Under the Circumstances

My Dear Criten,

I had a few good cups of coffee this week. I even bought a pound of Dunkin’ Donuts coffee to see if it’s any good. $6 a pound, and what coffee isn’t decent as long as it’s strong enough? Lucky agrees, adding that the philosophical ramifications of coffee are endless. (He is presently debating the proposition with Yorick.)

Bought a new Parker fountain pen. The one I had from the Bishop of Granite Falls developed a crack, so I got the metallic equivalent—very aerodynamic. $15 is not bad, and I have the option of a refillable ink thing: I know where I can get red or purple or green ink for good prices too—that’s the glory of it.

And for me it is glory. I have to discipline myself now to finish the jar of black ink (what was I thinking, black ink? where’s the glory in that?), but perhaps in a month I won’t. Have you noticed if they sell ink southern Mongolia? Perhaps you can purchase some, and with some other odds and ends manage to send a letter.

What if there weren’t espresso machines at the tiny little cafes where you can also get a tamal, something cheesy or fresh fruit juice? How do they live without these combinations in the rest of the world? What if all the options you had were some chain like Starbucks, or Caribou or los Hermanos Dunn? I used to live there, and everywhere a paper cup. And what if you had to write with ball point pens?

It reminds me of all the reading available—that is the real glory. Nothing like the feeling that at least for the foreseeable future, you’re not going to run out of books. But you don’t share that dread, do you?

Tomorrow I may have a great day of reading in bed. Classes cancelled and a vacation in view—we are going for total Colombian immersion: the Magdalena valley, rice growing country, a slaughtered pig, a crowded house and perhaps I’ll finally have the chance of watching one of the World Cup games. Instead of the 4th of July we’ll have the Feria de San Pedro, the biggest holiday in the dept of Huila . . . were you there for that? Probably go swimming in a river too.

Lucky says hi, and I remain your obedient servant,

A Curious Book

I was Googling a poem by Henry Vaughan and ran into this: England’s Antiphon by George Macdonald. It is a historical overview of the religious poetry of England, all online, in 24 chapters. Some may be interested.

Here are a few things he says in the introduction

If the act of worship be the highest human condition, it follows that the highest human art must find material in the modes of worship.

For we must not forget that, although the individual song springs from the heart of the individual, the song of a country is not merely cumulative: it is vital in its growth, and therefore composed of historically dependent members. No man could sing as he has sung, had not others sung before him.

The Dawn

I would be ignorant as the dawn
That has looked down
On that old queen measuring a town
With the pin of a brooch,
Or on the withered men that saw
From their pedantic Babylon
The careless planets in their courses,
The stars fade out where the moon comes.
And took their tablets and did sums;
I would be ignorant as the dawn
That merely stood, rocking the glittering coach
Above the cloudy shoulders of the horses;
I would be — for no knowledge is worth a straw –
Ignorant and wanton as the dawn.

—the Wizard Yeats
(more…)

Uruguay Sends South Korea Home

Electric

My wife wanted to know why I was so happy about an electric car. Can you imagine the streets of Bogota when the cars are mostly silent and not belching out fumes? It will be so much more interesting. I can imagine the quiet countryside with space age forms shooting along in mostly mysterious silence (once the engine is silent, we can focus on the problem of the roar of tires and work to eliminate those), and I think it is a cheerful imagination. I came to Bogota in part because I wanted to live somewhere where you don’t need to own a car. I hate the quotidian minutiae of them, the fact that they’re machines because machines are inconvenient in that they break down and hics use them to decorate the lawn (the solution to the hics is to have a cash bonus for recycling high enough to be irresistible to them). Cars have made this country ugly, but I think the solution is not to ban them, but to be ingenious. And I think this makes GM’s new electric car sound ingenious; and this makes me smile.

A Review of Hitch 22

I don’t know if you consider Christopher Hitchens from time to time to be an interesting phenomenon. I do. If you do too, this review of his memoir ought to do you.

Simón Bolívar: A Life, by John Lynch

It follows that if Simón Bolívar was a man of heroic achievement, he was a man of heroic character. Lynch, who is an authority on South American history, says of Bolívar that he was “the first Latin American of real universal dimension.” His book demonstrates how. Though this is the only biography of Bolívar I’ve yet read, it struck me as a really good one. I want to review his book in three sections: first the biography, detailing some of what I’ve learned of Bolívar; second the history, considering Lynch’s work; and third a personal evaluation, showing some considerations that influence my report.

Biography

Bolívar was a man of a relentless, persevering character. One of his associates was a Colombian called Francisco de Paula Santander. Santander was bright and unscrupulous, capable but not entirely trustworthy. Bolívar put him in charge in Bogotá where his meanness suited him to the petty calculations and bureaucracy of administration. This freed Bolívar, after the arduous campaign to liberate Colombia, to undertake another arduous campaign to liberate Ecuador. And he described himself to Santander in a letter in this way: “I am a man of difficulties.”

Bolívar was indeed a man of difficulties. All his life is the tale of one great challenge after another. After his first defeat in Venezuela, he went to Cartagena, got himself an army, proceeded on his Admirable Campaign, and saw it all come to nothing thanks to a bloodthirsty Spaniard named Boves. He went into exile, but he returned from Jamaica, undertook once more to fight for his country, and in an arduous advance that began all the way in Guyana, crossed the torrid plains of Venezuela and Colombia, scaled the Andes, and gave the Royalists a death blow in the chilly highlands of Boyacá. Having liberated Colombia, he was able to go back and finish liberating Venezuela, but then he realized that Ecuador presented a problem for the south of Colombia, so he went there.

On the way he encountered difficulties and his army of 3000 was reduced to 1000, but he persevered through torrid equatorial hotlands, deserts, up into the mountains into the cold regions over 3000 meters, and delivered another defeat for Spain. In Ecuador he met his counterpart, the liberator of the south, San Martin. San Martin was having difficulties with Peru and eventually gave up. Bolívar prevailed, but not before he had entered to acclaim only to be betrayed before his final success. But he prevailed, and afterward almost collapsed, remaining ill for two months.

Rumors from Colombia reached him, bad news, setbacks, trouble—all during his illness. During this time a part of Peru still harbored some loyalists and had to be liberated. This became Bolivia, where the Bolivarian constitution, with Bolívar’s unappealing suggestion of a lifetime president who would appoint his successor (an alternative to a hereditary monarchy) was written. Bolívar tried ever after to peddle this constitution on the people he had liberated.

Lynch explains each step of the way, how one thing gave way to another, how the circumstances weighed in Bolívar’s consideration, what he was after, why his heroic marches and endless campaigns were undertaken. Lynch explains that Bolívar believed in the lifetime presidency and a limited democracy with a strong centralized government because he believed the people were not capable of more. He knew the European constitutions and the constitution of the United States, but he did not believe these would work in South America. South American had too much racial diversity, too much ignorance, too many factions and divisions for federalism and representative democracy.

Having achieved liberty, Bolívar came to believe South Americans first needed order and stability, then liberty. He came to believe that they were not prepared to use the liberty he had achieved.

The last blow for the man who had marched and triumphed over a great deal of rugged and varied terrain and many armies, was the assassination plot. He had to jump out of a window and hide beneath a bridge. The traitors were brought to justice, but the countries he had spent his life liberating were being turned against him. At last he wandered away from Bogotá, down to Honda, up the Magdalena and out to the sea. Dying of tuberculosis, the man of difficulties wondered, “How will I get out of this labyrinth?” It summarized his attitude, if Lynch is right, his endless perseverance against all setbacks.

History

John Lynch knows the details. The book is a little slow in starting, the narration of some of the events early on seems flattened, anticlimactic, so that they don’t have the impact one would expect. But Lynch is a man of patience and experience. He is building up his case carefully, and marshalling his details, his dates, his quotations, his interpretations. The book proceeds calmly, inevitably, shrewdly through the events, displaying for us the circumstances in which this remarkable man, Bolívar, spent his life. It ends up being admirably done.

After spending almost three hundred wide pages on the events and details, Lynch offers his concluding interpretations, and they are careful, sober, the product of research, understanding and due consideration. He does this very sensibly, a historian responding and interacting with the state of things in his field of study.

Personal

I don’t know much about these events, about the literature, about the state of South American historiography at the moment. But from what I can tell, from what I’ve read and noticed, and from the way Lynch goes about what he does, I am left impressed. I enjoyed the book, and I think it will prove a good introduction to the further study of Colombian history and that of its neighbors. One doesn’t approach a field of study fit to understand, to judge, to evaluate. One needs an introduction, an orientation, and after that a lot of exposure. I’ve read some other books, but this one seems to have the required ballast. I recommend it.

One of the nice things about reading this book now, is living here in Colombia. I know what Bolívar’s Quinta in Bogotá looks like, I regularly walk past the window he leapt out of (it has a Latin inscription), I regularly go past the last house he stayed in before abandoning Bogotá, I know the weather of the paramos, I know the torrid hotlands a bit, the places are familiar and the ways of them, the houses, the people. The book, of course, is the richer for that. But now, thanks to the book, these places, the statues, and the land itself have all been enriched for me.

The Image of the City

Realism of language is perhaps the theme of Charles Williams. I am no scholar of Williams, but I’ve been reading around a bit, and while I’d hesitate to make a definite statement, I would venture a hypothesis; that is that whatever else he wrote about, what seems foremost in Williams is the fullness of the cosmos as perceived in the scope and riches of his language.

There is a flat and barely referential use of language in the mouth of living speakers and in literature which can be called a sort of being dead: a death of language. It is like a picture taken by an amateur photographer, like the sound of popular music, like a bag of ordinary chips. This death is when something is not alive with suggestions of what lies beyond, of greater possibilities. Language is dead when rather than suggesting, it seems to be withering, meaning less, comprehending less, touching less of the real world.

No painting is great that does not somehow spiritually transcend its necessary frame, no music is great that doesn’t have something of the march of meaning, no cooking is great that comes without some kind of hint beyond nourishment of the affirmation of the life it nourishes. And in the same way, in his use of language Williams was alive with suggestions and greater possibilities.

The Image of the City is a collection of essays (this is a good time to go looking for Williams’ non-fiction). These essays are valuable because Williams was a difficult, an intelligent, a skilled and a Christian thinker. He is worth understanding simply because of the kind of person he was. He was a rarity in an age that increasingly looks golden compared to ours. To great minds he was a stimulus: to Sayers to translate and study Dante, to Lewis in his thinking on Milton, and even to Eliot in his observation of Integrity.

And as he was a stimulus to better minds than ours, he can be a stimulus to us. He was an apologist for Milton in an age of much confusion about Milton—and his friends in the university got him a position lecturing on English letters. He had a way with lines of poetry, with poetic concerns, and not only suggests interesting things, but provides for us a necessary and welcome point of view. He has a way of opening up the poets to you, of appreciating. We need the criticism of appreciation. He was, when it comes to literature, not shackled by conventions void of insight and the spirit of the age, but liberated by an ardent love, and has the power of helping you to see through his gaze, and of making you want.

He knew how to communicate matters of the heart, and this is in large part due to his command of English prose—the fact that language was for him something alive. He was a poet admired by poets and the lovers of poetry (Auden read his poetry, and read his prose as well; Lewis admired and studied his poetry—I wish the volume of his commentaries on Williams were still in print). But he was most successful and admired as a novelist. He also wrote complicated plays, and he wrote books and essays. His use of English, his power with it—to show and to suggest—alone make his essays valuable.

If you read him with attention, Williams will expand your mind, will set it on things wondrous and permanent, will make the world you live in deepen because of the new-perceived order. The order will provide lines, along which lines true possibilities are opened. This is the essence of insight, and the real function of language.

Mexico 0-1 Uruguay

Now you know why we like Rossini . . .

If you want better quality audio.

La Hamburgesa (with picture)

Sub specie aeternitatis the Colombian hamburger is . . . well, pardon the cliche, but it is sui generis.

Read on, do not be dismayed

They eat a lot of them here: have whole chains—and a chain is generally more expensive—dedicated to the hamburger: El Corral, Rodeo, Toro Burger—note the Western themes. Nothing says American like a hamburger and it’s like a distorted-Americanized name: it takes on its own peculiar flavor.

You can go to McDonald’s (they all say Macdonald—no S) or Burger King if you want something resembling something you may at a low point in your culinary career have sunk to while in the USA. Or you can try the chains and the wonders of that. Other fast food/chicken places (why aren’ t there more KFC’s here, an Australian once asked; because of the overwhelming preponderance of roast chicken stores—I don’t know where all the chickens come from, but you can usually find twenty of them turning on spits on every corner; and what’s up with the preponderance of American fast food chains in the world anyway?) of the more upscale variety also sell hamburgers, along with all the chicken available.

And then there’s the little parrillas, the smaller pizza places, and the roadside stands. It is in these the Colombian hamburger lives and moves and has its being.

Whatever else you may say about the Colombian hamburger, they’re never stingy on the bread. They always make McDonald’s buns look puny. And they tend to be more exotic than, say, McDonald’s: I’ve gotten quails eggs in one, they often include string fries (potato sticks, whatever you call them), sauteed onions, I had a red tomato on a hamburger once, but usually they’re closer to green and, not least, the inevitable pink sauce.

Pink sauce? I think its just mayonnaise (deadly mayonnaise) and ketchup. And the ketchup here is appears to have its basis more in sugar than in tomato. It is an appalling combination and you have to check to make sure it is withholden, even though the result is inauthentic.

And there’s the meat. It isn’t straightforward meat. Well, they have more straightforward meat at the chains and such, but here they tend to, I think, mix in pork . . . or maybe chicken. They have what they call chicken hamburgers too—nobody in the world is as fond of the chicken as a Colombian. But the square and close knit heart of the Colombian hamburger does not taste like red beef, does not look like red beef, and definitely does not feel like red beef.

It’s the sort of thing one can imagine a Colombian missing when he goes abroad and tries the hamburgers. Can I have a quail egg on that? Do you have any mayonnaise and a few more sugar packets? Why is the lettuce on this so green and why . . . aren’t the tomatoes? What kind of meat is this . . . did you kill a cow for it?

Final Participation and the Light of God

The glorious majesty of the Lord shall endure forever: the Lord shall rejoice in his works.

So reads the 31st verse of the 104th Psalm. This rejoicing of God implies: his triumph, his terror, and the praise of the hearts of his people.

God manifests his glory in heaven, on earth, and in the hearts of men. The question is, why does God manifest his glory? And the answer is that he does it to communicate his Joy. In this Psalm you have creation as a vehicle for the expression of God’s joy. Isn’t it astonishing to think of it that way? And this astonishment reinforces the idea that the best ideas are always the Divine ideas.

In this Psalm, as a result of creation, you also have God vs something. God vs the world; God touching it with terror, commanding the chaos, organizing and limiting—a theme from Moses and an idea from God. The ability to control the darkness is the ability to command the light, and the ability to control the waters is the ability to delimit their boundaries and make them useful rather than destructive; useful for sustaining life. God, who is outside of all his creation, can therefore be against it. He made it and so it is real, and because it is real it can resist, and because it can resist it can also respond. And because God gave creation splendor, he can show himself the source of all its splendor. And what is splendor other than visible Joy? So you have the progression of God rejoicing with, against and ultimately in his own creation.

Rejoicing with displays the triumph: Joy with its concomitant glory, with its splendor, with its effortless skill and delight in skill will always overcome, will pierce all darkness, will even make the darkness suitable to its purposes.

Rejoicing against displays the terror: Joy is a matter of life against death, of splendor against misery, one will against something that has its own will to respond. And this terror brings to light polarities that give space and dimension, length and breadth and depth and height to all things, including love.

Rejoicing in displays true praise: Joy enters the consciousness of God’s people like the light of dawn and waxes like the sun toward his strength, and it is perceived in their gaze afterward everywhere they look. For the glory of the Lord is becoming and will one day be the light of all our consciousness.

Everything God says has echoes of the rejoicing of eternity when he rejoiced alone and unmeasured by time. Creation is full of the Joy of God shining into the world that is not him, but is becoming conscious not only that it is and is not him, but that it exists to be aware of him at the level of all its singing.

MAN

WEIGHING the stedfastness and state
Of some mean things which here below reside,
Where birds, like watchful clocks, the noiseless date
And intercourse of times divide,
Where bees at night get home and hive, and flow’rs
Early, as well as late,
Rise with the sun and set in the same bow’rs ;

2.
I would—said I—my God would give
The staidness of these things to man ! for these
To His divine appointments ever cleave,
And no new business breaks their peace ;
The birds nor sow nor reap, yet sup and dine ;
The flow’rs without clothes live,
Yet Solomon was never dress’d so fine.

3.
Man hath still either toys, or care ;
He hath no root, nor to one place is tied,
But ever restless and irregular
About this Earth doth run and ride.
He knows he hath a home, but scarce knows where ;
He says it is so far,
That he hath quite forgot how to go there.

4.
He knocks at all doors, strays and roams,
Nay, hath not so much wit as some stones have,
Which in the darkest nights point to their homes,
By some hid sense their Maker gave ;
Man is the shuttle, to whose winding quest
And passage through these looms
God order’d motion, but ordain’d no rest.

—Henry Vaughan

The Depths of the World

One of the themes of my thinking nowadays is the amplitude of things. An amplitude much of which is wasted on me. I think about this listening to Brahms and thinking how much I don’t know, am deaf to and fail to appreciate, and how much people must miss who don’t know enough even to love Brahms, and how much is there must be to know.

And so I think there are a lot of people in the world missing things. I am convinced of it when I have a student that likes classical music and then the rest of the students are pretty assertive about how they like music. But the difference between the popular music they like and the classical music we love is the difference between a marble and a world. They think its all marbles, and people do that about poetry, about Scripture, about art, the customs of a people and everything in the world that is interesting. Around the sun of their head whirl marbles; and they could have endless discovery.

I remember thinking about literature and music as duties. I don’t think that is a good way to approach them, and I wonder how much it has to do with the notable lack of success appreciation courses and such events tend to have. It is not uncommon for people to tell us they’re good for us, like medicine and religion. It is, unfortunately, also not uncommon for one to be left with the idea that undergoing them is much like medicine, and the benefits are perhaps like the benefits of eating vegetables: dubious, distant and probably not all that beneficial except in the area of building character.

Which makes one think there must be better ways of building character.

I am sure that were I more mature, duty would be a greater appeal with me. But even with duty, it seems to me, there is a way of viewing it as a good, as something desirable, noble, glorious. The Romans, from what I can tell, had a good view on duty and its relationship to all they meant by pietas. But I have the idea that it was for them something magnificent. I have the idea that those people who highly esteem duty do so because in some irresistible way it calls to their heart, and their maturity consists in so perceiving it that their heart can respond.

You see, I am at heart an incurable Romantic. Desire must always lead: the will is as the chief apparent good. (I recently read Williams calling Dante the greatest Romantic: exactly.) To be able to show the good of duty, not just that it ought, but the whole grand force of Ought magnificent and full of mountains and the clouds of glory, to apprehend this is to have an apprehension that can be called mature.

And it is to live in head orbited, not by marbles, but by wondrous worlds. At least when I by love approach the sounds of Brahms and wonder at them, this is what occurs to me.

Some Audio

You probably, if you are interested in this, by now know about D.G. Hart’s lectures on Machen here. This one in particular—on Machen and the Crisis of Western Civilization—has a little commentary on Machen’s essay on “Christianity and Culture,” and further elaborations on Machen’s views.

The same outfit that pushes the Hart audio, Reformed Forum, has a series on Christ and Culture—apparently it is a big debate in their circles nowadays. Not sure if its any good, but it apparently manages to present two views (which is more than most evangelicals can manage, if it actually is about two views): it appears to be something of a debate.

Apparently . . . I don’t have good times to listen to things in my life nowadays.

One Essay a Day?

Think of it: one essay a day and you can easily read 300 in a year. And life is full of important essays.

I find myself, now that I work with chaps from England, from time to time confronted with people who do not think saying “fairness” is baby talk and who do not think socialism is a joke (no joke in Venezuela). Not that they have clear ideas (I was told today that people in Cuba know the truth; what?). Nevertheless, I reckon I need to (thinking of Weaver on mixed metaphors—he’s against them, in case you wonder) hone my political foundations a bit.

I’m generally a binge reader, but an odd essay here or there? It has its attractions.

It is time to start carrying around The Portable Conservative Reader. It is time too polish off the occasional essay and to make my thinking critical and acute.

Some Milton

Williams, of whom more later, has me reading Milton again. I read Samson Agonistes, “Lycidas” and “Comus.” Should that be Lycidas and Comus?

Comus is a sort of fairy tale about chastity—a mask, actually. It has spirits, nymphs, a magician and a pure, chaste virgin.

No sex, in case you were wondering. She is tempted to drink from a cup, the contents of which will turn her into a pig, though all unawares to herself. It has a certain logic, doesn’t it? She doesn’t. It reminded me of Shakespeare, and if you’re curious, I wondered how on earth I would tell them apart—I don’t think I have the skill, of which I am ashamed.

Lycidas, of course, I know: Look homeward Angel now, and melt with ruth/ And, O ye Dolphins, waft the hapless youth. Some of my favorite lines in all poetry. One of these days I’m going to pay attention to that poem all the way through and know more than a few lines here or there.

But the best is Samson Agonistes, a play of sorts and glorious—one of my favorites. Some great lines, but best of all his interpretation of Samson: his resilience, his character. Milton has to put in some strange notions of God’s secret promptings of Samson about which, contemporary notions intruding, one is leery. Nevertheless, ignoring that the result is splendid and at least for me, a whole new Samson. Besides the rest of what Milton offers.

Milton’s verse, unfortunately, tends to be compared to his great work, Paradise Lost. I have the feeling that we would read more of the rest of Milton if he hadn’t ascended to impossible, lofty heights with Paradise Lost: we would have reveled in the rest of it for its lesser, but still unparalleled splendor.

________________
I might have to write a story called Paradise Lots: my nadir, in an effort to make all the rest of it look good.

Forceful Words

I really enjoyed this essay by Victor Davis Hanson

Obama campaigned on competence and cool. But his technocrats, whether Van Jones, Dr. Chu, Larry Summers, or Eric Holder, are at best academic misfits and at worse simply unfit for executive responsibilities. Harvard Law Review may be of value for suing BP later and demonizing it in the press, and community organizing may be valuable in shaking down BP to clean up, but had only the president run an ACE Hardware store, or at least worked the night shift at Starbucks, he could have had some experience in delegating authority and demanding results from employees, while keeping in mind the bigger picture of economic survival. Right now we are being governed by a GS something, who has no idea where money comes from, but lots of ideas how to blow it. This crisis brings that out.

Uruguay le gana 3-0 a Sudáfrica

Evangelical Banalaties and the Rather More Interesting Bilbabalbabul

I don’t know what the book is about, but I don’t really care. Judging by the cover, its about another stupid evangelical take on anything but what the Bible actually says churches ought to do. If you are a person who reads and actually buys the things evangelicals are publishing nowadays, I have to wonder about your religion. The comments on it though, almost make the design and printing of this book worthwhile.

Ah me, I shouldn’t judge. One day I may have a cover like this

. . . and maybe a story slightly better. It is all part of the fun.

Serving and Elevating

I think there is a law of the universe regarding servants. It is that the person served must somehow serve and elevate those servants or else waste them and discard them. I want to work it into a story.

I got the idea cleaning a pen on Saturday morning. It is a good and faithful pen, and because it serves me well I am pleased to clean it, fill up its ink, and do what I need for it to serve me well. And I think I like it better for requiring these attentions than I would a pen I just used and threw away. I certainly like the higher maintenance fountain pen better than the lower maintenance one.

There is some correspondence involved, not some sentimental farmish old rugged implement type thing, but a real properness in having the one who is usually served take due consideration of the thing serving. This is how we are to treat our animals, according to the Bible. It is also worth considering that the Bible doesn’t prohibit slavery it regulates it: the idea being that a master takes responsibility for the well-being of his servants and cares for them. It is more than a matter of economics, it is a matter of what is proper.

I think it means he more than makes sure they function; that in some he way elevates them. I think this because I think you either use and discard your instrument, or you care for it and so make sure it is in top form. This elevates a human being. And that is part of the reason why it is such a great thing in the Bible for anybody to be called the servant or slave of God.

But I’m not thinking of reinstituting slavery, though sometimes it would be handy to have some. There just aren’t enough decent people around to make decent, hard working slaves. The pen is the closest we’ll probably get to that venerable institution.

My idea in the story is to have a situation in which greater beings (gods) are on the way down. Because they have rebelled against the divine order that elevates them, they are going down, and down in the Lewisward direction that leads to hell. As they come into the human realm, they lord in order to waste and discard. So there has to be another like being who helps the humans against such: by caring and elevating and ennobling.

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