Even pain counts (Ursula K. Le Guin)

Fulfillment, Shevek thought, is a function of time. The search for pleasure is circular, repetitive, atemporal. The variety seeking of the spectator, the thrill hunter, the sexually promiscuous, always ends in the same place. It has an end. It comes to the end and has to start over. It is not a journey and return, but a closed cycle, a locked room, a cell.Outside the locked room is the landscape of time, in which the spirit may, with luck and courage, construct the fragile, makeshift, improbable roads and cities of fidelity: a landscape inhabitable by human beings.

It is not until an act occurs within the landscape of the past and the future that it is a human act. Loyalty, which asserts the continuity of past and future, binding time into a whole, is the root of human strength; there is no good to be done without it.

So, looking back on the last four years, Shevek saw them not as wasted, but as part of the edifice that he and Takver were building with their lives. The thing about working with time, instead of against it, he thought, is that it is not wasted. Even pain counts.

From Ursula K. Le Guin’s 1974 novel The Dispossessed.

Eddie Campbell’s 1001 Nights of Bacchus (Book acquired, 11.19.2015)

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I took my kids to the bookstore yesterday because they wanted to get some more Choose Your Own Adventure books. We got a bunch of those—and maybe I’ll do a post on those, although I’ve never wanted this blog to be a nostalgia-soaked blog, although maybe that will be a nostalgia-soaked post. My son wanted to check out the comics section; he’s five, and short, and his height matched the “G” section, where he kept grabbing up Green Lantern comics (to which I: put those back). Incorrectly shelved there among the Corps though was Eddie Campbell’s 1001 Nights of Bacchus (to which I: give that here).
IMG_0653The first time I saw Campbell’s art I was shocked. I was 12 or 13—it was in a back issue of Cerebus which I had bought in the comic shop next to the music store where I took trombone lessons (don’t ask)—so, being 12 or 13, I was still capable of shock. Dave Sim had printed (or reprinted?) the prologue, or part of the prologue, from From Hell, Campbell’s book with Alan Moore on the White Chapel/Jack the Ripper murders. What a book. I had never seen anything like that. Campbell’s inky lines seemed savage, severe, violent and sketchy, especially juxtaposed against the work of Sim and Gerhard in that particular issue of Cerebus. (The issue was part of Jaka’s Story).  Continue reading “Eddie Campbell’s 1001 Nights of Bacchus (Book acquired, 11.19.2015)”

The idea is like grass (Ursula K. Le Guin)

It is of the nature of idea to be communicated: written, spoken, done. The idea is like grass. It craves light, likes crowds, thrives on crossbreeding, grows better for being stepped on.

From Ursula K. Le Guin’s 1974 novel The Dispossessed.

Two graphic novels about Paris reviewed: 750 Years in Paris and The Spectators

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Two new(ish) graphic novels from Nobrow, Vincent Mahé’s 750 Years in Paris and Victor Hussenot’s The Spectators, showcase Paris as an enduring site of progression, turbulence, and renewal, both in culture and consciousness. Mahé’s 750 Years in Paris is a time-machine, putting its viewer in a stationary position to observe the dramatic changes in one building—and French society and culture—over the course of nearly a millennium. Hussenot’s The Spectators is a dream-machine, shuttling its characters through different skins, faces, and eyes. The titular spectators transcend not only time and space, but mind. Both books attest to the power of transformation while subtly noting the various forces that shape identity.

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Vincent Mahé’s 750 Years in Paris begins in 1265 and moves its viewer through time to 2015. The book takes us through the Black Death Plague and the 100 Years War, the reigns of Louis XIV and IV, the storming of the Bastille and the Reign of Terror, Napoleon and Hausmann, a grand Metro and a terrible Flood. The second shot in this chronology shows us a Knights Templar procession in 1270. The crusaders remind us that Western history is inextricably bound in violence, religion, and territorial expansion—but also in the exchange of ideas, information, and knowledge. We get to May 1968 with a strong visual context for France’s history of intellectual turbulence.

IMG_0613The book ends in 2015; I’ll let Mahé’s image speak for itself:
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750 Years in Paris shows us that Paris not only survives drastic change, but progresses in the face of violence. When we see, for example, that a winch has been used to hang a Protestant during the St. Bartholomew’s Day Massacre of 1572—

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—it’s worth noting that on the next page, neighbors help each other during a terrible fire. The winch remains in the picture, a visual motif of progress, of building up.IMG_0617

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Like every Nobrow title I’ve read, Victor Hussenot’s The Spectators is better experienced than described. Its aesthetic is its narrative and its narrative is its aesthetic, flowing from a lovely dream-logic of identity shifts. Who shall I be today?, the book asks.

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The titular spectators try on different skins, wear different hats, look through different eyes. Paris’s metro becomes a labyrinth dream-lab, where the spectators create the world anew by synthesizing known with unknown:IMG_0609

This vision of synthesis carries the narrative through a poetic examination of individuality and society. How much of me is me? Hussenot frames his characters in the geometry of picture puzzles, only to blur the borders that would constrain them.

It’s possible to imagine the spectators of Hussenot’s book gazing on Mahé’s ever-changing Paris building. Or, conversely, we can take Mahé’s building as one of Hussenot’s spectators—another shapeshifter in a city of shapeshifters.

I’ll close with an image from The Spectators that points towards a dream of synthesis, of infinite perspective, of unity. We have here not just a dream, but a vision of progress:

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Robert Louis Stevenson on the Ten Commandments

From Lay Morals (1879) by Robert Louis Stevenson


 

But, I may be told, we teach the ten commandments, where a world of morals lies condensed, the very pith and epitome of all ethics and religion; and a young man with these precepts engraved upon his mind must follow after profit with some conscience and Christianity of method.  A man cannot go very far astray who neither dishonours his parents, nor kills, nor commits adultery, nor steals, nor bears false witness; for these things, rightly thought out, cover a vast field of duty.

Alas! what is a precept?  It is at best an illustration; it is case law at the best which can be learned by precept.  The letter is not only dead, but killing; the spirit which underlies, and cannot be uttered, alone is true and helpful.  This is trite to sickness; but familiarity has a cunning disenchantment; in a day or two she can steal all beauty from the mountain tops; and the most startling words begin to fall dead upon the ear after several repetitions.  If you see a thing too often, you no longer see it; if you hear a thing too often, you no longer hear it.  Our attention requires to be surprised; and to carry a fort by assault, or to gain a thoughtful hearing from the ruck of mankind, are feats of about an equal difficulty and must be tried by not dissimilar means.  The whole Bible has thus lost its message for the common run of hearers; it has become mere words of course; and the parson may bawl himself scarlet and beat the pulpit like a thing possessed, but his hearers will continue to nod; they are strangely at peace, they know all he has to say; ring the old bell as you choose, it is still the old bell and it cannot startle their composure.  And so with this byword about the letter and the spirit.  It is quite true, no doubt; but it has no meaning in the world to any man of us.  Alas! it has just this meaning, and neither more nor less: that while the spirit is true, the letter is eternally false.

The shadow of a great oak lies abroad upon the ground at noon, perfect, clear, and stable like the earth.  But let a man set himself to mark out the boundary with cords and pegs, and were he never so nimble and never so exact, what with the multiplicity of the leaves and the progression of the shadow as it flees before the travelling sun, long ere he has made the circuit the whole figure will have changed.  Life may be compared, not to a single tree, but to a great and complicated forest; circumstance is more swiftly changing than a shadow, language much more inexact than the tools of a surveyor; from day to day the trees fall and are renewed; the very essences are fleeting as we look; and the whole world of leaves is swinging tempest-tossed among the winds of time.  Look now for your shadows.  O man of formulæ, is this a place for you?  Have you fitted the spirit to a single case?  Alas, in the cycle of the ages when shall such another be proposed for the judgment of man?  Now when the sun shines and the winds blow, the wood is filled with an innumerable multitude of shadows, tumultuously tossed and changing; and at every gust the whole carpet leaps and becomes new.  Can you or your heart say more?

Look back now, for a moment, on your own brief experience of life; and although you lived it feelingly in your own person, and had every step of conduct burned in by pains and joys upon your memory, tell me what definite lesson does experience hand on from youth to manhood, or from both to age?  The settled tenor which first strikes the eye is but the shadow of a delusion.  This is gone; that never truly was; and you yourself are altered beyond recognition.  Times and men and circumstances change about your changing character, with a speed of which no earthly hurricane affords an image.  What was the best yesterday, is it still the best in this changed theatre of a to-morrow?  Will your own Past truly guide you in your own violent and unexpected Future?  And if this be questionable, with what humble, with what hopeless eyes, should we not watch other men driving beside us on their unknown careers, seeing with unlike eyes, impelled by different gales, doing and suffering in another sphere of things?

And as the authentic clue to such a labyrinth and change of scene, do you offer me these two score words? these five bald prohibitions?  For the moral precepts are no more than five; the first four deal rather with matters of observance than of conduct; the tenth, Thou shalt not covet, stands upon another basis, and shall be spoken of ere long.  The Jews, to whom they were first given, in the course of years began to find these precepts insufficient; and made an addition of no less than six hundred and fifty others!  They hoped to make a pocket-book of reference on morals, which should stand to life in some such relation, say, as Hoyle stands in to the scientific game of whist.  The comparison is just, and condemns the design; for those who play by rule will never be more than tolerable players; and you and I would like to play our game in life to the noblest and the most divine advantage.  Yet if the Jews took a petty and huckstering view of conduct, what view do we take ourselves, who callously leave youth to go forth into the enchanted forest, full of spells and dire chimeras, with no guidance more complete than is afforded by these five precepts?

Honour thy father and thy mother.  Yes, but does that mean to obey? and if so, how long and how far?  Thou shall not kill.  Yet the very intention and purport of the prohibition may be best fulfilled by killing.  Thou shall not commit adultery.  But some of the ugliest adulteries are committed in the bed of marriage and under the sanction of religion and law.  Thou shalt not bear false witness.  How? by speech or by silence also? or even by a smile?  Thou shalt not steal.  Ah, that indeed!  But what is to steal? Continue reading “Robert Louis Stevenson on the Ten Commandments”

Ezra Pound wondered which should be sovereign, the verb or the noun (William H. Gass)

It is too easy—the name game—in this case.

Christened “Pound, Ezra Loomis.” If used as a verb, “pound” means to beat. If used as a noun, “pound” signifies a unit of weight, a measure of money, pressure of air, or physical force. From time to time, apropos poetry, Pound wondered which should be sovereign, the verb or the noun, and concluded, if his practice may be entered as evidence, that the verb was most noticed when knocked off the sentence like a phallus from a kouros—“Spiretop alevel the well curb”—and when effects were hammered back into their causes with naillike hyphens—“Seal sport in the spray-whited circles of cliff-wash”—hence into a compaction like a headache … splitting.

As location, a pound sequesters sick animals and strays. “Places of confinement for lawbreakers” is the definition that immediately precedes Pound’s name in The American Heritage Dictionary, after which we encounter the listing for “pound of flesh” and read of “a debt harshly insisted upon.” Certainly a pound is a large bite by any standard, yet it resembles, in being Shylock’s payment, the neschek of the Jews: money for the rent of money; not a gnaw but, in the way it feels coming due, not a nibble either. It is a tax on use, this thinning of the dime, as if money would otherwise be free of entropy; although to put the bite on someone has come to mean to beg for a loan, possibly as a return of favor, where the request is clearly not intended to invite the interest of the loan’s own teeth. So one meaning of “pound” has a relative called “blood money.” It suggests racial forfeiture.

On the other hand, the pound of flesh we subtract from the flank of a steer may increase our girth and relieve many a primordial anxiety. We call it “putting our money to work.” Wear and repair, profit or loss, depends upon your point of view, the angle of the bank and the direction of the bounce. Our poet depended without protest, for much of his life, upon funds supplied by the family of his wife.

The first few paragraphs of William H. Gass’s essay “Ezra Pound.” Collected in Finding a Form.

Ursula K. Le Guin’s novel Rocannon’s World (Book acquired, 11.07.2015)

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I just picked up Ursula K. Le Guin’s first novel Rocannon’s World on novelist Adam Novy’s recommendation. (Have you read Novy’s novel The Avian Gospels? It’s great).
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Terms like space-warp, telekinesis, teleportation give to that latest avatar of the gothic, science fiction

Terms like space-warp, telekinesis, teleportation give to that latest avatar of the gothic, science fiction (even its name adapted to modern times), the most respectable of cachets. The blasphemous hope of Faustian man: the re-ordering of nature, the canceling out of the effects of original sin, the creation of life become the daily business of the laboratory, if not on today’s agenda, at least on tomorrow’s. Why should magic seem a problem when nothing is more magical than radar or earth satellites or the transistor, and when these are explained monthly in Scientific American? The wildest imaginings of ancient sorcery become the staples of science fiction (defended by reminding cavilers that the atomic bomb itself was only yesterday a mere fantasy of neo-gothic writers): dybbuk and golem, demons who possess and artificial men who remember and make choices, finally contest with their creators the rule of this world; such legendary creatures are called, however, “invaders from outer space” and “android robots,” so that no reader need feel his sense of fact offended by what thrills his nerves.

From Leslie Fiedler’s Love and Death in the American Novel.

“The Loves of the Tortoises” — Italo Calvino

“The Loves of the Tortoises”

by

Italo Calvino


There are two tortoises on the patio: a male and a female. Zlack! Zlack! Their shells strike each other. It is their mating season.
The male pushes the female sideways, all around the edge of the paving. The female seems to resist his attack, or at least she opposes it with inert immobility. The male is smaller and more active; he seems younger. He tries repeatedly to mount her, from behind, but the back of her shell is steep and he slides off.
Now he must have succeeded in achieving the right position: he thrusts with rhythmic, cadenced strokes; at every thrust he emits a kind of gasp, almost a cry. The female has her foreclaws flattened against the ground, enabling her to raise her hind part. The male scratches with his foreclaws on her shell, his neck stuck out, his mouth gaping. The problem with these shells is that there’s no way To get a hold; in fact, the claws can find no purchase.
Now she escapes him; he pursues her. Not that she is faster or particularly determined to run away: to restrain her he gives her some little nips on a leg, always the same one. She does not rebel. Every time she stops, the male tries to mount her; but she takes a little step forward and he topples off, slamming his member on the ground. This member is fairly long, hooked in a way that apparently makes it possible for him to reach her even though the thickness of the shells and their awkward positioning separates them. So there is no telling how many of these attacks achieve their purpose or how many fair, or how many are theater, play-acting.
It is summer; the patio is bare, except for one green jasmine in a corner. The courtship consists of making so many turns around the little patch of grass, with pursuits and flights and skirmishing not of the claws but of the shells, which strike in a dull clicking. The female tries to find refuge among the stalks of the jasmine; she believes—or wants to make others believe—that she does this to hide; but actually this is the surest way to remain blocked by the male, held immobile with no avenue of escape. Now he has most likely managed to introduce his member properly; but this time they are both completely still, silent.
The sensations of the pair of mating tortoises are something Mr. Palomar cannot imagine. He observes them with a cold attention, as if they were two machines: two electronic tortoises programmed to mate. What does eros become if there are plates of bone or horny scales in the place of skin? But what we call eros—is it perhaps only a program of our corporeal bodies, more complicated because the memory receives messages from every cell of the skin, from every molecule of our tissues, and multiplies them and combines them with the impulses transmitted by our eyesight and with those aroused by the imagination? The difference lies only in the number of circuits involved: from our receptions billions of wires extend, linked with the computer of feelings, conditionings, the ties between one person and another. . . . Eros is a program that unfolds in the electronic clusters of the mind, but the mind is also skin: skin touched, seen, remembered. And what about the tortoises, enclosed in their insensitive casing? The poverty of their sensorial stimuli perhaps drives them to a concentrated, intense mental life, leads them to a crystalline inner awareness. . . . Perhaps the eros of tortoises obeys absolute spiritual laws, whereas we are prisoners of a machinery whose functioning remains unknown to us, prone to clogging up, stalling, exploding in uncontrolled automatisms. . . .
Do the tortoises understand themselves any better? After about ten minutes of mating, the two shells separate. She ahead, he behind, they resume their circling of the grass. Now the male remains more distanced; every now and then he scratches his claw against her shell, he climbs on her for a little, but without much conviction. They go back under the jasmine. He gives her a nip or two on a leg, always in the same place.

(Via/more).

“Disillusionment of Ten O’Clock” — Wallace Stevens

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H.P. Lovecraft’s Cthulhu sketch

A review of Ursula K. Le Guin’s novel The Lathe of Heaven

The City I Dream, Victor Brauner

George Orr is not well. The meek protagonist of Ursula K. Le Guin’s novel The Lathe of Heaven abuses prescription drugs in a desperate and unsuccessful attempt to stop himself from falling asleep. Orr doesn’t want to sleep because he believes that his dreams come true—that they literally alter reality—but in such a way that no one but Orr realizes that the world has changed. Orr gets caught using a “Pharmacy Card” that doesn’t belong to him, and is court-ordered to begin treatment with a sleep research psychiatrist, Dr. William Haber. Although Haber initially doesn’t believe Orr’s claim to be cursed with “effective dreams” that transform reality, he soon realizes that Orr’s dreams somehow do come true. Then, via hypnotic suggestion (and an “Augmentor” device), Haber begins wielding Orr’s gift/curse as a clumsy tool to “better” the world.

The world of The Lathe of Heaven is grim, gray, dystopian. Published in 1971 and set in Portland in the palindromic year of 2002, Le Guin’s novel is depressingly prescient. Not only does she capture the onset of seventies malaise (the ashes of hope that burned out in the sixties), she also points to a future of environmental catastrophe:

Very little light and air got down to street level; what there was was warm and full of fine rain. Rain was an old Portland tradition, but the warmth—70° F on the second of March—was modern, a result of air pollution. Urban and industrial effluvia had not been controlled soon enough to reverse the cumulative trends already at work in the mid-twentieth century; it would take several centuries for the CO2 to clear out of the air, if it ever did. New York was going to be one of the larger casualties of the Greenhouse Effect, as the polar ice kept melting and the sea kept rising…

This is also a world of urban sprawl, overpopulation, malnutrition, and total war (a clusterfuck in the Middle East, wouldn’t you know). The government is a vague and menacing presence here—vaguely totalitarian, vaguely Big Brotheresque. We learn of the “New Federal Constitution of 1984,” one of many references to Orwell’s book. (The most obvious is our passive hero’s name).

So it’s no wonder that Haber sets about to create a utopia, right? Wouldn’t you, like, try to make the world a better place if you could? Haber is repeatedly described as a “benevolent man”—Le Guin withholds the word dictator—but the central theme comes through repeatedly: Is it possible to alter reality for the greater good? Or do we simply exist in nature, a part of everything around us?

Haber’s experiments with Orr’s mind have unintended consequences. How might we, say, cure overpopulation? How about an awful plague. Orr’s “effective dreams” revise history, rewrite reality, remap consciousness. But he’s never quite able to pull off the massive tasks Haber sets for him—end racism, end war, cure the damaged ecosystem (Le Guin is extremely pessimistic on this last front). Orr is burdened with the consciousness of multiple realities, and feels deep guilt for his role in uncreation. He starts to go crazy:

“I am cracking,” he said. “You must see that. You’re a psychiatrist. Don’t you see that I’m going to pieces? Aliens from outer space attacking Earth! Look: if you ask me to dream again, what will you get? Maybe a totally insane world, the product of an insane mind. Monsters, ghosts, witches, dragons, transformations—all the stuff we carry around in us, all the horrors of childhood, the night fears, the nightmares. How can you keep all that from getting loose? I can’t stop it. I’m not in control!”

Continue reading “A review of Ursula K. Le Guin’s novel The Lathe of Heaven”

“The Sandman” — E.T.A. Hoffmann

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Illustration for E.T.A. Hoffmann’s “The Sandman” — Mario Laboccetta

“The Sandman”

by

E.T.A. Hoffmann
English translation by John Oxenford

NATHANIEL TO LOTHAIRE.

Certainly you must all be uneasy that I have not written for so long—so very long. My mother, I am sure, is angry, and Clara will believe that I am passing my time in dissipation, entirely forgetful of the fair angel-image that is so deeply imprinted in my heart and mind. Such, however, is not the case. Daily and hourly I think of you all, and in my sweet dreams the kindly form of my lovely Clara passes before me, and smiles upon me with her bright eyes as she was wont when I appeared among you. Alas, how could I write to you in the distracted mood which has hitherto disturbed my every thought! Something horrible has crossed my path of life. Dark forebodings of a cruel, threatening, fate spread themselves over me like dark clouds, which no friendly sunbeam can penetrate. Now will I tell you what has befallen me. I must do so, that I plainly see—but if I only think of it, it will laugh out of me like mad. Ah, my dear Lothaire, how shall I begin it? How shall I make you in any way sensible that that which occurred to me a few days ago could really have such a fatal effect on my life? If you were here you could see for yourself, but now you will certainly take me for a crazy ghost-seer. In a word, the horrible thing which happened to me, and the painful impression of which I in vain endeavour to escape, is nothing more than this; that some days ago, namely on the 30th of October, at twelve o’clock at noon, a barometer-dealer came into my room and offered me his wares. I bought nothing, and threatened to throw him down stairs, upon which he took himself off of his own accord.

You suspect that only relations of the most peculiar kind, and exerting the greatest influence over my life can give any import to this occurrence, nay, that the person of that unlucky dealer must have a hostile effect upon me. So it is, indeed. I collect myself with all my might, that patiently and quietly I may tell you so much of my early youth as will bring all plainly and clearly in bright images before your active mind. As I am about to begin I fancy that I hear you laughing and Clara saying: “Childish stories indeed!” Laugh at me I beseech you, laugh with all your heart. But, heavens, my hair stands on end, and it seems as if I am asking you to laugh at me, in mad despair, as Franz Moor asked Daniel.But to my story.

Excepting at dinner time I and my brothers and sisters saw my father very little during the day. He was, perhaps, busily engaged at his ordinary occupation. After supper, which, according to the old custom was served up at seven o’clock, we all went with my mother into my father’s work-room, and seated ourselves at the round table. My father smoked tobacco and drank a large glass of beer. Often he told us a number of wonderful stories, and grew so warm over them that his pipe continually went out. I had to light it again, with burning paper, which I thought great sport. Often, too, he would give us picture-books, and sit in his arm-chair silent and thoughtful, puffing out such thick clouds of smoke that we all seemed to be swimming in the clouds. On such evenings as these my mother was very melancholy, and immediately the clock struck nine, she would say: “Now children, to bed—to bed! The Sandman is coming, I can see.” And certainly on all these occasions I heard something with a heavy, slow step go bouncing up the stairs. That I thought must be the Sandman. Once that dull noise and footstep were particularly fearful, and I asked my mother, while she took us away: “Eh, mamma, who is this naughty Sandman, who always drives us away from papa? What does he look like?” “There is no Sandman, dear child,” replied my mother. “When I say the Sandman comes, I only mean that you are sleepy and cannot keep your eyes open,—just as if sand had been sprinkled into them.” This answer of my mother’s did not satisfy me—nay, in my childish mind the thought soon matured itself that she only denied the existence of the Sandman to hinder us from being terrified at him. Certainly I always heard him coming up the stairs. Full of curiosity to hear more of this Sandman, and his particular connection with children, I at last asked the old woman who tended my youngest sister what sort of man he was. “Eh, Natty,” said she, “do you not know that yet? He is a wicked man, who comes to children when they will not go to bed, and throws a handful of sand into their eyes, so that they start out bleeding from their heads. These eyes he puts in a bag and carries them to the half-moon to feed his own children, who sit in the nest up yonder, and have crooked beaks like owls with which they may pick up the eyes of the naughty human children.” Continue reading ““The Sandman” — E.T.A. Hoffmann”

“How Jack O’Lanterns Came To Be” — Zora Neale Hurston

From Zora Neale Hurston’s novelization of folklore, Mules and Men:

It was slavery time, Zora, when Big Sixteen was a man. They called ‘im Sixteen  cause dat was de number of de shoe he wore. He was big and strong and Ole Massa looked to him to do everything.

One day Ole Massa said, “Big Sixteen, Ah b’lieve Ah want you to move dem sills Ah had hewed out down in de swamp.

“I yassuh, Massa.”

Big Sixteen went down in de swamp and picked up dem 12 X 12’s and brought ’em on up to de house and stack ,em. No one man ain’t never toted a 12 X 12 befo’ nor since.

So Ole Massa said one day, “Go fetch in de mules. Ah want to look ’em over.”

Big Sixteen went on down to, de pasture and caught dem mules by de bridle but they was contrary and balky and he tore de bridles to pieces pullin’ on ’em, so he picked one of ’em up under each arm and brought ’em up to Old Massa.

He says, “Big Sixteen, if you kin tote a pair of balky mules, you kin do anything. You kin ketch de Devil.”

“Yassuh, Ah kin, if you git me a nine-pound hammer and a pick and shovel!”

Ole Massa got Sixteen de things he ast for and tole ‘im to go ahead and bring him de Devil.

Big Sixteen went out in front of de house and went to diggin’. He was diggin’ nearly a month befo’ he got where he wanted. Then he took his hammer and went and knocked on de Devil’s door. Devil answered de door hisself.

“Who dat out dere?”

“It’s Big Sixteen.”

“What you want?”

“Wanta have a word wid you for a minute.”

Soon as de Devil poked his head out de door, Sixteen him over de head wid dat hammer and picked ‘im  up and carried ‘im back to Old Massa.

Ole Massa looked at de dead Devil and hollered, “Take dat ugly thing ‘way from here, quick! Ah didn’t think you’d, ketch de Devil sho ’nuff.”

So Sixteen picked up de Devil and throwed ‘im back down de hole.

Way after while, Big Sixteen died and went up to Heben. But Peter looked at him and tole ‘im to g’wan ‘way from dere. He was too powerful. He might git outa order and there wouldn’t be nobody to handle ‘im. But he had to, go somewhere so he went on to hell.

Soon as he got to de gate de Devil’s children was playin’ in de yard and they seen ‘im and run to de house, says, “Mama, mama! Dat man’s out dere dat kilt papa!”

So she called ‘im in de house and shet de door. When Sixteen got dere she handed ‘im a li’l piece of fire and said, “You ain’t comin’ in here. Here, take dis hot coal and g’wan off and start you a hell uh yo’ own.”

So when you see a Jack O’Lantern in de woods at night you know it’s Big Sixteen wid his piece of fire lookin’ for a  place to go.

Don DeLillo: The Word, the Image, the Gun (Documentary)

Nathaniel Hawthorne’s journal entry from October 16th, 1837

October 16th.–Spent the whole afternoon in a ramble to the sea-shore, near Phillips’s Beach. A beautiful, warm, sunny afternoon, the very pleasantest day, probably, that there has been in the whole course of the year. People at work, harvesting, without their coats. Cocks, with their squad of hens, in the grass-fields, hunting grasshoppers, chasing them eagerly with outspread wings, appearing to take much interest in the sport, apart from the profit. Other hens picking up the ears of Indian corn. Grasshoppers, flies, and flying insects of all sorts are more abundant in these warm autumnal days than I have seen them at any other time. Yellow butterflies flutter about in the sunshine, singly, by pairs, or more, and are wafted on the gentle gales. The crickets begin to sing early in the afternoon, and sometimes a locust may be heard. In some warm spots, a pleasant buzz of many insects.

Crossed the fields near Brookhouse’s villa, and came upon a long beach,–at least a mile long, I should think,–terminated by craggy rocks at either end, and backed by a high broken bank, the grassy summit of which, year by year, is continually breaking away,and precipitated to the bottom. At the foot of the bank, in some parts, is a vast number of pebbles and paving-stones, rolled up thither by the sea long ago. The beach is of a brown sand, with hardly any pebbles intermixed upon it. When the tide is part way down, there is a margin of several yards from the water’s edge, along the whole mile length of the beach, which glistens like a mirror, and reflects objects, and shines bright in the sunshine, the sand being wet to that distance from the water. Above this margin the sand is not wet, and grows less and less damp the farther towards the bank you keep. In some places your footstep is perfectly implanted, showing the whole shape, and the square toe, and every nail in the heel of your boot. Elsewhere, the impression is imperfect, and even when you stamp, you cannot imprint the whole. As you tread, a dry spot flashes around your step, and grows moist as you lift your foot again. Pleasant to pass along this extensive walk, watching the surf-wave;–how sometimes it seems to make a feint of breaking, but dies away ineffectually, merely kissing the strand; then, after many such abortive efforts, it gathers itself, and forms a high wall, and rolls onward, heightening and heightening without foam at the summit of the green line, and at last throws itself fiercely on the beach, with a loud roar, the spray flying above. As you walk along, you are preceded by a flock of twenty or thirty beach birds, which are seeking, I suppose, for food on the margin of the surf, yet seem to be merely sporting, chasing the sea as it retires, and running up before the impending wave. Sometimes they let it bear them off their feet, and float lightly on its breaking summit; sometimes they flutter and seem to reston the feathery spray. They are little birds with gray backs and snow-white breasts; their images may be seen in the wet sand almost or quite as distinctly as the reality. Their legs are long. As you draw near, they take a flight of a score of yards or more, and then recommence their dalliance with the surf-wave. You may behold their multitudinous little tracks all along your way. Before you reach the end of the beach, you become quite attached to these little sea-birds, and take much interest in their occupations. After passing in one direction, it is pleasant then to retrace your footsteps. Your tracks being all traceable, you may recall the whole mood and occupation of your mind during your first passage. Here you turned somewhat aside to pick up a shell that you saw nearer the water’s edge. Here you examined a long sea-weed, and trailed its length after you for a considerable distance. Here the effect of the wide sea struck you suddenly. Here you fronted the ocean, looking at a sail, distant in the sunny blue. Here you looked at some plant on the bank. Here some vagary of mind seems to have bewildered you; for your tracks go round and round, and interchange each other without visible reason. Here you picked up pebbles and skipped them upon the water. Here you wrote names and drew faces with a razor sea-shell in the sand.

After leaving the beach, clambered over crags, all shattered and tossed about everyhow; in some parts curiously worn and hollowed out, almost into caverns. The rock, shagged with sea-weed,–in some places, a thick carpet of seaweed laid over the pebbles, into which your foot would sink. Deep tanks among these rocks, which the sea replenishes at high tide, and thenleaves the bottom all covered with various sorts of sea-plants, as if it were some sea-monster’s private garden. I saw a crab in one of them; five-fingers too. From the edge of the rocks, you may look off into deep, deep water, even at low tide. Among the rocks, I found a great bird, whether a wild-goose, a loon, or an albatross, I scarcely know. It was in such a position that I almost fancied it might be asleep, and therefore drew near softly, lest it should take flight; but it was dead, and stirred not when I touched it. Sometimes a dead fish was cast up. A ledge of rocks, with a beacon upon it, looking like a monument erected to those who have perished by shipwreck. The smoked, extempore fire-place, where a party cooked their fish. About midway on the beach, a fresh-water brooklet flows towards the sea. Where it leaves the land, it is quite a rippling little current; but, in flowing across the sand, it grows shallower and more shallow, and at last is quite lost, and dies in the effort to carry its little tribute to the main.

Nathaniel Hawthorne’s journal entry from October 16th, 1837. From Passages from the American Note-Books.

Read “Rothschild’s Fiddle,” a short story by Anton Chekhov

“Rothschild’s Fiddle”

by

Anton Chekhov

English translation by Constance Garnett


 

The town was a little one, worse than a village, and it was inhabited by scarcely any but old people who died with an infrequency that was really annoying. In the hospital and in the prison fortress very few coffins were needed. In fact business was bad. If Yakov Ivanov had been an undertaker in the chief town of the province he would certainly have had a house of his own, and people would have addressed him as Yakov Matveyitch; here in this wretched little town people called him simply Yakov; his nickname in the street was for some reason Bronze, and he lived in a poor way like a humble peasant, in a little old hut in which there was only one room, and in this room he and Marfa, the stove, a double bed, the coffins, his bench, and all their belongings were crowded together.

Yakov made good, solid coffins. For peasants and working people he made them to fit himself, and this was never unsuccessful, for there were none taller and stronger than he, even in the prison, though he was seventy. For gentry and for women he made them to measure, and used an iron foot-rule for the purpose. He was very unwilling to take orders for children’s coffins, and made them straight off without measurements, contemptuously, and when he was paid for the work he always said:

“I must confess I don’t like trumpery jobs.”

Apart from his trade, playing the fiddle brought him in a small income. Continue reading “Read “Rothschild’s Fiddle,” a short story by Anton Chekhov”