: that the resources, in personnel and equipment, that the Allies could bring to bear on the conflict were unprecedentedly enormous. Second: that, Japanese assumptions to the contrary, American soldiers would fight bravely and indeed relentlessly. Third: that Japanese soldiers would fight to the death — death by the enemy’s hand or by their own or by starvation — rather than be taken prisoner. These were the lessons of Guadalcanal and they were learned with great pain on all sides. The Japanese came to call Guadalcanal “Starvation Island” and “Death Island”; to the Americans, William Manchester says, it was “that fucking island,” and the fighting there “worse than Stalingrad” — though (or therefore) to this day the insignia of the First Marine Division bears the single word “Guadalcanal.”

Something about the War in the Pacific was, and still is, summed up in that one campaign for that one not-obviously-important island. It has resonated in memories and minds through the decades. It seems to have something it wants to tell us about war.


Sources:

victimology

I’ve been meaning for some time to write a brief post about Freddie deBoer’s case for forcing mentally ill people into treatment — or rather, about one element of the story. And then today I see a new post by Freddie on this review of this book by Jonathan Rosen, and that got the wheels turning. 

None of this is within my own area of expertise or experience. I have no authority here. I just want to call attention to one point. Rosen’s book is about his friend Michael Laudor, who in 1998 murdered his fiancée Caroline Costello during a psychotic episode. I have not read the book, but when I heard about it, I think originally from Freddie’s Substack, I immediately remembered a book that made a great impact on me when I read it forty years ago: The Killing of Bonnie Garland, by an eminent psychiatrist named Willard Gaylin. I was reminded of it because of of one small detail linking the two situations: Yale University, which Laudor, Costello, and Rosen all attended in the early 1980s, as did Bonnie Garland and the man who killed her, Richard Herrin, in the mid-1970s. 

Here’s how Gaylin describes the origins of his book: 

Richard Herrin, then twenty-three, had killed his college sweetheart, Bonnie Garland. He had hammered her to death in her sleep in her parents’ home. This was the tragic culmination of a three-year romance. Richard Herrin, a poor Mexican-American boy, had been a junior at Yale University when he met seventeen-year-old freshman Bonnie Garland. Bonnie was a child of affluence. Daughter of Joan and Paul Garland, she had spent much of her childhood in Brazil, where her father was establishing a very successful international law practice. She had attended the fashionable Madeira School and went on to Yale, her father’s alma mater.

Bonnie Garland was an unlikely victim of a killing. But then again, Richard Herrin was an unlikely killer. And the course of events following the killing was strange and unpredictable. Within two months of killing Bonnie, Richard Herrin was not in prison but attending classes at the State University of New York in Albany, working in a religious bookshop there, and being unstintingly supported both emotionally and financially by a Catholic community.

I am not a devotee of crime news; I rarely read it in the papers. But there was something unusually bizarre about this crime and its sequelae. I remembered one brief phrase from the reporting; Richard had been quoted as saying within hours of the killing, “Her head broke open like a watermelon.” Who speaks in those terms? What kind of human being even thinks that way? One might expect a general revulsion, a turning away from the vile and indecent. But many did not turn away. The Catholic community at Yale University, where both Richard and his victim, Bonnie Garland, had been students, mobilized by Ashbel (“A.T.”) T. Wall, a former roommate of Richard’s and a member of an affluent and socially prominent New England family, along with Father Peter Fagan and Sister Ramona Pena, Catholic associate chaplains at Yale, began a crusade of compassion for Richard. The Garlands — her room in their house still soiled with their daughter’s blood and brain tissue — started a counter-crusade. This would eventually include hiring a private eye, appearing on a TV talk show, and interviews in such gossip sheets as the Star and National Enquirer

Gaylin followed the case closely and came to focus on one question: In the aftermath of this killing, why were there so many more tears for Richard Herrin than for the young woman he killed? And this is his answer: 

Our mechanisms of identification and empathy are central to our concepts of what is good and what is right. From the day of the killing, Richard attracted a host of concerned and compassionate defenders. When one person kills another, there is immediate revulsion at the nature of the crime. But in a time so short as to seem indecent to the members of the personal family, the dead person ceases to exist as an identifiable figure. To those individuals in the community of good will and empathy, warmth and compassion, only one of the key actors in the drama remains with whom to commiserate and that is always the criminal. The dead person ceases to be a part of everyday reality, ceases to exist. She is only a figure in a historic event. We inevitably turn away from the past, toward the ongoing reality. And the ongoing reality is the criminal; trapped, anxious, now helpless, isolated, often badgered and bewildered. 

Gaylin attended Richard Herrin’s trial and noticed that the prosecuting attorneys did nothing to remind the jury of the former existence of Bonnie Garland. They did not even introduce a photograph of her. Meanwhile, the defense suggested that Bonnie — who had dated Richard for the better part of three years but had grown less interested in him — had not been sufficiently attentive to his emotional needs, had not really understood how difficult life was for him, a kid from the barrio, at Yale. Richard’s attorney did not accuse her of anything; as Gaylin notes, “the slight suggestion of her complicity and insensitivity was sufficient.” But gradually the defense was able to shift the jury’s attention in such a way as to suggest that she was really the one on trial. “She was diminished, and, in suggesting that she was somewhat responsible for her own fate, made an accomplice to her own killing. She was on trial, and was given no voice, no presence. No real attempt was made by the prosecution to bring her to life.” 

So the jury’s sympathies, like those of the Catholic community at Yale, shifted towards Richard. Later, after the trial, the villains in the story become Bonnie’s parents, rich white people who in their arrogance and entitlement wouldn’t forgive the troubled boy from the barrio

François Truffaut was the first person to note that the key scene in Psycho comes when Norman Bates cleans up the shower where Marion Crane has been murdered. For 45 minutes we, the audience, have been learning to sympathize with this imperfect young woman, obviously the protagonist of the story, and now she’s dead. What do we do? Truffaut says that we transfer our sympathies to Norman Bates, and the lengthy clean-up scene — which also involves the disposal of her body, which we never see again — gives us the chance to do that. 

But we don’t know that Norman Bates is Marion’s murderer. Wouldn’t things be different if we did know that he’s a killer? Gaylin’s argument is: Not necessarily. Not if the victim is dead and gone, absent, invisible. In the absence of the victim, Gaylin says, the murderer “usurps the compassion that is justly his victim’s due. He will steal his victim’s moral constituency along with her life.” The living sympathize with the living, not with the dead. And — this is in some ways Gaylin’s key concern — his own profession, psychiatry, does more than any other force in American life to facilitate the transfer of compassion from the murdered to the murderer. 

All this says nothing about the case of Michael Laudor and Caroline Costello — I know little about that and, again, haven’t read Rosen’s book. But I was greatly taken, all those years ago, with Gaylin’s explanation of how we transfer our sympathies from the dead to the living, from any absent victim to any present offender — whom, thanks to the mechanical workings of our criminal-justice and mental-health systems, we can easily perceive as “the real victim here.” It’s worth noting, perhaps, that when I first posted this reflection I read through it and noticed that the first sentence of this paragraph referred to “the case of Michael Laudor” — I had left out the name of the woman he murdered. 

the rise of detective fiction

In The Long Week-End, their entertaining, sardonic, and often insightful social history of England between the two world wars, Robert Graves and Alan Hodge assert that in the years immediately following the Great War, “Detective-novel writing was not yet an industry; Sherlock Holmes stood alone.” (That comment, like this post, refers only to the British situation; the American situation was quite different.) 

This is perhaps a bit of an exaggeration. Historians like Graves and Hodge tend to ignore the Sexton Blake stories, presumably on the grounds that they were mass-produced, by multiple authors who worked from simplistic templates, and were aimed primarily at younger audiences. But they were extraordinarily popular and it seems that almost everyone read at least some of them. (When Dorothy L. Sayers was ill at school — the Godolphin School in Salisbury — she wrote to her parents to ask them to send her some Sexton Blakes.) And then, on what one presumes G&H would have thought a higher level of literary ambition, there were the Father Brown stories — but Chesterton, having written a pile of them between 1910 and 1914, did not write another until 1923.

Meanwhile, the Sherlock Holmes wagon continued to roll, though with a pause (as many things paused) in the war years, during which Conan Doyle published only one Holmes story, “His Last Bow,” which was an exercise in patriotism and, moreover, a spy story rather than a tale of detection. But Conan Doyle would, with great reluctance and annoyance, resume Dr. Watson’s accounts of Holmes’s adventures in 1921.

Two other data points should be introduced here. First, the publication in 1913 of what would become one of the most influential novels of detection ever written, E. C. Bentley’s Trent’s Last Case. And second, the 1910 trial and conviction of Dr. Crippen, which renewed interest in what we now call True Crime.

If you look at these matters from the perspective of the year 1914, here’s what I think you see:

  • the Sexton Blake stories rolling ever onward, but according to a fixed formula; 
  • the Holmes stories continuing but more slowly, and at a far lower standard than Conan Doyle had established in the 1880s and 1890s; 
  • an interesting experiment in a type of detective radically different than Holmes (Father Brown), which appeared to be complete; 
  • another interesting experiment, this one a playful questioning of the plot conventions of the tale of detection (Trent’s Last Case); 
  • a renewal of interest in True Crime. 

So the future of tales of detection did not appear to be bright, and there was no reason to think that it would become a central genre of fiction.

Then the War came, and such topics were placed, not on the back burner but off the stove altogether. It was difficult, or embarrassing, or just plain shameful to think about a domestic murder or a crime of passion or a killing for money when the greatest slaughter in the history of humanity was ongoing. One could easily imagine that period marking the end of the detective story as a popular genre of fiction. 

When the War ended, though, it became possible and indeed desirable to think about such matters again. It was presumably a kind of relief to be able, once more, to consider malice and death on a human scale — death as a tragedy and a misery but not an unimaginably vast horror. So Conan Doyle resumed his Holmes stories with “The Adventure of the Mazarin Stone” in 1921, and Chesterton his tales of Father Brown with (I think) “The Resurrection of Father Brown” in 1923. But even more to the point:

  • Agatha Christie published her first mystery novel, The Mysterious Affair at Styles, in 1920;
  • Freeman Wills Crofts published his first, and by far most influential, mystery novel, The Cask, also in 1920;
  • Dorothy L. Sayers wrote her first detective novel, Whose Body?, in 1921, though it was not published until 1923;
  • The Thompson-Bywaters trial was held in 1922, and after the execution of the convicted murderers in January of 1923, their story became a matter of extravagant public fascination for a very long time.

And so we were off to the races. The Golden Age of detective fiction — influenced at least as much by True Crime as by previous stories and novels — had begun. And I cannot help thinking that it was shaped, then and later, by the great shadow of Death hanging over Europe in the aftermath of the Great War. 

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Hume’s characters

In the Oxford English Dictionary, definition II.12.a. of “character” is: “A description, delineation, or detailed report of a person’s qualities. Now chiefly historical.” As an example, one R. Lucas wrote: “He undertook to write characters of Pitt and Bonaparte.” The originator of this practice — in some formal sense; surely people have been doing it as long as there have been people — seems to have been Theophrastus. He certainly gives us the term. 

“A character,” in this sense, is what we might call a “character sketch” — a brief summary of a person’s essential nature or … well, character. (There’s not, it occurs to me, a close synonym.) One of the most fascinating features of Hume’s History of England is his “characters,” that is, his summative accounts of the key figures in his narrative, most of them monarchs. Sometimes Hume can do this briefly, and when he is brief he is often fierce, as in this “character” of Richard III

The historians who favour Richard (for even this tyrant has met with partisans among the later writers) maintain, that he was well qualified for government, had he legally obtained it; and that he committed no crimes but such as were necessary to procure him possession of the crown: But this is a poor apology, when it is confessed, that he was ready to commit the most horrid crimes, which appeared necessary for that purpose; and it is certain, that all his courage and capacity, qualities in which he really seems not to have been deficient, would never have made compensation to the people for the danger of the precedent, and for the contagious example of vice and murder, exalted upon the throne. 

That’s Richard, done and dusted. But other figures are more complicated. One of the most notable in this regard is his summary judgment of Henry VIII

It is difficult to give a just summary of this prince’s qualities: He was so different from himself in different parts of his reign, that, as is well remarked by lord Herbert, his history is his best character and description. The absolute, uncontrolled authority which he maintained at home, and the regard which he acquired among foreign nations, are circumstances, which entitle him, in some degree, to the appellation of a great prince; while his tyranny and barbarity exclude him from the character of a good one. He possessed, indeed, great vigour of mind, which qualified him for exercising dominion over men; courage, intrepidity, vigilance, inflexibility: And though these qualities lay not always under the guidance of a regular and solid judgment, they were accompanied with good parts, and an extensive capacity; and every one dreaded a contest with a man, who was known never to yield or to forgive, and who, in every controversy, was determined, either to ruin himself or his antagonist. A catalogue of his vices would comprehend many of the worst qualities incident to human nature: Violence, cruelty, profusion, rapacity, injustice, obstinacy, arrogance, bigotry, presumption, caprice: But neither was he subject to all these vices in the most extreme degree, nor was he, at intervals altogether destitute of virtues: He was sincere, open, gallant, liberal, and capable at least of a temporary friendship and attachment. In this respect he was unfortunate, that the incidents of his reign served to display his faults in their full light: The treatment, which he met with from the court of Rome, provoked him to violence; the danger of a revolt from his superstitious subjects, seemed to require the most extreme severity. But it must, at the same time, be acknowledged, that his situation tended to throw an additional lustre on what was great and magnanimous in his character: The emulation between the emperor and the French king rendered his alliance, notwithstanding his impolitic conduct, of great importance in Europe: The extensive powers of his prerogative, and the submissive, not to say slavish, disposition of his parliaments, made it the more easy for him to assume and maintain that entire dominion, by which his reign is so much distinguished in the English history. 

One of the most Humean elements of this account — and one of the wisest — is his insistence that circumstances conspire to reveal certain aspects of a person’s character, with the implication that in different circumstances the person’s career could have been very different. And since circumstances are always subject to change — “Events, my dear boy, events” — one cannot safely write a person’s character until he or she is dead. 

Among those circumstances is, of course, the very fact of kingship itself. James II, for instance, is someone who could have been admirable if he had not been king: “He had many of those qualities, which form a good citizen: Even some of those, which, had they not been swallowed up in bigotry and arbitrary principles, serve to compose a good sovereign.” (By “bigotry and arbitrary principles,” Hume means, of course, James’s Catholicism.) And: 

In domestic life, his conduct was irreproachable, and is entitled to our approbation. Severe, but open in his enmities, steady in his counsels, diligent in his schemes, brave in his enterprises, faithful, sincere, and honourable in his dealings with all men: Such was the character with which the Duke of York mounted the throne of England. In that high station, his frugality of public money was remarkable, his industry exemplary, his application to naval affairs successful, his encouragement of trade judicious, his jealousy of national honour laudable: What then was wanting to make him an excellent sovereign? A due regard and affection to the religion and constitution of his country. Had he been possessed of this essential quality, even his middling talents, aided by so many virtues, would have rendered his reign honourable and happy. When it was wanting, every excellency, which he possessed, became dangerous and pernicious to his kingdoms. 

If he had remained Duke of York, his vices or shortcomings would have been regrettable but not especially consequential; but when he became King, they ended the dynasty of the Stuarts. I find myself remembering, in this context, a comment Northrop Frye makes in his discussion of tragedy in Anatomy of Criticism

Aristotle’s hamartia or “flaw,” therefore, is not necessarily wrongdoing, much less moral weakness: it may be simply a matter of being a strong character in an exposed position, like Cordelia. The exposed position is usually the place of leadership, in which a character is exceptional and isolated at the same time, giving us that curious blend of the inevitable and the incongruous which is peculiar to tragedy. 

“Inevitable” because of the circumstance, the position; “incongruous” because one can easily imagine circumstances in which that particular person had been not cursed but blessed, not ruined but flourishing. Hume is exceptionally attentive to this irony of human life. 

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