But Where Is the Lamb? by James Goodman. The book is about Genesis ch. 22, the story where God says to Abraham, kill me your son. Good design on this one:
Publisher Random House’s blurb:
“I didn’t think he’d do it. I really didn’t think he would. I thought he’d say, whoa, hold on, wait a minute. We made a deal, remember, the land, the blessing, the nation, the descendants as numerous as the sands on the shore and the stars in the sky.”
So begins James Goodman’s original and urgent encounter with one of the most compelling and resonant stories ever told—God’s command to Abraham to sacrifice his son Isaac.
A mere nineteen lines in the book of Genesis, it rests at the heart of the history, literature, theology, and sacred rituals of Judaism, Christianity, and Islam. For more than two millennia, people throughout the world have grappled with the troubling questions about sacrifice, authority, obedience, and faith to which the story gives rise. Writing from the vantage of “a reader, a son, a Jew, a father, a skeptic, a historian, a lover of stories, and a writer,” Goodman gives us an enthralling narrative history that moves from its biblical origins to its place in the cultures and faiths of our time. He introduces us to the commentary of Second Temple sages, rabbis and priests of the late antiquity, and early Islamic exegetes (some of whom imagined that Ishmael was the nearly sacrificed son). He examines Syriac hymns (in which Sarah stars), Hebrew chronicles of the First Crusade (in which Isaac often dies), and medieval English mystery plays. He looks at the art of Europe’s golden age, the philosophy of Kant and Kierkegaard, and the panoply of twentieth-century interpretation, sacred and profane, including the work of Bob Dylan, Elie Wiesel, and A. B. Yehoshua. In illuminating how so many others have understood this story, Goodman tells a gripping and provocative story of his own.
The Declaration of Independence
by H. L. Mencken
WHEN THINGS get so balled up that the people of a country got to cut loose from some other country, and go it on their own hook, without asking no permission from nobody, excepting maybe God Almighty, then they ought to let everybody know why they done it, so that everybody can see they are not trying to put nothing over on nobody.
All we got to say on this proposition is this: first, me and you is as good as anybody else, and maybe a damn sight better; second, nobody ain’t got no right to take away none of our rights; third, every man has got a right to live, to come and go as he pleases, and to have a good time whichever way he likes, so long as he don’t interfere with nobody else. That any government that don’t give a man them rights ain’t worth a damn; also, people ought to choose the kind of government they want themselves, and nobody else ought to have no say in the matter. That whenever any government don’t do this, then the people have got a right to give it the bum’s rush and put in one that will take care of their interests. Of course, that don’t mean having a revolution every day like them South American yellow-bellies, or every time some jobholder goes to work and does something he ain’t got no business to do. It is better to stand a little graft, etc., than to have revolutions all the time, like them coons, and any man that wasn’t a anarchist or one of them I.W.W.’s would say the same. But when things get so bad that a man ain’t hardly got no rights at all no more, but you might almost call him a slave, then everybody ought to get together and throw the grafters out, and put in new ones who won’t carry on so high and steal so much, and then watch them. This is the proposition the people of these Colonies is up against, and they have got tired of it, and won’t stand it no more. The administration of the present King, George III, has been rotten from the start, and when anybody kicked about it he always tried to get away with it by strong-arm work. Here is some of the rough stuff he has pulled:
He vetoed bills in the Legislature that everybody was in favor of, and hardly nobody was against.
He wouldn’t allow no law to be passed without it was first put up to him, and then he stuck it in his pocket and let on he forgot about it, and didn’t pay no attention to no kicks.
When people went to work and gone to him and asked him to put through a law about this or that, he give them their choice: either they had to shut down the Legislature and let him pass it all by himself, or they couldn’t have it at all.
He made the Legislature meet at one-horse tank-towns, so that hardly nobody could get there and most of the leaders would stay home and let him go to work and do things like he wanted.
He give the Legislature the air, and sent the members home every time they stood up to him and give him a call-down or bawled him out.
When a Legislature was busted up he wouldn’t allow no new one to be elected, so that there wasn’t nobody left to run things, but anybody could walk in and do whatever they pleased.
He tried to scare people outen moving into these States, and made it so hard for a wop or one of these here kikes to get his papers that he would rather stay home and not try it, and then, when he come in, he wouldn’t let him have no land, and so he either went home again or never come.
He monkeyed with the courts, and didn’t hire enough judges to do the work, and so a person had to wait so long for his case to come up that he got sick of waiting, and went home, and so never got what was coming to him.
He got the judges under his thumb by turning them out when they done anything he didn’t like, or by holding up their salaries, so that they had to knuckle down or not get no money.
He made a lot of new jobs, and give them to loafers that nobody knowed nothing about, and the poor people had to pay the bill, whether they could or not.
Without no war going on, he kept an army loafing around the country, no matter how much people kicked about it.
He let the army run things to suit theirself and never paid no attention whatsoever to nobody which didn’t wear no uniform.
He let grafters run loose, from God knows where, and give them the say in everything, and let them put over such things as the following:
Making poor people board and lodge a lot of soldiers they ain’t got no use for, and don’t want to see loafing around.
When the soldiers kill a man, framing it up so that they would get off.
Interfering with business.
Making us pay taxes without asking us whether we thought the things we had to pay taxes for was something that was worth paying taxes for or not.
When a man was arrested and asked for a jury trial, not letting him have no jury trial.
Chasing men out of the country, without being guilty of nothing, and trying them somewheres else for what they done here.
In countries that border on us, he put in bum governments, and then tried to spread them out, so that by and by they would take in this country too, or make our own government as bum as they was.
He never paid no attention whatever to the Constitution, but he went to work and repealed laws that everybody was satisfied with and hardly nobody was against, and tried to fix the government so that he could do whatever he pleased.
He busted up the Legislatures and let on he could do all the work better by himself.
Now he washes his hands of us and even goes to work and declares war on us, so we don’t owe him nothing, and whatever authority he ever had he ain’t got no more.
He has burned down towns, shot down people like dogs, and raised hell against us out on the ocean.
He hired whole regiments of Dutch, etc., to fight us, and told them they could have anything they wanted if they could take it away from us, and sicked these Dutch, etc., on us.
He grabbed our own people when he found them in ships on the ocean, and shoved guns into their hands, and made them fight against us, no matter how much they didn’t want to.
He stirred up the Indians, and give them arms and ammunition, and told them to go to it, and they have killed men, women and children, and don’t care which.
Every time he has went to work and pulled any of these things, we have went to work and put in a kick, but every time we have went to work and put in a kick he has went to work and did it again. When a man keeps on handing out such rough stuff all the time, all you can say is that he ain’t got no class and ain’t fitten to have no authority over people who have got any rights, and he ought to be kicked out.
When we complained to the English we didn’t get no more satisfaction. Almost every day we give them plenty of warning that the politicians over there was doing things to us that they didn’t have no right to do. We kept on reminding them who we was, and what we was doing here, and how we come to come here. We asked them to get us a square deal, and told them that if this thing kept on we’d have to do something about it and maybe they wouldn’t like it. But the more we talked, the more they didn’t pay no attention to us. Therefore, if they ain’t for us they must be agin us, and we are ready to give them the fight of their lives, or to shake hands when it is over.
Therefore be it resolved, That we, the representatives of the people of the United States of America, in Congress assembled, hereby declare as follows: That the United States, which was the United Colonies in former times, is now a free country, and ought to be; that we have throwed out the English King and don’t want to have nothing to do with him no more, and are not taking no more English orders no more; and that, being as we are now a free country, we can do anything that free countries can do, especially declare war, make peace, sign treaties, go into business, etc. And we swear on the Bible on this proposition, one and all, and agree to stick to it no matter what happens, whether we win or we lose, and whether we get away with it or get the worst of it, no matter whether we lose all our property by it or even get hung for it.
When this was reprinted in A Mencken Chrestomathy, the author added the following note:
“From THE AMERICAN LANGUAGE. THIRD EDITION, 1923, pp. 398-402. First printed, as Essay in American, in the Baltimore Evening Sun, Nov. 7, 1921. Reprinted in THE AMERICAN LANGUAGE, SECOND EDITION, 1921, pp. 388-92. From the preface thereof: ‘It must be obvious that more than one section of the original is now quite unintelligible to the average American of the sort using the Common Speech. What would he make, for example, of such a sentence as this one: “He has called together bodies at places unusual, uncomfortable, and distant from the depository of their public records, for the sole purpose of fatiguing them into compliance with his measures”? Or of this: “He has refused for a long time, after such dissolution, to cause others to be elected, whereby the legislative powers, incapable of annihilation, have returned to the people at large for their exercise.” Such Johnsonian periods are quite beyond his comprehension, and no doubt the fact is at least partly to blame for the neglect upon which the Declaration has fallen in recent years, When, during the Wilson-Palmer saturnalia of oppressions [1918-1920], specialists in liberty began protesting that the Declaration plainly gave the people the right to alter the government under which they lived and even to abolish it altogether, they encountered the utmost incredulity. On more than one occasion, in fact, such an exegete was tarred and feathered by shocked members of the American Legion, even after the Declaration had been read to them. What ailed them was simply that they could not understand its Eighteenth Century English.’ This jocosity was denounced as seditious by various patriotic Americans, and in England it was accepted gravely and deplored sadly as a specimen of current Standard American.”
“The Bible as Poetry” by Walt Whitman
I suppose one cannot at this day say anything new, from a literary point of view, about those autochthonic bequests of Asia—the Hebrew Bible, the mighty Hindu epics, and a hundred lesser but typical works; (not now definitely including the Iliad—though that work was certainly of Asiatic genesis, as Homer himself was—considerations which seem curiously ignored.) But will there ever be a time or place—ever a student, however modern, of the grand art, to whom those compositions will not afford profounder lessons than all else of their kind in the garnerage of the past? Could there be any more opportune suggestion, to the current popular writer and reader of verse, what the office of poet was in primeval times—and is yet capable of being, anew, adjusted entirely to the modern?
All the poems of Orientalism, with the Old and New Testaments at the centre, tend to deep and wide, (I don’t know but the deepest and widest,) psychological development—with little, or nothing at all, of the mere esthetic, the principal verse-requirement of our day. Very late, but unerringly, comes to every capable student the perception that it is not in beauty, it is not in art, it is not even in science, that the profoundest laws of the case have their eternal sway and outcropping.
In his discourse on “Hebrew Poets” De Sola Mendes said: “The fundamental feature of Judaism, of the Hebrew nationality, was religion; its poetry was naturally religious. Its subjects, God and Providence, the covenants with Israel, God in Nature, and as reveal’d, God the Creator and Governor, Nature in her majesty and beauty, inspired hymns and odes to Nature’s God. And then the checker’d history of the nation furnish’d allusions, illustrations, and subjects for epic display—the glory of the sanctuary, the offerings, the splendid ritual, the Holy City, and lov’d Palestine with its pleasant valleys and wild tracts.” Dr. Mendes said “that rhyming was not a characteristic of Hebrew poetry at all. Metre was not a necessary mark of poetry. Great poets discarded it; the early Jewish poets knew it not.” Compared with the famed epics of Greece, and lesser ones since, the spinal supports of the Bible are simple and meagre. All its history, biography, narratives, &c., are as beads, strung on and indicating the eternal thread of the Deific purpose and power. Yet with only deepest faith for impetus, and such Deific purpose for palpable or impalpable theme, it often transcends the masterpieces of Hellas, and all masterpieces.
The metaphors daring beyond account, the lawless soul, extravagant by our standards, the glow of love and friendship, the fervent kiss—nothing in argument or logic, but unsurpass’d in proverbs, in religious ecstasy, in suggestions of common mortality and death, man’s great equalizers—the spirit everything, the ceremonies and forms of the churches nothing, faith limitless, its immense sensuousness immensely spiritual—an incredible, all-inclusive non-worldliness and dew-scented illiteracy (the antipodes of our Nineteenth Century business absorption and morbid refinement)—no hair-splitting doubts, no sickly sulking and sniffling, no “Hamlet,” no “Adonais,” no “Thanatopsis,” no “In Memoriam.”
The culminated proof of the poetry of a country is the quality of its personnel, which, in any race, can never be really superior without superior poems. The finest blending of individuality with universality (in my opinion nothing out of the galaxies of the “Iliad,” or Shakspere’s heroes, or from the Tennysonian “Idylls,” so lofty, devoted and starlike,) typified in the songs of those old Asiatic lands. Men and women as great columnar trees. Nowhere else the abnegation of self towering in such quaint sublimity; nowhere else the simplest human emotions conquering the gods of heaven, and fate itself. (The episode, for instance, toward the close of the “Mahabharata”—the journey of the wife Savitri with the god of death, Yama,
“One terrible to see—blood-red his garb,
His body huge and dark, bloodshot his eyes,
Which flamed like suns beneath his turban cloth,
Arm’d was he with a noose,”
who carries off the soul of the dead husband, the wife tenaciously following, and—by the resistless charm of perfect poetic recitation!—eventually redeeming her captive mate.)
I remember how enthusiastically William H. Seward, in his last days, once expatiated on these themes, from his travels in Turkey, Egypt, and Asia Minor, finding the oldest Biblical narratives exactly illustrated there to-day with apparently no break or change along three thousand years—the veil’d women, the costumes, the gravity and simplicity, all the manners just the same. The veteran Trelawney said he found the only real nobleman of the world in a good average specimen of the mid-aged or elderly Oriental. In the East the grand figure, always leading, is the old man, majestic, with flowing beard, paternal, &c. In Europe and America, it is, as we know, the young fellow—in novels, a handsome and interesting hero, more or less juvenile—in operas, a tenor with blooming cheeks, black mustache, superficial animation, and perhaps good lungs, but no more depth than skim-milk. But reading folks probably get their information of those Bible areas and current peoples, as depicted in print by English and French cads, the most shallow, impudent, supercilious brood on earth.
I have said nothing yet of the cumulus of associations (perfectly legitimate parts of its influence, and finally in many respects the dominant parts,) of the Bible as a poetic entity, and of every portion of it. Not the old edifice only—the congeries also of events and struggles and surroundings, of which it has been the scene and motive—even the horrors, dreads, deaths. How many ages and generations have brooded and wept and agonized over this book! What untellable joys and ecstasies—what support to martyrs at the stake—from it. (No really great song can ever attain full purport till long after the death of its singer—till it has accrued and incorporated the many passions, many joys and sorrows, it has itself arous’d.) To what myriads has it been the shore and rock of safety—the refuge from driving tempest and wreck! Translated in all languages, how it has united this diverse world! Of civilized lands to-day, whose of our retrospects has it not interwoven and link’d and permeated? Not only does it bring us what is clasp’d within its covers; nay, that is the least of what it brings. Of its thousands, there is not a verse, not a word, but is thick-studded with human emotions, successions of fathers and sons, mothers and daughters, of our own antecedents, inseparable from that background of us, on which, phantasmal as it is, all that we are to-day inevitably depends—our ancestry, our past.
Strange, but true, that the principal factor in cohering the nations, eras and paradoxes of the globe, by giving them a common platform of two or three great ideas, a commonalty of origin, and projecting kosmic brotherhood, the dream of all hope, all time—that the long trains gestations, attempts and failures, resulting in the New World, and in modern solidarity and politics—are to be identified and resolv’d back into a collection of old poetic lore, which, more than any one thing else, has been the axis of civilization and history through thousands of years—and except for which this America of ours, with its polity and essentials, could not now be existing.
No true bard will ever contravene the Bible. If the time ever comes when iconoclasm does its extremest in one direction against the Books of the Bible in its present form, the collection must still survive in another, and dominate just as much as hitherto, or more than hitherto, through its divine and primal poetic structure. To me, that is the living and definite element-principle of the work, evolving everything else. Then the continuity; the oldest and newest Asiatic utterance and character, and all between, holding together, like the apparition of the sky, and coming to us the same. Even to our Nineteenth Century here are the fountain heads of song.
“Of Superstition” by Francis Bacon
IT WERE better to have no opinion of God at all, than such an opinion, as is unworthy of him. For the one is unbelief, the other is contumely; and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: Surely (saith he) I had rather a great deal, men should say, there was no such man at all, as Plutarch, than that they should say, that there was one Plutarch, that would eat his children as soon as they were born; as the poets speak of Saturn. And as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy, in the minds of men. Therefore theism did never perturb states; for it makes men wary of themselves, as looking no further: and we see the times inclined to atheism (as the time of Augustus Caesar) were civil times. But superstition hath been the confusion of many states, and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition, is the people; and in all superstition, wise men follow fools; and arguments are fitted to practice, in a reversed order. It was gravely said by some of the prelates in the Council of Trent, where the doctrine of the Schoolmen bare great sway, that the Schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phenomena; though they knew there were no such things; and in like manner, that the Schoolmen had framed a number of subtle and intricate axioms, and theorems, to save the practice of the church. The causes of superstition are: pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; overgreat reverence of traditions, which cannot but load the church; the stratagems of prelates, for their own ambition and lucre; the favoring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters, by human, which cannot but breed mixture of imaginations: and, lastly, barbarous times, especially joined with calamities and disasters. Superstition, without a veil, is a deformed thing; for, as it addeth deformity to an ape, to be so like a man, so the similitude of superstition to religion, makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt, into a number of petty observances. There is a superstition in avoiding superstition, when men think to do best, if they go furthest from the superstition, formerly received; therefore care would be had that (as it fareth in ill purgings) the good be not taken away with the bad; which commonly is done, when the people is the reformer.
“A Free Man’s Worship” by Bertrand Russell
TO Dr. Faustus in his study Mephistopheles told the history of the Creation, saying:
“The endless praises of the choirs of angels had begun to grow wearisome; for, after all, did he not deserve their praise? Had he not given them endless joy? Would it not be more amusing to obtain undeserved praise, to be worshiped by beings whom he tortured? He smiled inwardly, and resolved that the great drama should be performed.
“For countless ages the hot nebula whirled aimlessly through space. At length it began to take shape, the central mass threw off planets, the planets cooled, boiling seas and burning mountains heaved and tossed, from black masses of cloud hot sheets of rain deluged the barely solid crust. And now the first germ of life grew in the depths of the ocean, and developed rapidly in the fructifying warmth into vast forest trees, huge ferns springing from the damp mould, sea monsters breeding, fighting, devouring, and passing away. And from the monsters, as the play unfolded itself, Man was born, with the power of thought, the knowledge of good and evil, and the cruel thirst for worship. And Man saw that all is passing in this mad, monstrous world, that all is struggling to snatch, at any cost, a few brief moments of life before Death’s inexorable decree. And Man said: ‘There is a hidden purpose, could we but fathom it, and the purpose is good; for we must reverence something, and in the visible world there is nothing worthy of reverence.’ And Man stood aside from the struggle, resolving that God intended harmony to come out of chaos by human efforts. And when he followed the instincts which God had transmitted to him from his ancestry of beasts of prey, he called it Sin, and asked God to forgive him. But he doubted whether he could be justly forgiven, until he invented a divine Plan by which God’s wrath was to have been appeased. And seeing the present was bad, he made it yet worse, that thereby the future might be better. And he gave God thanks for the strength that enabled him to forgo even the joys that were possible. And God smiled; and when he saw that Man had become perfect in renunciation and worship, he sent another sun through the sky, which crashed into Man’s sun; and all returned again to nebula.
“‘Yes,’ he murmured, ‘it was a good play; I will have it performed again.’”
I was standing on the bank of the River Goltva, waiting for the ferry-boat from the other side. At ordinary times the Goltva is a humble stream of moderate size, silent and pensive, gently glimmering from behind thick reeds; but now a regular lake lay stretched out before me. The waters of spring, running riot, had overflowed both banks and flooded both sides of the river for a long distance, submerging vegetable gardens, hayfields and marshes, so that it was no unusual thing to meet poplars and bushes sticking out above the surface of the water and looking in the darkness like grim solitary crags.
The weather seemed to me magnificent. It was dark, yet I could see the trees, the water and the people. . . . The world was lighted by the stars, which were scattered thickly all over the sky. I don’t remember ever seeing so many stars. Literally one could not have put a finger in between them. There were some as big as a goose’s egg, others tiny as hempseed. . . . They had come out for the festival procession, every one of them, little and big, washed, renewed and joyful, and everyone of them was softly twinkling its beams. The sky was reflected in the water; the stars were bathing in its dark depths and trembling with the quivering eddies. The air was warm and still. . . . Here and there, far away on the further bank in the impenetrable darkness, several bright red lights were gleaming. . . .
A couple of paces from me I saw the dark silhouette of a peasant in a high hat, with a thick knotted stick in his hand.
“How long the ferry-boat is in coming!” I said.
“It is time it was here,” the silhouette answered.
“You are waiting for the ferry-boat, too?”
“No I am not,” yawned the peasant—”I am waiting for the illumination. I should have gone, but to tell you the truth, I haven’t the five kopecks for the ferry.”
“I’ll give you the five kopecks.”
“No; I humbly thank you. . . . With that five kopecks put up a candle for me over there in the monastery. . . . That will be more interesting, and I will stand here. What can it mean, no ferry-boat, as though it had sunk in the water!”
The peasant went up to the water’s edge, took the rope in his hands, and shouted; “Ieronim! Ieron—im!”
“Of Revenge” by Francis Bacon
REVENGE is a kind of wild justice; which the more man’s nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince’s part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong’s sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man’s enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more generous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God’s hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.
“Thoughts on Various Subjects” by Jonathan Swift (From The Battle of the Books)
We have just enough religion to make us hate, but not enough to make us love one another.
Reflect on things past as wars, negotiations, factions, etc. We enter so little into those interests, that we wonder how men could possibly be so busy and concerned for things so transitory; look on the present times, we find the same humour, yet wonder not at all.
A wise man endeavours, by considering all circumstances, to make conjectures and form conclusions; but the smallest accident intervening (and in the course of affairs it is impossible to foresee all) does often produce such turns and changes, that at last he is just as much in doubt of events as the most ignorant and inexperienced person.
Positiveness is a good quality for preachers and orators, because he that would obtrude his thoughts and reasons upon a multitude, will convince others the more, as he appears convinced himself.
How is it possible to expect that mankind will take advice, when they will not so much as take warning?
I forget whether Advice be among the lost things which Aristo says are to be found in the moon; that and Time ought to have been there.
No preacher is listened to but Time, which gives us the same train and turn of thought that older people have tried in vain to put into our heads before.
When we desire or solicit anything, our minds run wholly on the good side or circumstances of it; when it is obtained, our minds run wholly on the bad ones.
In a glass-house the workmen often fling in a small quantity of fresh coals, which seems to disturb the fire, but very much enlivens it. This seems to allude to a gentle stirring of the passions, that the mind may not languish.
Religion seems to have grown an infant with age, and requires miracles to nurse it, as it had in its infancy.
All fits of pleasure are balanced by an equal degree of pain or languor; it is like spending this year part of the next year’s revenue.
The latter part of a wise man’s life is taken up in curing the follies, prejudices, and false opinions he had contracted in the former.
[Ed. note: The following citations come from one-star Amazon reviews of Herman Melville's novel Moby-Dick. To be very clear, I think Moby-Dick is fantastic---but I also enjoy seeing what people compelled to write negative reviews of the book on Amazon had to say. What follows are selections of one-star Amazon reviews; I've preserved the reviewers' unique styles of punctuation and spelling. See also: on Joyce's Ulysses and Markson's Wittgenstein's Mistress].
I bought this book for a friend in jail. Alas, he was unable to read it because the font was too small.
First of all, classiflying it as fiction is a mistake. Probably a good 60% of the book is non-fiction – chapter after chapter dedicated to every imaginable detail of the biology of the whale and every imaginable nuance of whaling.
Ray Bradbury, who wrote the screenplay for this novel, (a la Gregory Peck) couldn’t even finish the damn thing!
Moby Dick, was a horrible waiste of time. Along with its wordy paragraphs, it also talked about uninteresting issues. It is also to long, and you don’t hear of them encountering the whale until the end of the book.
I am quite the fan of stories which involve man eating sea creatures, such as Jaws. Moby Dick is nothing compared to such classics, I fear.
Moby Ick’s more like it.
It made for a smashing movie.
Throughout the book, you may read one chapter with some action only to be followed by 5 or 6 chapters of tangents that are not necessary to understand the story.
Honestly, Over 400 pages devoted to killing a whale because it ate your hand? Come on.
Those chapters about Ishmael sleeping with whatever his name was and Ishamel had such a good time with the other guy’s arm over him and leg over him that he didn’t know if he was straight or gay any more.
What is the whales motivation? You dont know.
I have seen better writing in a Hallmark card! Boring! Give me a good ole copy of Elvis and Me! A true story that really tugs at your heart strings! I sleep with that one under my pillow! Keep Moby Dick away from my bed!
i personally didn’t enjoy the philosophical or deep side of the book, i have read much much better books in that regard.
It is 540somepages of boring whaling details.
I think if you made it into a short comic strip, you would have liked it.
There is no suspense, and I find the idea of people hunting whales offensive. Offensive with a capital O.
No wonder Melville flopped as a writter.
OMG, this is tedious and torture to read.
If you like a story with nonessential information and an author that is entirely to verbose, then this book is for you.
I love literatur just as much as the next guy but we must face it 100 years or so ago American literature was reall weak and lagging from the rest of the world, perhaps now they’re starting to catch up with writers like Ann Rice and them.
It is hard to read. like work. Doubt he could get published today.
I HATE this book. Why? It’s BORING!
The only people who like this book are english teachers who derive a feeling of moral superiority from forcing others to read this incredibly bad novel.
If you want to read lots of meaningless whale trivia read the book.
Boy gets whale. Boy loses whale. Boy gets whale. Spawns yawns.
The drama’s done. Why then here does any one step forth?—Because one did survive the wreck.
It so chanced, that after the Parsee’s disappearance, I was he whom the Fates ordained to take the place of Ahab’s bowsman, when that bowsman assumed the vacant post; the same, who, when on the last day the three men were tossed from out of the rocking boat, was dropped astern. So, floating on the margin of the ensuing scene, and in full sight of it, when the halfspent suction of the sunk ship reached me, I was then, but slowly, drawn towards the closing vortex. When I reached it, it had subsided to a creamy pool. Round and round, then, and ever contracting towards the button-like black bubble at the axis of that slowly wheeling circle, like another Ixion I did revolve. Till, gaining that vital centre, the black bubble upward burst; and now, liberated by reason of its cunning spring, and, owing to its great buoyancy, rising with great force, the coffin life-buoy shot lengthwise from the sea, fell over, and floated by my side. Buoyed up by that coffin, for almost one whole day and night, I floated on a soft and dirgelike main. The unharming sharks, they glided by as if with padlocks on their mouths; the savage sea-hawks sailed with sheathed beaks. On the second day, a sail drew near, nearer, and picked me up at last. It was the devious-cruising Rachel, that in her retracing search after her missing children, only found another orphan.
The untitled epilogue to Melville’s Moby-Dick, which I’ve always thought of by its epigraph from Job, ”And I Only Am Escaped Alone to Tell Thee.”
I’ve enjoyed citing these extracts through this reading of Moby-Dick.
“I turn my body from the sun. What ho, Tashtego! let me hear thy hammer. Oh! ye three unsurrendered spires of mine; thou uncracked keel; and only god-bullied hull; thou firm deck, and haughty helm, and Pole-pointed prow,—death-glorious ship! must ye then perish, and without me? Am I cut off from the last fond pride of meanest shipwrecked captains? Oh, lonely death on lonely life! Oh, now I feel my topmost greatness lies in my topmost grief. Ho, ho! from all your furthest bounds, pour ye now in, ye bold billows of my whole foregone life, and top this one piled comber of my death! Towards thee I roll, thou all-destroying but unconquering whale; to the last I grapple with thee; from hell’s heart I stab at thee; for hate’s sake I spit my last breath at thee. Sink all coffins and all hearses to one common pool! and since neither can be mine, let me then tow to pieces, while still chasing thee, though tied to thee, thou damned whale! THUS, I give up the spear!”
From “The Chase—The Third Day,” Chapter 135 of Melville’s Moby-Dick. Ahab’s final monologue.
“What is it, what nameless, inscrutable, unearthly thing is it; what cozening, hidden lord and master, and cruel, remorseless emperor commands me; that against all natural lovings and longings, I so keep pushing, and crowding, and jamming myself on all the time; recklessly making me ready to do what in my own proper, natural heart, I durst not so much as dare? Is Ahab, Ahab? Is it I, God, or who, that lifts this arm? But if the great sun move not of himself; but is as an errand-boy in heaven; nor one single star can revolve, but by some invisible power; how then can this one small heart beat; this one small brain think thoughts; unless God does that beating, does that thinking, does that living, and not I. By heaven, man, we are turned round and round in this world, like yonder windlass, and Fate is the handspike. And all the time, lo! that smiling sky, and this unsounded sea! Look! see yon Albicore! who put it into him to chase and fang that flying-fish? Where do murderers go, man! Who’s to doom, when the judge himself is dragged to the bar? But it is a mild, mild wind, and a mild looking sky; and the air smells now, as if it blew from a far-away meadow; they have been making hay somewhere under the slopes of the Andes, Starbuck, and the mowers are sleeping among the new-mown hay. Sleeping? Aye, toil we how we may, we all sleep at last on the field. Sleep? Aye, and rust amid greenness; as last year’s scythes flung down, and left in the half-cut swaths—Starbuck!”
But blanched to a corpse’s hue with despair, the Mate had stolen away.
From “The Symphony,” Chapter 132 of Melville’s Moby-Dick. The speaker is, of course, Ahab.
“…the step-mother world, so long cruel—forbidding—now threw affectionate arms round his stubborn neck…” (Moby-Dick)
It was a clear steel-blue day. The firmaments of air and sea were hardly separable in that all-pervading azure; only, the pensive air was transparently pure and soft, with a woman’s look, and the robust and man-like sea heaved with long, strong, lingering swells, as Samson’s chest in his sleep.
Hither, and thither, on high, glided the snow-white wings of small, unspeckled birds; these were the gentle thoughts of the feminine air; but to and fro in the deeps, far down in the bottomless blue, rushed mighty leviathans, sword-fish, and sharks; and these were the strong, troubled, murderous thinkings of the masculine sea.
But though thus contrasting within, the contrast was only in shades and shadows without; those two seemed one; it was only the sex, as it were, that distinguished them.
Aloft, like a royal czar and king, the sun seemed giving this gentle air to this bold and rolling sea; even as bride to groom. And at the girdling line of the horizon, a soft and tremulous motion—most seen here at the Equator—denoted the fond, throbbing trust, the loving alarms, with which the poor bride gave her bosom away.
Tied up and twisted; gnarled and knotted with wrinkles; haggardly firm and unyielding; his eyes glowing like coals, that still glow in the ashes of ruin; untottering Ahab stood forth in the clearness of the morn; lifting his splintered helmet of a brow to the fair girl’s forehead of heaven.
Oh, immortal infancy, and innocency of the azure! Invisible winged creatures that frolic all round us! Sweet childhood of air and sky! how oblivious were ye of old Ahab’s close-coiled woe! But so have I seen little Miriam and Martha, laughing-eyed elves, heedlessly gambol around their old sire; sporting with the circle of singed locks which grew on the marge of that burnt-out crater of his brain.
Slowly crossing the deck from the scuttle, Ahab leaned over the side and watched how his shadow in the water sank and sank to his gaze, the more and the more that he strove to pierce the profundity. But the lovely aromas in that enchanted air did at last seem to dispel, for a moment, the cankerous thing in his soul. That glad, happy air, that winsome sky, did at last stroke and caress him; the step-mother world, so long cruel—forbidding—now threw affectionate arms round his stubborn neck, and did seem to joyously sob over him, as if over one, that however wilful and erring, she could yet find it in her heart to save and to bless. From beneath his slouched hat Ahab dropped a tear into the sea; nor did all the Pacific contain such wealth as that one wee drop.
From “The Symphony,” Chapter 132 of Melville’s Moby-Dick.
“Look ye, blacksmith, these are the gathered nail-stubbs of the steel shoes of racing horses.”
“Horse-shoe stubbs, sir? Why, Captain Ahab, thou hast here, then, the best and stubbornest stuff we blacksmiths ever work.”
“I know it, old man; these stubbs will weld together like glue from the melted bones of murderers. Quick! forge me the harpoon. And forge me first, twelve rods for its shank; then wind, and twist, and hammer these twelve together like the yarns and strands of a tow-line. Quick! I’ll blow the fire.”
When at last the twelve rods were made, Ahab tried them, one by one, by spiralling them, with his own hand, round a long, heavy iron bolt. “A flaw!” rejecting the last one. “Work that over again, Perth.”
This done, Perth was about to begin welding the twelve into one, when Ahab stayed his hand, and said he would weld his own iron. As, then, with regular, gasping hems, he hammered on the anvil, Perth passing to him the glowing rods, one after the other, and the hard pressed forge shooting up its intense straight flame, the Parsee passed silently, and bowing over his head towards the fire, seemed invoking some curse or some blessing on the toil. But, as Ahab looked up, he slid aside.
“What’s that bunch of lucifers dodging about there for?” muttered Stubb, looking on from the forecastle. “That Parsee smells fire like a fusee; and smells of it himself, like a hot musket’s powder-pan.”
At last the shank, in one complete rod, received its final heat; and as Perth, to temper it, plunged it all hissing into the cask of water near by, the scalding steam shot up into Ahab’s bent face.
“Would’st thou brand me, Perth?” wincing for a moment with the pain; “have I been but forging my own branding-iron, then?”
“Pray God, not that; yet I fear something, Captain Ahab. Is not this harpoon for the White Whale?”
“For the white fiend! But now for the barbs; thou must make them thyself, man. Here are my razors—the best of steel; here, and make the barbs sharp as the needle-sleet of the Icy Sea.”
For a moment, the old blacksmith eyed the razors as though he would fain not use them.
“Take them, man, I have no need for them; for I now neither shave, sup, nor pray till—but here—to work!”
Fashioned at last into an arrowy shape, and welded by Perth to the shank, the steel soon pointed the end of the iron; and as the blacksmith was about giving the barbs their final heat, prior to tempering them, he cried to Ahab to place the water-cask near.
“No, no—no water for that; I want it of the true death-temper. Ahoy, there! Tashtego, Queequeg, Daggoo! What say ye, pagans! Will ye give me as much blood as will cover this barb?” holding it high up. A cluster of dark nods replied, Yes. Three punctures were made in the heathen flesh, and the White Whale’s barbs were then tempered.
“Ego non baptizo te in nomine patris, sed in nomine diaboli!” deliriously howled Ahab, as the malignant iron scorchingly devoured the baptismal blood.
Now, mustering the spare poles from below, and selecting one of hickory, with the bark still investing it, Ahab fitted the end to the socket of the iron. A coil of new tow-line was then unwound, and some fathoms of it taken to the windlass, and stretched to a great tension. Pressing his foot upon it, till the rope hummed like a harp-string, then eagerly bending over it, and seeing no strandings, Ahab exclaimed, “Good! and now for the seizings.”
At one extremity the rope was unstranded, and the separate spread yarns were all braided and woven round the socket of the harpoon; the pole was then driven hard up into the socket; from the lower end the rope was traced half-way along the pole’s length, and firmly secured so, with intertwistings of twine. This done, pole, iron, and rope—like the Three Fates—remained inseparable, and Ahab moodily stalked away with the weapon; the sound of his ivory leg, and the sound of the hickory pole, both hollowly ringing along every plank. But ere he entered his cabin, light, unnatural, half-bantering, yet most piteous sound was heard. Oh, Pip! thy wretched laugh, thy idle but unresting eye; all thy strange mummeries not unmeaningly blended with the black tragedy of the melancholy ship, and mocked it!
From “The Forge,” Chapter 113 of Melville’s Moby-Dick.
“And there is a Catskill eagle in some souls that can alike dive down into the blackest gorges…” (Moby-Dick)
Look not too long in the face of the fire, O man! Never dream with thy hand on the helm! Turn not thy back to the compass; accept the first hint of the hitching tiller; believe not the artificial fire, when its redness makes all things look ghastly. To-morrow, in the natural sun, the skies will be bright; those who glared like devils in the forking flames, the morn will show in far other, at least gentler, relief; the glorious, golden, glad sun, the only true lamp—all others but liars!
Nevertheless the sun hides not Virginia’s Dismal Swamp, nor Rome’s accursed Campagna, nor wide Sahara, nor all the millions of miles of deserts and of griefs beneath the moon. The sun hides not the ocean, which is the dark side of this earth, and which is two thirds of this earth. So, therefore, that mortal man who hath more of joy than sorrow in him, that mortal man cannot be true—not true, or undeveloped. With books the same. The truest of all men was the Man of Sorrows, and the truest of all books is Solomon’s, and Ecclesiastes is the fine hammered steel of woe. “All is vanity.” ALL. This wilful world hath not got hold of unchristian Solomon’s wisdom yet. But he who dodges hospitals and jails, and walks fast crossing graveyards, and would rather talk of operas than hell; calls Cowper, Young, Pascal, Rousseau, poor devils all of sick men; and throughout a care-free lifetime swears by Rabelais as passing wise, and therefore jolly;—not that man is fitted to sit down on tomb-stones, and break the green damp mould with unfathomably wondrous Solomon.
But even Solomon, he says, “the man that wandereth out of the way of understanding shall remain” (I.E., even while living) “in the congregation of the dead.” Give not thyself up, then, to fire, lest it invert thee, deaden thee; as for the time it did me. There is a wisdom that is woe; but there is a woe that is madness. And there is a Catskill eagle in some souls that can alike dive down into the blackest gorges, and soar out of them again and become invisible in the sunny spaces. And even if he for ever flies within the gorge, that gorge is in the mountains; so that even in his lowest swoop the mountain eagle is still higher than other birds upon the plain, even though they soar.
From “The Try-Works,” Chapter 96 of Melville’s Moby-Dick.
“The Town-Ho’s Story” by Herman Melville
(This tale is Chapter 54 of Moby-Dick but it stands on its own as a story)
(AS TOLD AT THE GOLDEN INN)
The Cape of Good Hope, and all the watery region round about there, is much like some noted four corners of a great highway, where you meet more travellers than in any other part.
It was not very long after speaking the Goney that another homeward-bound whaleman, the Town-Ho,* was encountered. She was manned almost wholly by Polynesians. In the short gam that ensued she gave us strong news of Moby Dick. To some the general interest in the White Whale was now wildly heightened by a circumstance of the Town-Ho’s story, which seemed obscurely to involve with the whale a certain wondrous, inverted visitation of one of those so called judgments of God which at times are said to overtake some men. This latter circumstance, with its own particular accompaniments, forming what may be called the secret part of the tragedy about to be narrated, never reached the ears of Captain Ahab or his mates. For that secret part of the story was unknown to the captain of the Town-Ho himself. It was the private property of three confederate white seamen of that ship, one of whom, it seems, communicated it to Tashtego with Romish injunctions of secrecy, but the following night Tashtego rambled in his sleep, and revealed so much of it in that way, that when he was wakened he could not well withhold the rest. Nevertheless, so potent an influence did this thing have on those seamen in the Pequod who came to the full knowledge of it, and by such a strange delicacy, to call it so, were they governed in this matter, that they kept the secret among themselves so that it never transpired abaft the Pequod’s main-mast. Interweaving in its proper place this darker thread with the story as publicly narrated on the ship, the whole of this strange affair I now proceed to put on lasting record.
*The ancient whale-cry upon first sighting a whale from the mast-head, still used by whalemen in hunting the famous Gallipagos terrapin.
For my humor’s sake, I shall preserve the style in which I once narrated it at Lima, to a lounging circle of my Spanish friends, one saint’s eve, smoking upon the thick-gilt tiled piazza of the Golden Inn. Of those fine cavaliers, the young Dons, Pedro and Sebastian, were on the closer terms with me; and hence the interluding questions they occasionally put, and which are duly answered at the time.
“Some two years prior to my first learning the events which I am about rehearsing to you, gentlemen, the Town-Ho, Sperm Whaler of Nantucket, was cruising in your Pacific here, not very many days’ sail eastward from the eaves of this good Golden Inn. She was somewhere to the northward of the Line. One morning upon handling the pumps, according to daily usage, it was observed that she made more water in her hold than common. They supposed a sword-fish had stabbed her, gentlemen. But the captain, having some unusual reason for believing that rare good luck awaited him in those latitudes; and therefore being very averse to quit them, and the leak not being then considered at all dangerous, though, indeed, they could not find it after searching the hold as low down as was possible in rather heavy weather, the ship still continued her cruisings, the mariners working at the pumps at wide and easy intervals; but no good luck came; more days went by, and not only was the leak yet undiscovered, but it sensibly increased. So much so, that now taking some alarm, the captain, making all sail, stood away for the nearest harbor among the islands, there to have his hull hove out and repaired.
“Hollow” by Breece D’J Pancake
Hunched on his knees in front of the three-foot coal seam, Buddy was lost in the back-and-forth rhythm of the truck mine’s relay: the glitter of coal and sandstone in his cap light, the setting and lifting and pouring into the cart that carried the stuff to the mouth of the mine. This was nothing like shaft mining, no deep tunnels or up-and-down man-trips, only the setting, lifting, pouring, only the rumbling of the relay cart and the light-flash from caps in the relay. In the pace of work, he daydreamed his father lowering him into the cistern: many summers ago he touched the cool tile walls, felt the moist air from the water below, heard the pulley squeak in the circle of blue above. The tin of the well-pail buckled under his tiny feet, and he began to cry. His father hauled him up. “That’s the way we do it,” he said, laughing, and carried Buddy to the house.
But that came before everything; before they moved from the ridge, before the big mine closed, before welfare. Now, at the far end of the relay, the men were quiet, and Buddy wondered if they thought of stupid things. From where he squatted he could see the gray grin of light at the mouth of the truck mine, the March wind spraying dust into little clouds. The half-ton relay cart was full now, and the last man in the relay shoved it toward the chute at the mine-mouth on two-by-four tracks.
“Take a break” came from the opening, and as he set his shovel aside to rise from where he knelt at the coal face, Buddy saw his cousin Curtis start through the mine-mouth. Curtis was dragging a poplar post behind him as he crawled past the relay cart toward the face. Buddy watched while Curtis worked the post upright from the floor to catch the weight of the ceiling. It was too short, and Curtis hammered wedges in to tighten the fit.
“Got it?” Buddy asked.
“Hell no, but she looks real pretty.”