Tag: Essay

“On Sleep” — Samuel Johnson

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“On Sleep” by Samuel Johnson (From The Idler, No. 39. Tuesday, March 20, 1753)

 —[Greek: Oduseus phulloisi kalupsato to d ar Athaenae
Hypnon ep ommasi cheu, ina min pauseie tachista
Dusponeos kamatoio.]—HOM. E. 491

 —Pallas pour’d sweet slumbers on his soul;
And balmy dreams, the gift of soft repose,
Calm’d all his pains, and banish’d all his woes. POPE.

If every day did not produce fresh instances of the ingratitude of mankind, we might, perhaps, be at a loss, why so liberal and impartial a benefactor as sleep, should meet with so few historians or panegyrists. Writers are so totally absorbed by the business of the day, as never to turn their attention to that power, whose officious hand so seasonably suspends the burthen of life; and without whose interposition man would not be able to endure the fatigue of labour, however rewarded, or the struggle with opposition, however successful.

Night, though she divides to many the longest part of life, and to almost all the most innocent and happy, is yet unthankfully neglected, except by those who pervert her gifts.

The astronomers, indeed, expect her with impatience, and felicitate themselves upon her arrival: Fontenelle has not failed to celebrate her praises; and to chide the sun for hiding from his view the worlds, which he imagines to appear in every constellation. Nor have the poets been always deficient in her praises: Milton has observed of the night, that it is “the pleasant time, the cool, the silent.”

These men may, indeed, well be expected to pay particular homage to night; since they are indebted to her, not only for cessation of pain, but increase of pleasure; not only for slumber, but for knowledge. But the greater part of her avowed votaries are the sons of luxury; who appropriate to festivity the hours designed for rest; who consider the reign of pleasure as commencing when day begins to withdraw her busy multitudes, and ceases to dissipate attention by intrusive and unwelcome variety; who begin to awake to joy when the rest of the world sinks into insensibility; and revel in the soft affluence of flattering and artificial lights, which “more shadowy set off the face of things.” Continue reading ““On Sleep” — Samuel Johnson” →

“The Appetite of Earth” — G.K. Chesterton

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“The Appetite of Earth” by G.K. Chesterton

I was walking the other day in a kitchen garden, which I find has somehow got attached to my premises, and I was wondering why I liked it. After a prolonged spiritual self-analysis I came to the conclusion that I like a kitchen garden because it contains things to eat. I do not mean that a kitchen garden is ugly; a kitchen garden is often very beautiful. The mixture of green and purple on some monstrous cabbage is much subtler and grander than the mere freakish and theatrical splashing of yellow and violet on a pansy. Few of the flowers merely meant for ornament are so ethereal as a potato. A kitchen garden is as beautiful as an orchard; but why is it that the word “orchard” sounds as beautiful as the word “flower-garden,” and yet also sounds more satisfactory? I suggest again my extraordinarily dark and delicate discovery: that it contains things to eat.

The cabbage is a solid; it can be approached from all sides at once; it can be realized by all senses at once. Compared with that the sunflower, which can only be seen, is a mere pattern, a thing painted on a flat wall. Now, it is this sense of the solidity of things that can only be uttered by the metaphor of eating. To express the cubic content of a turnip, you must be all round it at once. The only way to get all round a turnip at once is to eat the turnip. I think any poetic mind that has loved solidity, the thickness of trees, the squareness of stones, the firmness of clay, must have sometimes wished that they were things to eat. If only brown peat tasted as good as it looks; if only white firwood were digestible! We talk rightly of giving stones for bread: but there are in the Geological Museum certain rich crimson marbles, certain split stones of blue and green, that make me wish my teeth were stronger.

Somebody staring into the sky with the same ethereal appetite declared that the moon was made of green cheese. I never could conscientiously accept the full doctrine. I am Modernist in this matter. That the moon is made of cheese I have believed from childhood; and in the course of every month a giant (of my acquaintance) bites a big round piece out of it. This seems to me a doctrine that is above reason, but not contrary to it. But that the cheese is green seems to be in some degree actually contradicted by the senses and the reason; first because if the moon were made of green cheese it would be inhabited; and second because if it were made of green cheese it would be green. A blue moon is said to be an unusual sight; but I cannot think that a green one is much more common. In fact, I think I have seen the moon looking like every other sort of cheese except a green cheese. I have seen it look exactly like a cream cheese: a circle of warm white upon a warm faint violet sky above a cornfield in Kent. I have seen it look very like a Dutch cheese, rising a dull red copper disk amid masts and dark waters at Honfleur. I have seen it look like an ordinary sensible Cheddar cheese in an ordinary sensible Prussian blue sky; and I have once seen it so naked and ruinous-looking, so strangely lit up, that it looked like a Gruyere cheese, that awful volcanic cheese that has horrible holes in it, as if it had come in boiling unnatural milk from mysterious and unearthly cattle. But I have never yet seen the lunar cheese green; and I incline to the opinion that the moon is not old enough. The moon, like everything else, will ripen by the end of the world; and in the last days we shall see it taking on those volcanic sunset colours, and leaping with that enormous and fantastic life.

But this is a parenthesis; and one perhaps slightly lacking in prosaic actuality. Whatever may be the value of the above speculations, the phrase about the moon and green cheese remains a good example of this imagery of eating and drinking on a large scale. The same huge fancy is in the phrase “if all the trees were bread and cheese,” which I have cited elsewhere in this connection; and in that noble nightmare of a Scandinavian legend, in which Thor drinks the deep sea nearly dry out of a horn. In an essay like the present (first intended as a paper to be read before the Royal Society) one cannot be too exact; and I will concede that my theory of the gradual vire-scence of our satellite is to be regarded rather as an alternative theory than as a law finally demonstrated and universally accepted by the scientific world. It is a hypothesis that holds the field, as the scientists say of a theory when there is no evidence for it so far.

But the reader need be under no apprehension that I have suddenly gone mad, and shall start biting large pieces out of the trunks of trees; or seriously altering (by large semicircular mouthfuls) the exquisite outline of the mountains. This feeling for expressing a fresh solidity by the image of eating is really a very old one. So far from being a paradox of perversity, it is one of the oldest commonplaces of religion. If any one wandering about wants to have a good trick or test for separating the wrong idealism from the right, I will give him one on the spot. It is a mark of false religion that it is always trying to express concrete facts as abstract; it calls sex affinity; it calls wine alcohol; it calls brute starvation the economic problem. The test of true religion is that its energy drives exactly the other way; it is always trying to make men feel truths as facts; always trying to make abstract things as plain and solid as concrete things; always trying to make men, not merely admit the truth, but see, smell, handle, hear, and devour the truth. All great spiritual scriptures are full of the invitation not to test, but to taste; not to examine, but to eat. Their phrases are full of living water and heavenly bread, mysterious manna and dreadful wine. Worldliness, and the polite society of the world, has despised this instinct of eating; but religion has never despised it. When we look at a firm, fat, white cliff of chalk at Dover, I do not suggest that we should desire to eat it; that would be highly abnormal. But I really mean that we should think it good to eat; good for some one else to eat. For, indeed, some one else is eating it; the grass that grows upon its top is devouring it silently, but, doubtless, with an uproarious appetite.

 

 

“T.S. Eliot” — Ezra Pound

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“T.S. Eliot” by Ezra Pound (from Instigations)

Il n’y a de livres que ceux où un écrivain s’est raconté lui-même en racontant les mœurs de ses contemporains—leurs rêves, leurs vanités, leurs amours, et leurs folies.— Remy de Gourmont.

De Gourmont uses this sentence in writing of the incontestable superiority of “Madame Bovary,” “L’Éducation Sentimentale” and “Bouvard et Pécuchet” to “Salammbô” and “La Tentation de St. Antoine.” A casual thought convinces one that it is true for all prose. Is it true also for poetry? One may give latitude to the interpretation of rêves; the gross public would have the poet write little else, but De Gourmont keeps a proportion. The vision should have its place in due setting if we are to believe its reality.

The few poems which Mr. Eliot has given us maintain this proportion, as they maintain other proportions of art. After much contemporary work that is merely factitious, much that is good in intention but impotently unfinished and incomplete; much whose flaws are due to sheer ignorance which a year’s study or thought might have remedied, it is a comfort to come upon complete art, naïve despite its intellectual subtlety, lacking all pretense.

It is quite safe to compare Mr. Eliot’s work with anything written in French, English or American since the death of Jules Laforgue. The reader will find nothing better, and he will be extremely fortunate if he finds much half as good.

The necessity, or at least the advisability of comparing English or American work with French work is not readily granted by the usual English or American writer. If you suggest it, the Englishman answers that he has not thought about it—he does not see why he should bother himself about what goes on south of the channel; the American replies by stating that you are “no longer American.” This is the bitterest jibe in his vocabulary. The net result is that it is extremely difficult to read one’s contemporaries. After a time one tires of “promise.” Continue reading ““T.S. Eliot” — Ezra Pound” →

“Beer and Cider” — George Saintsbury

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“Beer and Cider” by George Saintsbury

There is no beverage which I have liked “to live with” more than Beer; but I have never had a cellar large enough to accommodate much of it, or an establishment numerous enough to justify the accommodation. In the good days when servants expected beer, but did not expect to be treated otherwise than as servants, a cask or two was necessary; and persons who were “quite” generally took care that the small beer they drank should be the same as that which they gave to their domestics, though they might have other sorts as well. For these better sorts at least the good old rule was, when you began on one cask always to have in another. Even Cobbett, whose belief in beer was the noblest feature in his character, allowed that it required some keeping. The curious “white ale,” or lober agol—which, within the memory of man, used to exist in Devonshire and Cornwall, but which, even half a century ago, I have vainly sought there—was, I believe, drunk quite new; but then it was not pure malt and not hopped at all, but had eggs (“pullet-sperm in the brewage”) and other foreign bodies in it.

I did once drink, at St David’s, ale so new that it frothed from the cask as creamily as if it had been bottled: and I wondered whether the famous beer of Bala, which Borrow found so good at his first visit and so bad at his second, had been like it. Continue reading ““Beer and Cider” — George Saintsbury” →

“The ‘Gees” — Herman Melville

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“The ‘Gees” by Herman Melville

In relating to my friends various passages of my sea-goings I have at times had occasion to allude to that singular people the ‘Gees, sometimes as casual acquaintances, sometimes as shipmates. Such allusions have been quite natural and easy. For instance, I have said The two ‘Gees, just as another would say The two Dutchmen, or The two Indians. In fact, being myself so familiar with ‘Gees, it seemed as if all the rest of the world must be. But not so. My auditors have opened their eyes as much as to say, “What under the sun is a ‘Gee?” To enlighten them I have repeatedly had to interrupt myself and not without detriment to my stories. To remedy which inconvenience, a friend hinted the advisability of writing out some account of the ‘Gees, and having it published. Such as they are, the following memoranda spring from that happy suggestion :

The word ‘Gee (g hard) is an abbreviation, by seamen, of Portugee, the corrupt form of Portuguese. As the name is a curtailment, so the race is a residuum. Some three centuries ago certain Portuguese convicts were sent as a colony to Fogo, one of the Cape de Verdes, off the northwest coast of Africa, an island previously stocked with an aboriginal race of negroes, ranking pretty high in civility, but rather low in stature and morals. In course of time, from the amalgamated generation all the likelier sort were drafted off as food for powder, and the ancestors of the since-called ‘Gees were left as the caput mortum, or melancholy remainder.

Of all men seamen have strong prejudices, particularly in the matter of race. They are bigots here. But when a creature of inferior race lives among them, an inferior tar, there seems no bound to their disdain. Now, as ere long will be hinted, the ‘Gee, though of an aquatic nature, does not, as regards higher qualifications, make the best of sailors. In short, by seamen the abbreviation ‘Gee was hit upon in pure contumely ; the degree of which may be partially inferred from this, that with them the primitive word Portugee itself is a reproach; so that ‘Gee, being a subtle distillation from that word, stands, in point of relative intensity to it, as attar of roses does to rosewater. At times, when some crusty old sea-dog has his spleen more than unusually excited against some luckless blunderer of Fogo his shipmate, it is marvelous the prolongation of taunt into which he will spin out the one little exclamatory monosyllable Ge-e-e-e-e ! Continue reading ““The ‘Gees” — Herman Melville” →

if . . . . — Lindsay Anderson (Full Film)

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(Read my review).

Virginia Woolf’s On Being Ill (Book Acquired, Some Time Last Month)

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The kind people of Paris Press were good enough to send me a reader copy of their 10th anniversary edition of Virginia Woolf’s essay “On Being Ill,” which they’ve collected with “Notes from Sick Rooms,” an essay by Julia Stephen—Woolf’s mother. Paris Press’s blurb:

Published together for the first time, Woolf and Stephen create a literary conversation between parent and child, patient and care giver, from the vantage points each experience in the world of illness. Originally published by Paris Press in 2002, this new edition doubles the length of the original book and includes a new introduction to Notes from Sick Rooms by eminent Woolf scholar Mark Hussey, and a new afterword by Rita Charon, founder and director of the Narrative Medicine program at Columbia University, along with the original introduction to On Being Ill by Hermione Lee, Woolf’s biographer.

Lee’s introduction seems to be an expansion of a piece she wrote for The Guardian in 2004; in that piece she wrote:

The story of the body’s life, and the part the body has to play in our lives, is one of Virginia Woolf’s great subjects. Far from being an ethereal, chill, disembodied writer, she is always transforming thoughts and feelings and ideas into bodily metaphors. She writes with acute – often extremely troubling – precision about how the body mediates and controls our life stories. Body parts are strewn all over her pages. Rage and embarrassment are felt in the thighs; a headache can turn into a whole autobiography; dressing up the body is an epic ordeal; and a clenched fist, feet in a pair of boots, the flash of a dress or the fingertip feel of a creature in a salt-water pool, can speak volumes.

Nowhere is her attention to body parts more eloquent and intense than in the essay “On Being Ill”. It is one of Woolf’s most daring, strange and original short pieces of writing, and it has more subjects than its title suggests. Like the clouds that its sick watcher, “lying recumbent”, sees changing shapes and ringing curtains up and down, this is a shape-changing essay.

Woolf announces her theme in a long, winding opening sentence that showcases some of the “shape-shifting” Lee alludes to:

Considering how common illness is, how tremendous the spiritual change that it brings, how astonishing, when the lights of health go down, the undiscovered countries that are then disclosed, what wastes and deserts of the soul a slight attack of influenza brings to view, what precipices and lawns sprinkled with bright flowers a little rise of temperature reveals, what ancient and obdurate oaks are uprooted in us by the act of sickness, how we go down in the pit of death and feel the waters of annihilation close above our heads and wake thinking to find ourselves in the presence of the angels and the harpers when we have a tooth out and come to the surface in the dentist’s arm-chair and confuse his “Rinse the mouth-rinse the mouth” with the greeting of the Deity stooping from the floor of Heaven to welcome us – when we think of this, as we are so frequently forced to think of it, it becomes strange indeed that illness has not taken its place with love and battle and jealousy among the prime themes of literature.

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And what of Stephen’s essay? It’s a practical, concrete, and mostly pragmatic approach to caring for sick people. Some parts compel more than others, as when Stephen discusses the absurd flights of fancy that might afflict the ill. In his introduction to “Notes from Sick Rooms,” Mark Hussey tries to amplify connections between the two texts that are either obvious (the texts share a common subject) or speculative (Stephen’s essay “foreshadows the wit and sharp observation that is characteristic of her famous daughter’s style”).  Hussey’s comments are best when they provide basic context and don’t try to force the reader into making connections. There’s also an afterward by Rita Charon, an internist, who again tries to synthesize the two texts. I suppose context is important, but there’s a sense of inflation here that I’m not entirely sure either essay (Woolf’s or Stephen’s) necessarily merits.

Robert Louis Stevenson: “The Most Influential Books, and the Truest in Their Influence, Are Works of Fiction”

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From Robert Louis Stevenson’s essay “The Books Which Have Influenced Me”:

The most influential books, and the truest in their influence, are works of fiction. They do not pin the reader to a dogma, which he must afterwards discover to be inexact; they do not teach him a lesson, which he must afterwards unlearn. They repeat, they rearrange, they clarify the lessons of life; they disengage us from ourselves, they constrain us to the acquaintance of others; and they show us the web of experience, not as we can see it for ourselves, but with a singular change–that monstrous, consuming ego of ours being, for the nonce, struck out. To be so, they must be reasonably true to the human comedy; and any work that is so serves the turn of instruction. But the course of our education is answered best by those poems and romances where we breathe a magnanimous atmosphere of thought and meet generous and pious characters.

Lars Iyer on Roberto Bolaño’s The Savage Detectives

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Great great great essay from Lars Iyer today at The White Review. The essay is called “Nude in Your Hot Tub, Facing the Abyss (A Literary Manifesto After the End of Literature and Manifestos).” You should really just read it; I think Iyer does here what David Shields might have meant to do with Reality Hunger—only Iyer is far more clear and cogent (and not, like, all whiny). Here’s a taste, Iyer on Roberto Bolaño’s novel The Savage Detectives:

A final example of literature that faces its own demise and survives: Bolaño’s The Savage Detectives is a book about an attempt to create a literary vanguard in 1975, written after the conditions for vanguardist practice had collapsed. It is a book about political revolution written in a period after the inevitable failures of such revolutions have revealed themselves. It is a novel about a literary avant-garde and yet the novel itself resists the conceptualization and stylization that a literary avant-garde requires. It is an ecstatic, passionate novel—Bolaño himself describes it as a ‘love letter to my generation’—that plays out as a parody of the desires for Literature and Revolution. It is a novel, like all recent novels, that comes too late, but unlike most others it finds a way to address this lateness. In doing so, The Savage Detectives provides another model for how all would-be authors can appropriately speak about our anachronistic dreams.

The supposed heroes of the book, Ulises Lima and Arturo Belano, leaders of the literary ‘gang’ called the Visceral Realists, are rarely on stage in the novel for very long. For the most part, we hear of them only at a remove, through the disparate narrators Bolaño calls forward to tell their tale. And the verdict on them is mixed – they have an admirer in gauche and excitable law student Madero, whose brilliantly funny diaries bookend The Savage Detectives, but they have their detractors, too. ‘Belano and Lima weren’t revolutionaries. They weren’t writers. Sometimes they wrote poetry, but I don’t think they were poets, either. They sold drugs,’ says one of Bolano’s narrators. ‘The whole visceral realism thing was… the demented strutting of a dumb bird in the moonlight, something essentially cheap and meaningless,’ says another. In the end they head towards ‘catastrophe or the abyss’, as they wander the world, still attempting to strike literary and political poses when the time for Literature and Politics has gone. ‘We fought for parties that, had they emerged victorious, would have immediately sent us into a forced labour camp’, Bolaño writes of his generation. ‘We fought and poured all our generosity into an ideal that had been dead for over fifty years’.

(Read our review of Iyer’s novel Spurious. Read our interview with Iyer).

“The Rules” — William T. Vollmann’s Prescription to Heal Diseased Writing

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William T. Vollmann’s essay “American Writing Today” was published over 20 years ago in Conjunctions, but it’s still relevant today (I read it in the indispensable Vollmann reader Expelled from Eden, but you can read the entire essay online). Concerned with the solipsism and insularity of contemporary American writing, Vollmann tells us:  “I now propose to set forth our responsibility, and some rules for reform. This first requires that I set right all the woes of the world.” The second sentence’s naked irony punctures the seriousness of the project proposed by the first sentence; this is classic Vollmann—earnest, ironic, and self-effacing at all times. Here are Vollmann’s rules, which are somehow both tongue-in-cheek and totally sincere at the same time:

1. We should never write without feeling.

2. Unless we are much more interesting than we imagine we are, we should strive to feel not only about Self, but also about Other. Not the vacuum so often between Self and Other. Not the unworthiness of Other. Not the Other as a negation or eclipse of Self. Not even about the Other exclusive of Self, because that is but a trickster-egoist’s way of worshiping Self secretly. We must treat Self and Other as equal partners. (Of course I am suggesting nothing new. I do not mean to suggest anything new. Health is. more important than novelty.)

3. We should portray important human problems.

4. We should seek for solutions to those problems. Whether or not we find them, the seeking will deepen the portrait.

5. We should know our subject, treating it with the respect with which Self must treat Other. We should know it in all senses, until our eyes are bleary from seeing it, our ears ring from listening to it, our muscles ache from embracing it, our gonads are raw from making love to it. (If this sounds pompous, it is perhaps because I wear thick spectacles.)

6. We should believe that truth exists.

7. We should aim to benefit others in addition to ourselves.

“I Want to Burn Every Novel I’ve Ever Written” — Read Richard Powers’s New Essay, “What Does Fiction Know?”

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Places has published a new essay by novelist Richard Powers. “What Does Fiction Know” is kinda sorta about Berlin. A good read. From the essay—

Jane and I are in the aerospace hall, swept along from the 18th-century balloon fantasies to the Berlin Airlift, when I see it: the Rheintochter. I recognize it even before reading the tag. It’s a surface-to-air missile, one of the offspring of the V2, tested successfully but cancelled at the very end of the war in a power struggle between Göring, Speer, and Himmler. The romance of the name stops me: Wagner’s Rhine Maidens, guarding the gold that holds the secret to world dominion. The level of technology is stunning, years beyond the Allies’ similar efforts. But it’s the rocket’s gesamtkunstwerk — the total artwork of it — that does me in.

The thing is made of dark wood and bright chrome, shaped and polished like some loving piece of Amish furniture, as carefully crafted as anything out of the Museum of Decorative Arts: a lovely sculpture with a hint of Jugendstil. And it stands as just the simplest precursor to our infinitely more Wagnerian productions, those armed, unmanned drones right now winging through the Swat and Korengal valleys, the Predators and Reapers, controlled by satellite and coordinated by pilots at terminals on the far side of the planet. I stare at the Rhine daughter, seeing all the things she will yet grow up to become. Even a novelist can see that much; it does not take rocket science.

I feel like I’m having an asthma attack in a sealed coffin. Every guardedly optimistic, would-be redemptive human story I’ve ever shepherded into print has missed the point. We are built for this plot, shaped by evolution for it, and our steadily expanding mastery of the materials will not stop short of a magnum opus. No other craft that we put our hands to can hope to keep pace. By the time my wife and I find the exit through the labyrinth of machines, I want to burn every novel I’ve ever written.

“How to Recognize a Piece of Art” — Roberto Bolaño on the Power of Translation

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A sample of Roberto Bolaño’s short essay “Translation Is an Anvil” (from New Directions’ forthcoming Between Parentheses, a collection of Bolaño’s essays, newspaper columns, and other ephemera)——

How to recognize a work of art? How to separate it, even if just for a moment, from its critical apparatus, its exegetes, its tireless plagiarizers, its belittlers, its final lonely fate? Easy. Let it be translated. Let its translator be far from brilliant. Rip pages from it at random. Leave it lying in an attic. If after all of this a kid comes along and reads it, and after reading makes it his own, and is faithful to it (or unfaithful, whichever) and reinterprets it and accompanies it on its  voyage to the edge, and both are enriched and the kid adds an ounce of value to its original value, then we have something before us, a machine or a book, capable of speaking to all human beings; not a plowed field but a mountain, not the image of a dark forest but the dark forest, not a flock of birds but the Nightingale.