Aetat. 35, a Tavern near Goodman’s Fields

After observing a play, Samuel Johnson was spending some time with two of the actors in a tavern and remarked that players had “a kind of rant, which which they run on, without any regard either to accent or emphasis.” In the ensuing debate Johnson challenged them to repeat the ninth commandment with proper emphasis and to his delight, both failed.

Dr. Taylor, another chap present, reported it to Boswell who did not agree that Johnson can have argued that the emphasis should be on not and false witnesses because he puts in a footnote that the emphasis should be on shall and not and false witnesses should only be distinctly enunciated.

Johnson apparently was able to convince these actors upon reasoning they must have found sound that there was an absolutely proper way to say the ninth commandment, and by implication anything. I heartily wish more of that conversation had survived.

Consolation

Strange fruit from the decaying tree of our civilization. I’ve been reading the New Criterion on the absolute and certain demise of the USA. Here is a talking head with much that makes sense, much to make one reflect, and so good I watched the whole thing in full screen.

Scruton on Consolation, Beauty, Religion (a lot), with interesting bits like the mug without a handle, playing the organ in church though he doesn’t believe in God but believes the feeling of it is crucial, etc. Only the days in which we live could bring us this, and it is curious.

Fragment of a Travel Narrative Which Didn’t Need To Be Included

When you travel, you have to listen to what the driver wants to hear, and if you’re not on a bus with TV screens and a movie (they put on Fireproof, of all things, in one bus we took—award for most cliches included in any movie ever) you are probably going to listen to vallenatos. I am not fond of vallenatos or the other squeaky, whiny, tediously repetitive and unimaginative local music with absolutely no held, long notes. I come back and have to listen to Brahms, or one of the Bach cantatas meditating on death after traveling anywhere in Colombia—just to regain a sense of perspective. But there is something about the culture of the egregious and tasteless bus drivers, the smarmy hawkers of buses and the frenetic conductors, something about the incorrigible terminals and the harvesting of passengers along the road wherever they crop up, something about the people crowding in with mountainous bundles that corresponds to vallenatos and makes the whole thing fit. (It is strange that something so reliable and dependable as the long-distance bus network should have such a devious feel about it, but it does. The sociology of Colombian bus stations would be an interesting one to read.) For all that I’d never listen to a vallenato again in my life again if I had the option, I find myself whistling them when I think about going anywhere, when I’m waiting for a bus in the mad crowds trying to get out of Bogota.

We had an almost empty semi-bus on the way back from Tunja, and the music was not on. One can tell that a voyage was successful and satisfying when what comes into one’s head as one watches the green hills of Boyaca passing by is BWV 82, Ich Habe Genug with its oboes.

The Powers of Barfield

In The Rediscovery of Meaning Barfield has an essay called “Poetic Diction and Legal Fiction” which contains (how does one talk about it? One reads Barfield slowly and intently because he is never without an insight of the first magnitude. Barfield is very clear, very readable, very demanding, and when does he fail to leave one with a thought that changes everything? Never) an insight about poetry of the first magnitude, but also includes a train of thought at the end of which he casually observes that educated persons used to study jurisprudence. He is for it, he did it and practiced law for years, but the insight he achieves by his reflection on legal fiction is what makes his casual observation compelling.

I’m no fan of lists of reading. It is perhaps a problem to which no practical solution exists other than for the wise to take a few students and nurture them giving them the right books at the right time, but education is too much conducted along generic, mass produced lines. One of the most compelling things I hear about home schooling is that it helps the kids because they don’t all learn at the same pace. I think there is much in this when one considers how crucial the student’s interest in the subject is. Of course that is not to say one should neglect discipline and push, but that the emphasis is all on content and discipline and not on the stage of development at which an individual is (and stage makes it sound like it proceeds a certain way, which is the problem I have with the word pace above). But it seems that we have proclivities and inclinations, that we have desires and that a skillful teacher who is paying attention to his student will take separate students along different roads. For that reason I’m no fan of generic lists which say these are the books you ought to read to be educated. Along these lines is one of the reasons I mistrust people like E.D. Hirsch and his notion of standardized curricula: it just doesn’t seem that there is an inside understanding with him, that he understands that there is a tyrannizing image polarizing a culture, or an organic unity to it that ought to shape the curriculum as it shapes the interests of the people is shapes. It is like he’s trying to fix things at the wrong end. But that’s what I like about Barfield: his sense of interiority, of the real thing being not superficial, but deep and living and his compelling vision of it. Barfield’s sense of what matters doesn’t leave one thinking he’s working at the wrong end of the problem the way Hirsch does. And when he suggests I should understand something of jurisprudence, I feel like going out and finding a book and then I find myself wishing he had provided me a list.

What is it with Owen Barfield? I read him again on a voyage and I found myself renewed in his captivating ideas, reorganized and put back on course. This that was so strange at first, that always comes with an insight of the most passionate interiority now seems to me a returning, a coming home.

Part the Eighth: The Meaning of Christmas

On Fundamentarlia the snow is sifting down like pigeon’s feathers after the Christmas hawk has swooped down and in midair captured that unsuspecting bird, bidding it to a midwinter feast. There was an old woman who hobbled through Christmas in a coat that can only vaguely be described as salmon in color. She destroyed Christmas actually, or at least was keenly instrumental in the havoc wreaked by Pastor Felonious Assault, youth pastor at Doc’s theme park, and . . . but I better get on with this story.

By this time, Doc had been turned into a cheese, a thing he rather enjoyed, and was not so much involved in the ministry as he was in writing reviews of Mexican restaurants. Pastor Felonious Assault therefore had none of the free rein of former times and rather resented it, but being a resourceful alien, he still had several projects going including the brainwashing center for the conversion of the lost disguised as the oncology ward of the Doc Hospital.

No, the real person in charge in these times was that remarkably repulsive public relations genius Dull Sodder, the fat kid who had pretty much got the whole empire under his thumb and, were it not for his few years, no doubt would have Felonious Assault well in hand also. We return to him with reluctance, as one spooning last week’s tuna noodle casserole onto a plate destined for the microwave in the certain knowledge that there is nothing else to eat and all the fast food restaurants have closed because, say, it is Christmas. Dull Sodder did not, as I have said, have Pastor Fell under his thumbs because as most of us know, aliens can be tricky. Compounding this was the problem that Dull Sodder had a failing: he was not good with old people, and poor Mrs. Whishtablount was not entirely herself due to some unanticipated side effects of the new Plovalis machine in the oncology ward that had been variously tampered with by both Dull Sodder and Pastor Fell for reasons of ministry. And Mrs. Whishtablount, who had seen many pastors come and go before Doc had finally arrived and become indefinite, had wanted to talk to Dull Sodder . . . for reasons of ministry.

She didn’t like his piggy eyes, but she didn’t say that since she was from a politer age, though that had seldom restrained her when the age had been present. She was also going blind, and Dull Sodder was relatively new on staff, so she wasn’t sure if perhaps it wasn’t just her.

“Look, we can’t take down the sleigh because it’s making us a lot of m—that is, it’s really helping people see their need.” He could not help thinking that most decent people of Mrs. Whishtablount’s age were respectably lying in their graves.

“Well,” said Mrs. Whishtablount, raising her cane and shaking it a little, “you could at least put Jesus in it.”

Which idea gripped Dull Sodder with such force it was almost as if he had suddenly developed a conviction. He smiled on Mrs. Whishtablount and poured on the oil. He gave her a Christmas basket full of oranges, gingerbread, prophetic CDs and recordings of the tin-cowbell choir singing poetically meager Christmas carols that gave one the impression of containing doctrine seen through a glass darkly, if at all.

Next day it was done, with baby Jesus smiling happily and waving from the sleigh. By the following Sunday, they had Doc working it into a prophetic conference, and in a board meeting the following month, Pastor Fell had indicated that he had a friend quite willing to appear from outer space in a sleigh or any other conveyance drawn by sheep, reindeer, goats, cats, stag beetles, or porpologulous rhygmachomps providing he was subsequently proclaimed king.

At this point Dull Sodder though sarcastically that most people he knew would be willing to appear in a sleigh drawn by matching porpologulous rhygmachomps of the most tenacious breeds and in the most grossly exaggerated quantities if only they were proclaimed king. Not himself, of course, but many others including probably most of the deacons. A friend of Felonious Assault—Sodder thought, cynically but much more honestly—was bound to be an alien, and that gave decent persons the creeps.

“Who’s this pal of your, Fell?” Doc asked.

“Elvis Presley.”

“A human?” Dull Sodder asked, gaining interest.

“Yeah, the guy who used to sing around here. I think he wants to come back and is just looking for an excuse.”

“I always had a soft spot for Elvis,” Doc said. “Well, I mean, before. Do you think anybody will notice the switch? I mean, I haven’t been saying it was Elvis would return, after all and there’s the light display.”

“But who would object to getting Elvis instead?” Pastor Fell asked. And for once, logic was on his side.

The adjustments were not very hard to make, and so Elvis Presley come back in a sleigh during a Christmas concert that included the largest marimba orchestra ever assembled outside of Guanajuato, Mexico. No porpologulous rhygmachomps were necessary, which Sodder had been anxious to avoid for tax reasons, and though Mrs. Whishtablount found the prancing Chihuahua’s anticlimactic, and complained, everybody was generally pleased to have Elvis back, specially the deacons. He was proclaimed king in Doc’s theme park on a Thursday and there were free rides given on all three major roller coasters: the Beast from the Sea, the False Prophet, and the Three Lying Spirits—all of them state of the art but about to be superceded by next year’s model: to be called The Antichrist.

And it was at this point, in a fit of enthusiasm not uncommon to persons in his line of work, that Pastor Fell yelled: “Death to Santa!”—we think, though he might have said something else. Anyway, the chant that was taken up by the whole congregation of those assembled at the theme park for the festivities. The mood of the crowd turned from fun to ugly like a switch.

Mrs. Whishtablount, who was living in the same retirement center in which Mr. Santa Claus was kept by his own family, turned pale, but did not panic. Always a resourceful woman, she gathered her wits and quietly slipped away to warn Santa.

“Religious people are saying that kind of thing all the time, Mrs. Whishtablount. If I’d ever worried about it, I would never have gotten any work done. I really think you’re just overreacting.”

But Mrs. Whishtablount knew a thing or two about religious people, especially the dangerous crowds that milled around in prophetic theme parks, and she alone realized the danger in which Santa now found himself.

“You’re going to wait till the mob with pitchforks surrounds the Winds of Senescence Retirement Center . . .” she paused because Santa had winced and she was not sure why he’d winced.

Santa had winced because he’d been reading Samuel Pepys and the word ‘mob’ brought him pain.

“My dear woman, do not call them a ‘mob’.”

“What am I supposed to call them, The congregation of the righteous?”

“Heavens, no! But the word ‘mob’ is too painful.”

“What then, Zion’s chosen few? The Lord’s peculiar people?” (It may not indicate anything, but then again it may, and it seems worth observing at this point in the story that Mrs. Whishtablount was decidedly averse to Calvinism, and thought she understood it. That Santa Claus is a supralapsarian nobody, I’m sure, needs to be reminded, but I will point out that from time to time, when he felt he had more energy than usual, Santa liked to engage Mrs. Whishtablount in a debate about these matters.)

“Please Mrs. Whishtablount! Call them the mobile vulgus.”

“Eh?”

Mobile vulgus.”

“That ain’t English.”

“Well, no.”

“Here I’m telling you they’re going to stick your head on a pitchfork and you want me to start talking to you in another language? Where’s the sense in that?”

“Oh dear,” Santa said weakly. And one’s heart goes out to him. He was getting very old and what with the renal troubles, the cholesterol, the dizzy spells, the arthritis and the failing memory—which had been a terrible blow, especially in his line of work—well . . . no wonder he was in a retirement center mostly against his will. And now this.

“Now Mr. Claus, you listen to me,” Mrs. Whishtablount said, and she thrust out her jaw. “I’m going to get you away from that mob, or mobile fungus or whatever it is you want to call them if its the last thing I do.” She had to stop at this point, and wheeze for a little, and she wondered if perhaps it wouldn’t be the last thing she did. Then she started to wonder how she would do it.

“How will you do it?” Santa asked weakly.

The Great Interruption

At first Mrs. Whishtablount thought she would call Unk. But she didn’t have his number, and besides, he was not at that point on the planet earth and had, in fact, ceased to exist independently, having been assimilated into the compound being of the Criten: an intergalactic sleuth and the nemesis of Clamm, not to mention the raven McRune. Besides, Unk had no telephone and hence, no number.

It reminded her, for some reason, of Elvis Presley. “No,” she said, smiling to herself, for she had a wonderful sense of humor. “He had postal troubles. Oh . . . maybe that’s why he couldn’t find the inn at which he’d made reservations!” But when her mind had looped around, she found herself still facing the trouble of rescuing Santa from the fungus. “I got some powder,” she said, peering at the jolly old elf rather dubiously, but he had not been following her train of thought and only stared at her, growing increasingly apprehensive. He tried to look hostile, but it didn’t work because of the unfortunate and deteriorated condition of Mrs. Whishtablount’s eyes.

Fortunately for her and for Santa, the problem was obviated by one of the most extraordinary events in the record of this admittedly extraordinary chronicle: The Invasion of the Hard-boiled Eggs.

The Origins of the DylanThomassist Insurrection

The invasion of the Hard Boiled Eggs, of course, was the result of a confusion. As everybody who has been reading up to this point knows, the notorious lilrabbi had got a feather out of the Transcendental Arrangement. It had belonged—and still did, I suppose—to the Janitor Angelicus: Lumpenproletariat. This janitor, of course, had the task of going into the furthest reaches of the TA in order to provide the Raven with fresh press clippings and to file the former clippings in the exact order in which the Raven had disposed them. It was during one such hair-raising scene of janitorial enterprise that Lumpenproletariat had come into possession of one of the midnight Raven’s feathers, and he had used it as a marker in his copy of the Journal for the Proceedings of the Society for Ulterior Motivation of the University of Golf [JPSUMUG] before he mislaid it. This, of course, had come into the possession of the Little Rabbi, who had used it to mark his place in one of the comic books he routinely devoured. The Little Rabbi, after he had roused the ire of the Hard-boiled Eggs of Alcantarillicon, had flourished the rolled comic book at them in a fit of rash bravado in order to save Pete the yak. At this point the feather had drifted out, paralyzing the superstitious eggs. It was a secret signal, and it meant war.

Long ages had the Raven kept his minions on Alcantarillicon prepared. “On the day you see a single, midnight feather floating upon the mephitic winds of this your training base, then you will know it is time to open the secret box and read the secret message, and understand everything . . . or mostly everything.”

When the feather fell the Hard-boiled Eggs were paralyzed. They watched the starship Pannitokis disappear, their weapon’s grade yo-yos idle in their main functionary appendages. They turned in a great mass and rolled back to their caves in search of the secret box and the secret message. And there they found casus belli: the order to invade the planet earth to prepare for the coming of the Raven. It contained some preposterous charges about human aggression and systematic exploitation of their kind, it said, moreover, that all humans believed them to be stupid. This really irritated them, and they worked themselves into a frenzy.

The second invasion of Doc’s compound caused considerably more damage than the first, but its effects were not everything that had been hoped for. For one thing, the invasion was premature, not having been ordered by the mysterious Raven but rather brought about by the concerted clumsiness of the Janitor Angelicus and the Little Rabbi’s daring, albeit foolish bravado. For another, the invasion spilled out toward the north where the mysterious warehouse in which all of Unk’s chickens for his own egg invasion were keeping. The machinery for injecting ketchup into the eggs had just been installed, and the formation of the Hard-boiled Eggs was such that they were all neatly treated. The neutralizing effects of ketchup are generally well known, but are not known to be sufficient to stop a determined and Hard-boiled Egg on the warpath. Mysteriously, it worked.

The upshot was that the warehouse was broken open and Unk’s ingenious plan to eradicate the SA devices during the Easter egg hunt was derailed, the Hard-boiled Eggs were pacified and wandered away into Canada where they were soon consumed, Doc’s, Sodders and even Pastor Fell’s plans were set back considerably, and the chickens, who had unfortunately suffered from the effects of the nearby Plovalis machine, wandered through a crack in the earth into the old Communist tunnels of Romania and began to organize themselves.

Mrs. Whishtablount, meanwhile, absconded with Santa to a retirement center in the Adriatic, from which she began, by epistolary means, to lobby the government to ban the celebration of Christmasin the interests of public safety. She was more successful at this endeavor than she had ever been at anything in her life; it worked, and she immediately ran for office and did so successfully. Unfortunately for her, she died the day before taking office, but she died in peace and very pleased, with a full set of plans to restructure the administration of retirement homes and a prototype for a non-human bill of rights for persons such as Santa, the Draculas, and several presuppositionalist thinkers.

Santa was greatly relieved at the death of his protector. Indeed, he started to feel very good after that and can be said to have rejuvenated.

“Nellie,” he told his nurse. “I feel like a million bucks.” Yes, he even went so far as to begin using slang and swearing occasionally.

Not being a human, it is medically possible for this to have happened to him—the rejuvenation—though there are various opinions. Nevertheless he waxed stronger and pinker of complexion, his beard flourished, white, curling and foaming like a cataract upon his bosom, his moustache stained with nicotine. He got new boots, a new broad belt with a bit more flare in the buckle than the former one, and trimmed his red suit in silver fur instead of the customary white.

And he took to reading Dylan Thomas with great approval, and to drinking rather heavily as well as drawing with pen and ink. A band of followers he formed, and while the world went peacefully on, while Doc and Sodder doggedly labored to recover their losses and Pastor Fell labored for his own mysterious motivations in their midst, while the chickens gathered underground, Santa formed a secret society to rage against the dying of the light and with a bang to bring back the hard-core celebration of Christmas.

The Music of Reading

Yesterday I sat in a small living room crowded by a Christmas tree and guests arriving. We had a Christmas lunch and there was there a 90 year old missionary woman who has been in the country over sixty years. Her name is Grace and she is Canadian. Colombia has changed a lot in that time, and I envied her that she had known it in such former times. She speaks loudly now, and not with a great deal of coherence but with good cheer. I enjoyed her coat: it was oddly colored and oddly cut, not something manufactured in the last forty years. It was in good condition and it was very strange to me, and satisfying to see her with that coat; she is an unpretentious old woman, and simple. She also had that quality that some old women suggest to me that is reminiscent of a horse: something about the way they roll their eyes and neigh when they speak because they’re going deaf; I also find it satisfying to observe such persons, to be numbered in their company. It seems to me the old women here kind of collapse when they are old, they’re eyes don’t roll and they do not become loud; they whisper timidly like Grace did not.

I sat beside the tree and was glad for the rain coming down outside, strengthening. It is indifferent to the changing of our fashions and has been making our streets wet as long as we have been traveling along them. I hear rain on the plastic skylight now, the indians used to hear it hissing in the thatch of their huts. It has run along ridged, red-tiled roofs for centuries.

Today I was deliberating now on my next trip to the library. I get to get three books and I want Katrina to get one of them, so I want to plan. I want to read Walter de la Mare there, and a preface by Borges to a book of Dunsany, and look at Dunsany in translation. To withdraw I’m meditating Barfield, a volume of Metaphysical Poets and Anthony Burgess with minor considerations given to Robert Graves and Wystan Hugh Auden. I was working my way through A Dance to the Music of Time when I left Minnesota and was enjoying it: the life of that time, the progress of Widmerpool, the detachment and delicacy, the understatement. I think Burgess* is one to be read gradually, not all at once. Like Graham Greene: when you want something quiet and competent, they’re your chaps. I was meditating these things when the rain began and now it has come in a torrent.

What could be better than a day that ends with rain? Very few things, I think. It is too bad that tomorrow I’ll be done with the Kalevala, it has been a good companion in the mornings. I would never think trochaic tetrameters would be so fresh, but the main quality of the Kalevala is how simple it seems, how fresh and uncomplicated, how like the dawn of the world. I don’t know that I’ll be able to replace it. I’m also finishing the Yeats and it was good. Yeats ought to lead on to Blake, but I want to re-read the poetry while working on Frost as well. Blake always gets short-shrift with me. I have also gotten Novalis’ Hymns to the Night in Spanish. This with a few others is waiting till I have to ride the bus again more frequently.

_____________
*Burgess! Idiot: Powell. Well, now to see what Burgess says. No wonder the titles weren’t matching up.

Scruton Christmas Gifts

On the damage of ignoring aesthetic considerations. Really, nothing but hostility is justified in our interactions with orcs.

I grew up outside the culture that television has spawned. And it is why there is no television in Scrutopia today.”

That Good Night

Nochebuena, Christmas Eve is when they celebrate here, and they do not go gentle into it. We do not expect things to calm down until 2AMish. The nice thing is we do not expect the workers next door to renew their labors at 7AM.

The place is lit up like a Christmas tree, and they’re all of them fake. Over the entrance to the Catholic church they have a reindeer pulling and empty sleigh: I don’t know if they’re waiting for Santa or Jesus to come and fill it, but I think Catholicism in Colombia is on the rocks to judge by what goes on in this parish.

I should write a science-fiction story about the church of the future. In that time, Jesus comes to earth on a sleigh pulled by twelve wise men in sheep’s clothing and he gives away little packages of pretzels like they used to do on airlines. Nobody can believe this is really happening, but it is, and all the religious leaders swear that this is the real deal. In his honor many burn down Christmas trees doused in holiday grog and in rural areas perhaps also some live sheep. After Jesus lands and everybody has eaten the pretzels, they crucify Santa because, obviously, he’s not the real purpose of Christmas! Then they all attend an evangelical rock concert at midnight during which it is revealed that Jesus is really Elvis Presley returned from outer space after all these years!! The return of the king, and great rejoicing ensues among his faithful bands of orcs, after which as a matter of public safety all future celebrations of Christmas are banned. After this comes the resistance: the Dylan Thomasists, who do not go gentle into that good night: Elvis must die, and bring back Santa! Santa is transformed into a wandering, lecherous, drunken elf with magical powers who has the ability to turn orcs into ornamental flower vases and whose eyes blaze like meteors whenever Beethoven is played. And from there, the legend of the hard core Christmas begins . . .

Happy holidays!

To the North, by Elizabeth Bowen

One can’t help making the unfavorable comparison between Elizabeth Bowen and Jane Austen. Both are clever, but Bowen so persistently that one is almost cloyed. Dazzled is the better word, and one wonders at length if the book ought to be read with sunglasses. Of course there can’t be too much cleverness, or better, too much intelligence in a work of literature, but there can be too much of a superstructure without a sense of ballast, too much of observation, apt simile and metaphor, clever handling of everything with the exception of an underlying substance. It would be wrong to call Bowen insubstantial, but there is the sense that all her cunning adornments are too much for what she really wants to say, that they are what she really wants to do.

Put that comparison aside and take up another. The characters of Bowen are interesting like Austen’s are, alive; but none of them are interesting for being good. They are odd, perverse, flighty and even witty, pathetic, predatory, abstracted, distant, nervous and always comical though discomposed and irremediable. The effect of having characters that are always comical is one of levity, and in the scheme of gravity of such a world you feel the void of intelligent people. It is disappointing that Bowen’s satire allows very little for the intelligence of her characters. Surely such an intelligent woman knew some intelligent people and might have imagined some good ones, some with sense and perhaps even virtue.

What does not disappoint? Bowen’s deft handling of interpersonal subtleties, the emotional tension of situations, the jousting of people’s expectations when they meet, the disparities of social situations, the maneuvering, the manipulating, the confusions, all that stuff. I mentioned to a friend who is a literature student and was unfamiliar with Bowen that she was strong on interpersonal subtleties and he recoiled from the book. Why? I think it is fascinating when well done: curious, delicate and intriguing. A very satisfying pleasure it is just to read one well done scene and grasp the change in the seasons of the spirit as persons meet, discourse, gesture, and part forever different. She does this repeatedly—on this the novel depends and lives—and it is very varied, very skillful.

Elizabeth Bowen also has the absolute measure of the mood of a description. She can be languid when it is necessary, she can conjure up an atmosphere with a long description and shatter it with a gesture, she can put it all into one word or few. She is very brisk in that there is nothing unnecessary, never the sense that she is taking too many words for what she needs to do. She may be, after a while, too clever, but she is never boring. Along with this are her similes. Her similes are enviable—and I mean that observation variously.

As to the point of writing the novel, it is subtle and I’m not sure I’m equal to it. In interpersonal relations there is a factor with a largish part: misunderstanding. Bowen explores this factor—in this case caused by conclusions people jump to in pursuit of interests toward which their personalities propel them. Misunderstandings are crucial for relationships and for life, and their consequences range from meaningless to fatal. It seems to have intrigued Bowen very much, this inclusion of randomness into interpersonal relationships: she who so much had catalogued, observed, understood and calculated, she whose intelligence played through all the complicated circuitry of human relationships. Misunderstanding—a result of our human limitation in one way or another—is what really undermines all prediction and ranges in its consequences to fascinating distances: the meaningless to the fatal, and here they’re brought by plausible circumstances to lie side by side.

(I have the sense there is more Bowen is saying and perhaps I am missing it, but I gave the thing a pretty close reading for she held my interest. If I have missed something, it may be the elusive ballast I talked about in the first paragraph, but I think the consequences and importance of misunderstandings is the substance, and good substance, but a bit beside the point of character even when you consider the why of these misunderstandings.)

The question about the title hangs over the novel till the last chapter, and then the enigma suddenly resolves. I do not think that Bowen maintains her deft control at this point; what she is trying to do is very difficult. She is bringing together the elements of her meaning and all through the novel she has been giving them a gradual tincture, something subtle in its shade and coloring. But when you do something gradual like that you do not expect a surge of chaos, you expect the flowering of something delicate. If something flowers, it does so too abruptly. The end is not implausible, not unlooked for, not unsatisfying, but I found it awkward to encounter a cliffhanger for all that the novel is fraught with a sense of doom throughout. The south is gregarious, the north is alone, and there is a misunderstanding that does not recognize this geography of the soul which lives like a mystery in the midst of society, vitiating, frustrating, and even dealing death.

An oddity: at least two characters think thoughts which are immediately followed by Bowen’s comment that said character did not know what they meant by that thought. One character thinks “Tragedy is disparity,” and then we are told he doesn’t know what he means. If it is a clue to the reader about something coming, that seems a really clumsy way to do it. It is not like Bowen to do something clumsily. Explanations of the phenomenon can be made—but satisfying ones?

The modern novel seems to have turned in obsession with the self. This is a novel from 1932 and already one detects people under whose skin there is not that much to hold the attention. Attention is not directed at the characters of the persons, but at the interplay of characters, as if the characters were pins in a literary pinball rather than the objects of interest themselves. Ah well, strange how much one can complain about in this novel and still enjoy it. It really is in many ways brilliant because there is much to admire here, though to me it points toward the greater satisfaction to be achieved in her short stories.

A Death in the Family

My wife’s maternal grandfather has died. I told her I was sorry and she said that she was not. Not because she is a callous woman, but because life left him some time ago and he lived on. There comes to all of us an end and a beginning of that long rest.

I wonder if my dying will be quiet, a lingering on to see that old friend the sun shining on a changeless world, to hear the rain murmuring on the last evening of my life? I am a conservative and the thought of going beyond the sunlight and the sound of rain, though I know there must be things better, is a melancholy thought. Death, after all, is a melancholy thing. Perhaps it is something tragically Greek that arises in us in the consideration of concluding anything that is good—those agelessly Greeks of the youth of our civilization.

I have none of the English dread to cease existing, that modern dread symptomatic of our civilization’s age and death. I don’t believe I shall ever cease existing, but that is not why I don’t have the dread. I don’t have the dread because like Job it has seemed to me an attractive alternative never to have existed to begin with. It may be a misunderstanding on my part, when it comes to that English horror of which Larkin had so much. Perhaps he would agree with Job. Of course, it is ingratitude on my part, for I have been not only happy, but very happy, and I wonder if lying on my last bed I could refuse at last any of the experiences of life with so much variety and even in the worst of it the exuberance of vitality? Perhaps that is the power of age, its realm: the realm in which variety and vitality can no longer be recognized, for when we are young we suffer as the young do, and it may not be like the suffering of the old.

Of old age Matthew Arnold wrote:

Deep in our hidden heart
Festers the dull remembrance of a change,
But no emotion none.

And it may have been the horror of this that drove Dylan Thomas to rage, rage against the dying of the light. It is a true poem, but I wonder at the wisdom of it. What is the aspect of that truth in which we see the light of wisdom?

Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.

Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.

Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.

Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.

Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.

And you, my father, there on the sad height,
Curse, bless me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light.

It is the impotence of youth before old age, a villainelle as cyclical as it is Greek, and it is true. I think it is also this: that all this leads to the conclusion that there must be more life after death. It is an existential truth that Thomas speaks, but without the hope that it is more. And it is coupled with the undeniable fact that we are limited, that we are creatures, and that we are not in charge. We lie on our beds and die, and there our withered hearts are drained of what would make us rage since the life is draining out of them, those old hourglasses. What does it matter what kind of men we were if we regret our life and do not regret our death?

But that is how we ought to die.

What is thy only comfort in life and death?

That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.

How many things are necessary for thee to know, that thou, enjoying this comfort, mayest live and die happily?

Three; the first, how great my sins and miseries are; the second, how I may be delivered from all my sins and miseries; the third, how I shall express my gratitude to God for such deliverance.

On the last afternoon of life (O let there be the sunlight slanting through the window, and the midnight rain of departure) death will meet me with the inevitability of the motion of the planets. Perhaps God’s gift is old age, and weary, withered hearts, so that we can go gentle in to that good night holding both the melancholy and anticipation; and here is how:

The sands of time are sinking,
The dawn of heaven breaks;
The summer morn I’ve sighed for -
The fair, sweet morn awakes:
Dark, dark had been the midnight
But dayspring is at hand,
And glory, glory dwelleth
In Emmanuel’s land.

The king there in His beauty,
Without a veil is seen:
It were a well-spent journey,
Though seven deaths lay between:
The Lamb with His fair army,
Doth on Mount Zion stand,
And glory, glory dwelleth
In Emmanuel’s land

O Christ, He is the fountain,
The deep, sweet well of love!
The streams on earth I’ve tasted
More deep I’ll drink above:
There to an ocean fullness
His mercy doth expand,
And glory, glory dwelleth
In Emmanuel’s land.

The bride eyes not her garment,
But her dear Bridegroom’s face;
I will not gaze at glory
But on my King of grace.
Not at the crown He giveth
But on His pierced hand;
The Lamb is all the glory
Of Emmanuel’s land.

Better than sunlight is the light of the glory of God, and better than the sound of rain or the meaningless roar of the sea—which has called, has called us to another shore—is the sound of the waters of the river of life streaming forever after he says, Ecce, nova facio omnia!

The Anxiety of Christmas

Being in the circles that I’m in I have discovered there is a little more of that veiled anxiety about the celebration of Christmas that appears to be almost as old as the holiday itself. It almost seems another part of the tradition. Every year we can expect somebody to start talking about the true meaning, pointing out to us the importance of not losing sight of the real thing in the midst of all the celebrations. It is usually done with what one suspects is affected reluctance and solemn severity, as if we had forgot.

The accretion of tradition around Christmas has probably long passed the point of indulgences, and though I am now in circles of the reformed persuasion, it is not entirely with those who wish to reform the holiday that my sympathies lie, though I’d like to see a reform of this aspect. Not that I am unsympathetic. I listened to a preacher yesterday who is still wrestling through it all (note: not the best point at which to preach about it because you will communicate the certainty of the existence of your doubts), but is wrestling because there is no command in Scripture to observe the feast of Christmas and he is a believer in the regulative principle of worship. I think that in this case—I speculate, and I have some admiration for this preacher—that it is really an unresolved anxiety about celebrating the holiday at all that put the difficulty and tension into the sermon. There is a simple answer to that question, it seems to me: at some point or another we have to touch on these things since they are found in Scripture, and why should they not be at an opportune season? Perhaps he realizes this already and it was not apparent. But if you subscribe to the regulative principle of worship, as I do, then the fact that we are nowhere in Scripture commanded to celebrate Christmas shows how relatively unimportant the holiday is, and relieves us of a lot of the burden of concern for making sure we get things right, because it can’t be as difficult as something more important.

It would make for a non-sermon, I suppose, but also for a lot less of the anxiety with which even Tozer has been boring us of late (before he switched to commentaries in which he was excellent) about the real meaning of Christmas and making sure we are not distracted and the rather obvious fact that Christmas means more than decorations, feasting and presents. One would think the real purpose of Christmas, sometimes, was to remember grimly that it has a purpose.

I do not mean to imply that there is no purpose in the celebration. There is a real meaning that is—obviously—lost to view in much of what happens. But I don’t think it is that difficult, in the present circumstances, for anybody to see that the meaning is rather obviously and egregiously lost to view by many (perhaps if some could manage wonder and good news better they’d be trafficking less in dour warnings), and that commerce uses the whole thing in a rather predatory way. And yet, one can enjoy Christmas because of the universal sense of celebration, the extra gladness, the decorations, trees and a great deal of the music, not to mention presents. After all, the true meaning of Christmas is one of inexpressible joy, and what better gestures of joy than the decorations of festivity, the feast, the giving of gifts one to another? That is how they celebrated things in the Old Testament. Of course these things can be a distraction, but so might the aesthetics of Bach (in the sense that an unbeliever appreciates and enjoys and can be satisfied without seeing through to the realities), so might the forms of the liturgy of the Anglican church merely soothe a religious sense, so might the benighted turkey mar thanksgiving—a bird for which I have never managed a great deal of gratitude. It is no argument against the use of a thing that it has a potential for abuse; there isn’t anything, as this age has shown, that in the wrong hands cannot be abused. It would be an argument that some things constituted abuses in and of themselves, and if this is your line of argument one can understand, though one can’t sympathize. (“I’m not looking for sympathy,” I was once told in reply to this. I was left wondering if I hadn’t inadvertently extended it in my attempt to clarify my own attitude. I mean none if you don’t want it, rest assured. Though I am not without it for those who do.)

And so I take my part in this the worst aspect of Christmas, the anxiety over the whole thing, the puritanical unease at any delight, the reign again of vaguely specified guilt. Put it away and give it to yourself as a present sometime in June. God did not institute the celebration of Christmas, but he celebrated. Find the meaning of your gestures by all means (though why the clumsiest should be preferred I do not understand—I have in mind some manger scenes) and if you can bring yourself to at this particular season of the year, decorate, feast and give; manifest a bit of cheer even if nobody asks you why. The occasion is a midnight wonder, and the purpose the redemption of the world; what better time for all the world to rejoice?

What better time to warn about the perils? you might add. What worse? I’m tempted to reply, but I will say: I know, but it has become part of the tradition, and a tedious one. Do we need it so frequently? Why should anti-celebration gain such a domination of the atmosphere of Christmas? Let us reform that bit a little, please.

MIDNIGHT

WHEN to my Eyes
Whilst deep sleep others catches,
Thine host of spies,
The stars, shine in their watches,
I do survey
Each busy ray,
And how they work, and wind ;
And wish each beam
My soul doth stream
With the like ardour shin’d ;
What emanations,
Quick vibrations,
And bright stirs are there !
What thin ejections,
Cold affections,
And slow motions here !

2.
Thy heav’ns, some say,
Are a fiery-liquid light,
Which mingling aye
Streams, and flames thus to the sight.
Come then, my God !
Shine on this blood
And water, in one beam ;
And Thou shalt see
Kindled by Thee
Both liquors burn, and stream.
O what bright quickness,
Active brightness,
And celestial flows,
Will follow after
On that water,
Which Thy Spirit blows !

—Henry Vaughan

Matt III.2
I indeed baptize you with water unto repentance, but He that cometh after me is mightier than I; Whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.

A Note on the Early Portions of Biographies

I don’t enjoy the early portions of biographies. The Way of All Flesh began like one, buried away in the ancestry. It is a laborious way to do anything, sketchy, focusing on what is not the subject, and filled with juvenalia. Necessary, on the whole, unless one comes up with a better scheme such as Perry Miller does for Jonathan Edwards.

I’m starting two biographies, and I endure the early parts for the joy set before me of the parts where the chaps are grown up and can think. The one is the Yeats (I went with the Yeats! Though I’m still working on the Scruton). The other, speaking of Perry Miller, is the two volume biography of Whitefield—only the first volume is available so far. Perry Miller indulged a very low opinion of Whitefield, and apparently Whitefield has not enjoyed a good reputation because he made no effort toward his reputation and because of clumsy early biographers and students of his.

The Saturday Before

And on this unexamined day? A bitter night, with clamor. They have no taste in music and the only rule is to make the music bad (that aint all true) and listen to it loud. Last night was a night for it, and some psychopathic drug dealing types stayed about their car with outrageously loud music until 10PM. I called the police, but the police have lots of things to do. At 6AM another band of psychopaths pulled up before the neighbors’ with loud music. Six chaps or so, with beer and shouted conversation. One passed out shortly thereafter, and by the time I went to teach two of them had made said neighbors house into their latrine. Ah, the joys of debauchery.

On the bus what I took for a drunk was singing soulfully, baying like a Spanish-speaking hound the sounds on wires being blasted into his head. I say I took him for a drunk, until his phone rang and he spoke very coherently assuring the other end he would soon be wherever it was they wanted him to be. After the call he re-connected himself and returned to the heartfelt enjoyment of his music. I watched him in the station after he got off, still soulful and heading east.

Today we have for the second day unusual weather: overcast entirely and no rain. The skies seem windless and the clouds are paused in meditation. The buzzards circle in their languid way and the airplanes come and go. I’ve not spent a day here yet without a good bit of the cheerful sun, and if there’s clouds, they come for business, bearing rain. So it is overcast and chillyish—which is nice enough to dampen some of the excessive cheer of the holiday mood.

The children are playing in the park and next week will be Christmas.

In Which I Wax Mostly Clever

I’m reading Scruton’s aesthetics (of music), a formidable work. I turned away from it in former times because it had musical notation alarmingly liberally scattered throughout. I find the language of musical notation one not congenial to whatever it is my mental processes are. I don’t flow with it; it doesn’t conjure up for me what it should; it is just markings without meaning. I need to pick it out on something and I have nothing on which to laboriously pick it out or can’t be bothered or don’t think it will help. I half believe that the world is using a system of musical notation that is absolutely the worst that could be invented, but against me is the fact that many musical geniuses seem to have found it most congenial. The aforementioned book is one of the few by the chap in English here available and so I thought I’d give it a try, and I found the examples don’t matter all that much, and for the crucial ones I can use youtube to get what I want to understand. It would be formidable were I not an inveterate listener of classical music; were his examples, for example, to be drawn from popular music or jazz it would be formidable. It is formidable in that it is a work of philosophy and as demanding as such works tend to be for somebody who is not in the habit of reading philosophy. (I probably ought to be more in the habit, but I have not found anything that really puts the desire for it in my heart; it is usually a duty without love. There are exceptions to this: Barfield, for one, . . . and perhaps someone else.) At the point of thinking I should give myself to something I could better participate in, such as a biography of Yeats, I began the chapter on representation and found it most compelling. At the conclusion of that chapter I find the next one looks very, very compelling. He has so far had scattered interesting things and insights (and I confess my understanding of it has not been characterized by utter clarity, but that’s the problem about doing something without any true persuasion about it; without sweet desire, it does you so little good—at least me), but now he’s starting to explain the world to me, and that is what one wants.

One wants discipline in one’s reading, one realizes, but one wants more. After discipline I have entered, at the right point in my life, into the enjoyment of poetry rather thoroughly. Perhaps in due time I will enter into the enjoyment of the drier edges of philosophy some day when I realize whatever it is I do not realize at this time. The curiosity remains, at this point, mostly idle though I try to keep it idling and not entirely shut off. I was recently reading Coleridge for the literary criticism and was not grateful to him when he indulged in a great deal of philosophy, though I realize that eventually I’m going to have to come to terms with it if I’m going to profit utterly from the criticism. My consolation is the example of Dr. Johnson, who, from the incident involving the kicking of the rock, appears to have had rather rudimentary philosophical ideas. But perhaps I ought to try to read more of Dr. Johnson and become informed.

I suppose that my problem is like the problem that afflicts those who appreciate Blake’s poetry or Yeats’ and yet remain contemptuous or dismissive of their vision. I confess that at this point I am very interested in their vision (or visions, perhaps) more than I am in the philosophy of Samuel Taylor Coleridge. I am interested in the philosophy of Samuel Taylor Coleridge, mind you, but not, for instance, in the philosophy of Immanuel Buckwheat Kant. I’m working on a distinction in learning that will perhaps serve my purposes. I’ve seen hints of it in Yeats and I might say it is a type of understanding that is participatory and not disinterested. Yeats talks much of personality and of abstraction or refinement. Somehow, it seems to me, the whole thing is bound up with the incantatory power of poetry and a true account of the necessity of rhyme and meter for the poem to be vital. It is an essay that perhaps I will entitle Why Does Väinämöinen Sing? So it seems to me, for reasons altogether vague, that perhaps the rather studied but thorough accounting that Scruton makes of the things the acceptable have said in their detachment might not be entirely wasted on me at this point in my life.

I ought to include this quotation at some point, though I wonder about the mode of its expression:

Although the purpose of an act of worship lies beyond the moment—in the form of a promised salvation, a revelation, or a restoration of the soul’s natural harmony—it is not entirely separable from the experience. God is defined in the act of worship far more precisely than he is defined by any theology, and this is why the forms of the ceremony are so important. Changes in the liturgy take on a momentous significance for the believer, for they are changes in his experience of God.

I do not say I wonder about the mode of its expression because I’m vaguely dissatisfied and want to hedge my bets, as it were. I say it because I find it stated in a philosophical treatise and that mode of learning is one of which I am, at least at this point, rather skeptical. Who can convince me it is not another mode of learning than the poetical mode which Plato used? Who can allay my suspicions that it is illegitimate though somewhat useful? It proceeds by analysis and detachment. It can be grasped without involvement. It thinks it thinks clearly because it thinks dispassionately for it believes feeling would blind its thinking. Can such a thing (I typed ‘think’) be right? Here I am considering it with perfect ambivalence.

It reminds me of something, though, that quotation. I left fundamentalism to be a Reformed Baptist (and I am not aware it made any significant changes to my blogroll) because I became convinced the line between worship and entertainment was more important than the line between Israel and the church (or, you might say, I joined a Reformed Baptist church because I was less embarrassed at being part of that membership than at the former place). It reminds me that Ben Wright is doing something interesting—at least I think so. I am not sure Ben Wright’s arguments always hold water (I was tempted to say ‘generally’ but I’m in an expansive, friendly mood; besides, that might be inaccurate; I don’t pay that much attention to them actually), nor am I sure this one will—not because I give fundamentalists (you know, I often type fundamnetalists, which is not generous) the benefit of the doubt, but because his whole argument has not yet materialized that it may be scrutinized. As to whether in the end the argument holds water is something to which I have achieved a very philosophical indifference, but what does interest me is the way he is already being responded to pro and con.

Fundamentalists have been asking for a long while why the young are leaving—without having achieved an answer that will really plug the hole, apparently. I find it interesting that even Robert Delnay was evasive about it (the alternative is that he didn’t understand the question, and for all I know he didn’t, but I find that hard to believe—though perhaps I misunderstood the question . . . but that would hardly fit the whole context). Wouldn’t it be very interesting, however, if instead of answering the question themselves, for once they asked somebody who had left who was articulate enough and not intimidated to give them the answer? What if, for example, they asked Ben Wright to address them, and they actually let him put the whole argument before them in the philosophical and disinterested manner, promising not to react defensively and simply to understand, like philosophers? Part of the reason for it is legitimate: it is not the sort of thing which can be considered entirely philosophically, with the studied detachment of analysis. (Let it not be part of our reasons that if he’s right it would mean repentance; it may be some are not unwilling to face that possibility, for the world of motives is a complex one.) But I wonder if most of the reason isn’t that doing it would mean assuming for the sake of argument, that the young had reasons that held water.

Eh? Well, I’m not sure what good would be achieved by it either, but it would certainly be a curious gesture.

Kalevala Audio

Interesting audio with the Finnish text at the Wikipedia article here.

So Close, So High, So Clear

When one is in the part of Bogota where buildings crowd the skies, it is good to be able to look east above and between and see the high, green side of a mountain. You look up an see a plunging meadow, sunlit and with all the bushes and trees distinct. It is the clarity that is sometimes most astonishing: you can see eucalyptus against the sky, pines marching in humbler ranks along the ridge, and you get a sense of the texture of the grass even though you can’t really observe it. Very close it seems, and so close to the sky.

The Skies of Bogota

A day that began with fog. It cleared unfortunately, and among other things I had a walk while reading in the sun. The clouds were coming out of the south and all the day it remained somewhat hazy. Then out of the north came a storm washing over us. Looking south, against the pale blue and the white clouds still touched by the sun I saw the driven sheets of rain, like supple grey rods in the heavens hastening, like somebody opened up the water too soon and it was being rushed toward the place where it really needed to fall. All slippery and wet, no doubt.

The heavens of Bogota hold many surprises. The rain cleared and the storm moved downtown and wrapped the eastern hills in fog and great darkness. Then it moved southwest. Then it appeared to have dissipated and the clouds overhead were luminous orange with sunset.

We went up north and found the rain had settled there again, as if the storm had circled over Bogota. They do, you know. I’ve watched the storm stand on a little, western hill with all the sky ominous, yellowish grey behind the hill. The clouds will stretch out toward me further east, and then retreat, and suddenly the sun will shine through. Sometimes I’ll watch the rain a long time on the eastern hills, or in the south away, and it will not come to us. It will stop its advance and circle on the spot it already knows well. But we are sometimes rewarded by great, solitary clouds out of the north that drench us, and in late afternoon drench us while the setting sun glows on it all.

A Good Post

The Ochlophobist has a post on Loome of the bookstore. I’m not sure he isn’t guilty of exaggeration in the first paragraph, but you will understand why. It concludes very well and is worthwhile throughout.

The first comment interested me too. WWI as the grave of a lot of Europe’s valuable peers is an idea that makes great sense.

A Very, Very Happy Day

1 As I walked into the station I watched the J70 glide away. Well, it is the right bus but is a crowded bus and I have other options. Then came another J70 and it never got crowded.

2 I got downtown just as the bank opened: no line, no waiting, nothing.

3 I read Walter de la Mare for an hour or so at the library. It is classified as an old book and I can’t take it out, so I have to read it there. Sometimes one reads poetry and it is labor, sometimes it goes easily and is exhilarating, suggesting to one other things along the way. It was the latter this morning.

4 Got Elizabeth Bowen’s To the North and was very pleased with the first two chapters. The novel has many masters, but in the hands of women it reaches its perfection. We will see if this one holds out, but Bowen can usually be counted on for interpersonal subtleties and for very satisfying observation of the details of an age.

5 Had a meeting where we discussed our new contract at work. Looks like we’ll have better pay, better treatment, bonuses, and opportunities for more training. The situation was getting grim there, and now it appears to be turning around. They’ve got me a membership to the British Council.

6 Was able to read on the bus back.

7 Good lunch.

8 Afternoon class cancelled late. No teaching and I still get paid.

9 When I had just made the awful discovery that I’d left the Kalevala at work in a locker, the doorbell rang and the box of books I had not dared expect would actually arrive arrived! My Charles Williams, my Frost, my Yeats, my Bowen’s stories, Boswell’s Johnson, the Worm, an unread Barfield, Coleridge and also Middlemarch for bonus. And my Fenelon, which is already with the Bibles and the Book of Common Prayer.

Thanks to Deborah for mailing it. Thanks to my in-law’s for underwriting the financial aspect thereof.

Just in time for the holidays.

10 My new Moleskine notebook just arrived at the bookstore. I’m down to two pages on the one I have.

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