Repin

Degas

Escher
Freud


Put yourself in a public place, at a banquet—one perhaps at which awards are made. Your fork is pushing crumbs about upon you plate while someone is receiving silver in a bowler’s shape amid the social warmth of clapping hands. How would you feel if at this moment a beautiful lady in a soft pink nightie should lead among the tables a handsome poodle who puddled under them, and there was a conspiracy among the rest of us not to notice? Suppose we sat quietly; our expressions did not change; we looked straight through her, herself as well as her nightie, toward the fascinating figure of the speaker; suppose, leaving, we stepped heedlessly in the pools and afterward we did not even shake our shoes. And if you gave a cry, if you warned, explained, cajoled, implored; and we regarded you then with amazement, rejected with amusement, contempt, or scorn every one of your efforts, I think you would begin to doubt your senses and your very sanity. Well, that’s the idea: with the weight of our numbers, our percentile normality, we create insanities: yours, as you progressively doubt more and more of your experience, hide it from others to avoid the shame, saying “There’s that woman and her damn dog again,” but now saying it silently, for your experience, you think, is private; and ours, as we begin to believe our own lies, and the lady and her nightie, the lady and her poodle, the lady and the poodle’s puddles, all do disappear, expunged from consciousness like a stenographer’s mistake.
–From William H. Gass’s essay “The Artist and Society” (1968). Collected in Fiction and the Figures of Life. I shared the paragraphs preceding this one yesterday.
“Midsummer Day”
by
A.A. Milne
from Not That It Matters
There is magic in the woods on Midsummer Day—so people tell me. Titania conducts her revels. Let others attend her court; for myself I will beg to be excused. I have no heart for revelling on Midsummer Day. On any other festival I will be as jocund as you please, but on the longest day of the year I am overburdened by the thought that from this moment the evenings are beginning to draw in. We are on the way to winter.
It is on Midsummer Day, or thereabouts, that the cuckoo changes his tune, knowing well that the best days are over and that in a little while it will be time for him to fly away. I should like this to be a learned article on “The Habits of the Cuckoo,” and yet, if it were, I doubt if I should love him at the end of it. It is best to know only the one thing of him, that he lays his eggs in another bird’s nest—a friendly idea—and beyond that to take him as we find him. And we find that his only habit which matters is the delightful one of saying “Cuckoo.” Continue reading ““Midsummer Day” — A. A. Milne”

You can measure the reality of an act, a man, an institution, custom, work of art in many ways: by the constancy and quality of its effects, the depth of the response which it demands, the kinds and range of values it possesses, the actuality of its presence in space and time, the multiplicity and reliability of the sensations it provides, its particularity and uniqueness on the one hand, its abstract generality on the other—I have no desire to legislate concerning these conditions, insist on them all.
We can rob these men, these acts and objects, of their reality by refusing to acknowledge them. We pass them on the street but do not see or speak. We have no Negro problem in our small Midwestern towns. If someone has the experience of such a problem, he is mistaken. What happened to him did not happen; what he felt he did not feel; the urges he has are not the urges he has; what he wants he does not want. Automatically I reply to my son, who has expressed his desire for bubble gum: Oh, Peppy, you don’t want that. Number one, then: we deny. We nullify the consciousness of others. We make their experiences unreal.
–From William H. Gass’s essay “The Artist and Society” (1968). Collected in Fiction and the Figures of Life.
The following definitions are from the “A” section of Captain Grose’s Dictionary of the Vulgar Tongue (1811).
ABBESS, or LADY ABBESS, A bawd, the mistress of a brothel.
ABEL-WACKETS. Blows given on the palm of the hand with a twisted handkerchief, instead of a ferula; a jocular punishment among seamen, who sometimes play at cards for wackets, the loser suffering as many strokes as he has lost games.
ABIGAIL. A lady’s waiting-maid.
ABRAM. Naked. CANT.
ABRAM COVE. A cant word among thieves, signifying a naked or poor man; also a lusty, strong rogue.
ABRAM MEN. Pretended mad men.
TO SHAM ABRAM. To pretend sickness.
ACADEMY, or PUSHING SCHOOL. A brothel. The Floating Academy; the lighters on board of which those persons are confined, who by a late regulation are condemned to hard labour, instead of transportation.—Campbell’s Academy; the same, from a gentleman of that name, who had the contract for victualling the hulks or lighters.
ACE OF SPADES. A widow.
ACCOUNTS. To cast up one’s accounts; to vomit.
Continue reading “Entries under “A” from Captain Grose’s Dictionary of the Vulgar Tongue (1811)”


Jon Frankel’s Gaha: Babes of the Abyss is simultaneously familiar and estranging, a bizarre California crime-noir-dystopian shot through a druggy haze. It’s funny and weird, part caper, part adventure story, where everything’s just a little off (and more than a little sleazy). The easy comparison to Philip K. Dick is not unwarranted: Frankel’s satire is a dark mind-bender and a propulsive page-turner. Civil War, a genetically-altered ruling class, sex, violence, drugs, and real estate. The title is new from new indie imprint Whiskey Tit (Ms. Miette’s the honcho there, so you know it’s good stuff). Their blurb:
She was seventeen and all leg, banging the hell out of a pinball machine. I watched her play, my back to the bar. There was a cigarette going in her left hand with a cone of ash hanging off the end. The muscles in her bare thighs tensed up every time she bumped her pelvis into the coin box. As the ball shot toward her flippers she turned her feet in and banged with the right and then the left hand, knocking the ash to the floor. The red light on top of the machine started to turn and a police siren went off. It barked, “Pull off to the side of the road!” and she slapped the flipper, sending the ball up into a thousand-point hole. While the lights flashed and sirens sang she took a long drag off the cigarette.
I should have known better.
So begins Jon Frankel’s unflinching saga of Bob Martin, real estate pimp of Los Angeles in the year 2540, and his hapless, hopeless efforts to stay out of trouble in the company of 17-year-old Irmela von Dorderer and her big sister Elma. He should have known better, indeed.


Miles Klee’s collection True False is new from indie O/R. You can read some excerpts at their site.
Blurb(s):
“Miles Klee demonstrates a delightfully prehensile grasp of the more oblique peculiarities of sentience. Very highly recommended.” —William Gibson
“Miles Klee is a fresh genius of the American literary sentence, and his every paragraph is aburst with nervous, agitative exactitudes. So much gets itself zanily and definitively rendered in the crackle of his ultravivid prose that True False is not just a joltingly original collection but the essential record of the inner terrors of our hyperurban era.” —Gary Lutz
A collection of stories that range from the very short to the merely short, these forty-four tales evoke extraordinary scenes in an understated manner that’s marked Klee one of today’s most intriguing writers. From the apocalyptic to the utopic, from a haunted office building to a suburban pool that may be alive, a day in the mind of a demi-god Pythagoras to a secret race to develop artificial love, True False captures a fractured reality more real than our own.


In addition to his famous Devil’s Dictionary, Ambrose Bierce also composed another dictionary of sorts, Write It Right: A Little Blacklist of Literary Faults. Sample entry:
Commit Suicide. Instead of “He committed suicide,” say, He killed himself, or, He took his life. For married we do not say “committed matrimony.” Unfortunately most of us do say, “got married,” which is almost as bad. For lack of a suitable verb we just sometimes say committed this or that, as in the instance of bigamy, for the verb to bigam is a blessing that is still in store for us.
Bierce’s tongue-in-cheek introduction is particularly funny:
The author’s main purpose in this book is to teach precision in writing; and of good writing (which, essentially, is clear thinking made visible) precision is the point of capital concern. It is attained by choice of the word that accurately and adequately expresses what the writer has in mind, and by exclusion of that which either denotes or connotes something else. As Quintilian puts it, the writer should so write that his reader not only may, but must, understand.
Few words have more than one literal and serviceable meaning, however many metaphorical, derivative, related, or even unrelated, meanings lexicographers may think it worth while to gather from all sorts and conditions of men, with which to bloat their absurd and misleading dictionaries. This actual and serviceable meaning—not always determined by derivation, and seldom by popular usage—is the one affirmed, according to his light, by the author of this little manual of solecisms. Narrow etymons of the mere scholar and loose locutions of the ignorant are alike denied a standing.
The plan of the book is more illustrative than expository, the aim being to use the terms of etymology and syntax as little as is compatible with clarity, familiar example being more easily apprehended than technical precept. When both are employed the precept is commonly given after the example has prepared the student to apply it, not only to the matter in mind, but to similar matters not mentioned. Everything in quotation marks is to be understood as disapproved.
Not all locutions blacklisted herein are always to be reprobated as universal outlaws. Excepting in the case of capital offenders—expressions ancestrally vulgar or irreclaimably degenerate—absolute proscription is possible as to serious composition only; in other forms the writer must rely on his sense of values and the fitness of things. While it is true that some colloquialisms and, with less of license, even some slang, may be sparingly employed in light literature, for point, piquancy or any of the purposes of the skilled writer sensible to the necessity and charm of keeping at least one foot on the ground, to others the virtue of restraint may be commended as distinctly superior to the joy of indulgence.
Precision is much, but not all; some words and phrases are disallowed on the ground of taste. As there are neither standards nor arbiters of taste, the book can do little more than reflect that of its author, who is far indeed from professing impeccability. In neither taste nor precision is any man’s practice a court of last appeal, for writers all, both great and small, are habitual sinners against the light; and their accuser is cheerfully aware that his own work will supply (as in making this book it has supplied) many “awful examples”—his later work less abundantly, he hopes, than his earlier. He nevertheless believes that this does not disqualify him for showing by other instances than his own how not to write. The infallible teacher is still in the forest primeval, throwing seeds to the white blackbirds.
Read/peruse/download Ambrose Bierce’s Write It Right at Project Gutenberg.
