Eleven Ways of Looking at a Sunset

1. Cotton Mather, third-generation New England Puritan divine, wrote in his 1721 pamphlet India Christiana that “we have now seen the Sun Rising in the West.” Mather’s conceit was allegorical, yet an aspect of poetry’s power is its refusal to let you forget the implications of the literal. In a fascinating bit of ecumenical consilience, an Islamic Hadith agrees with Mather that Judgment Day awaits for when “the sun rises from the West.” Both demand their hypotheticals. A westerly dawn, the blood-skied evening transposed to morning, would be such a strange sight that one wonders if the human mind would even be able to initially comprehend what was seen. An apocalypse of the subtle unexpected. Mather’s vision inspired my dissertation and would dominate the better part of a decade for me. The western dawn was striking to me, so arresting, that my reasons for that academic work flowed from this origin (even if the process was far from uncomplicated). Justifications for what one studies are always personal, but from that one line I built a personal cottage industry of bringing up Mather in incongruous circumstances, a familiarity with the stodgy, pudgy, wig-bedecked Calvinist I wouldn’t have anticipated. A dissertation is normally a method of working through some stuff. For me, among other things, I was working through sunsets. Technically I was writing about early modern representations of western migration, but I was really chasing the sun. Dusk feels like weight to me, when apprehension and beauty are comingled, an hour that prefigures death. I would cite Barbara Lewalski on Protestant poetics and Leo Marx on technology and the pastoral; Louise Martz on medieval traces in Renaissance lyrics, and Sacvan Bercovitch on Puritanism, but fundamentally all of that was just filler. I simply wanted a method to approach the dusk. 2. I’ve not been particularly drawn to Jack Kerouac since high school: With maturity, that affection fades. Still, On the Road has some beautiful passages, such as Kerouac’s description of a southwestern sunset: “Soon it got dusk, a grapy dusk, a purple dusk over tangerine groves and long melon fields; the sun the color of pressed grapes, slashed with burgundy red, the fields the color of love and Spanish mysteries.” Kerouac can be florid (what are these “Spanish mysteries?”), and he inserted four references to wine in just one sentence. There is something to that comparison though, making explicit the strange intoxication of the sun as it collapses from the sky. A sunset can be both joyful and dangerous. If the witching hour is when ghouls stalk the earth, then the gloaming period is reserved for those creatures called duende in Spanish, that vital mystery which Federica García Lorca claimed is impregnable within “everything that has darkness” in it. Pablo Neruda wrote that “I love you as certain dark things are to be loved, / in secret, between the shadow and the soul.” Dusk is the hour of encroaching darkness and shadows; it’s when souls are most solid. Those are maybe the Spanish mysteries which Kerouac intuited. Describing a sunset is difficult, better to describe something else ineffable, like love or a shadow. 3. Kshudiram Saha in The Earth’s Atmosphere: Its Physics and Dynamics provides a soberer explanation of sunsets, writing that the intensity of a sunset is correlated to several different factors, including the process of the scattering, reflection, and absorption of light related to the size of the “particulate matter that may be suspended in the atmosphere” where “the degree of scattering depends upon the size of the molecules of particulars compares to the wavelength of the incident beam.” Saha explains that “light scattered is inversely proportional to the fourth power of the wavelength of the incident beam,” so that at sunset the “sky turns yellow or red because most of the blue is scattered away and lost” having to now pass through a “much thicker and denser layer of the atmosphere.” Sunsets, with their panoply of blues, bouquets of yellows, bushels of oranges, and engulfment of reds, will move through a specified choreography as the earth passes from day to night. Such is the anatomizing of twilight, so that when the sun is only 6 degrees below the horizon and dusk’s sky is the color of a robin’s egg we call it “civil twilight,” when it’s 12 degrees and the color of the wine-dark sea we refer to it as “nautical dusk,” and when it’s at it’s darkest before night’s blackness, dyed that color of perfect blue which is called “tekhelt” in biblical Hebrew, the color of the garment fringes for the High Priests dwelling in the Temple’s tabernacle, we call it “astronomical dusk.” 4. Painters are drawn to the golden hour, when solar light is evenly distributed and the Earth seems to softly glow. Claude Monet was particularly obsessed with how light diffuses through “particulate matter” (as Saha would put it). Monet explored shadow and sun as shifted across both seasons and hours. A striking portrayal of dusk is his 1904 Waterloo Bridge, London, at Sunset. In Monet’s painting, a hazy, blueish bridge disappears into abstraction. Particulars are subsumed into the melting glow of the polluted city at twilight, yet what luminescence refracts off said particulate matter! At twilight faces disappear, buildings and mountains become occluded, and the universe erases nature from our vision. Monet composed “a hymn to fleeting time,” as Carol Strickland explains in Impressionism: A Legacy of Light—an artistry whereby “One paints an impression of an hour of a day.” Monet calls forth that heavy hour, when in late summer there can be a stillness, and in many places (though not perhaps London) there is the intensity of insect shriek through the atmosphere. [caption id="attachment_105040" align="aligncenter" width="600"] Waterloo Bridge, London, at Sunset; Wikimedia Commons[/caption] Monet’s younger contemporary Edvard Munch depicted a different persona of the dusk in his celebrated, copied, imitated, parodied painting The Scream. Composed in four different versions, Munch’s indelible image of a contorted, wavy, abstracted man on an Oslo bridge screaming in mask-like pantomime is replicated in dorm rooms posters and on countless kitschy museum gift shop objects, from neckties to pillows. The Scream captures not just the beauty of dusk, but the horror; not just the solar grandeur, but the intimations of extinction implicit in any good sunset. As his fellow melancholic Norwegian, the contemporary author Karl Ove Knausgaard, notes in his preface to the Gary Garrels- and Jon-Ove Steihaug-edited Edvard Munch: Between the Clock and the Bed, when viewing the works of Munch, one feels the need to exclaim “here was emotion, here was the abyss, here was the angst.” Knausgaard argues that even though “So much in our culture is rational,” we ultimately “have no words for the simplest of things,” including a fiery red sunset in late August. For Munch, the sky is nothing so much as coagulated blood coughed up into a sink. 5. When considering sunsets, it’s hard not to invoke that old literary critical cliché of the symbol, even though that word has been largely verboten from serious academic literary theory for half a century. Yet the sunset can’t help seeming symbolic of something greater than itself, perhaps even to an overdetermined extent. Mather saw Armageddon, Kerouac felt intoxication, and Munch heard a scream. Sunsets with their clearly delineated endings are difficult not to interpret as the last act, the final curtain call, the epilogue, death. So saturated with meaning, that overreliance on the setting sun in a novel, or a film, or a television show can’t help seeming easy. Jean Chevalier, in his indispensable The Penguin Dictionary of Symbols, classified a number of concepts which the setting sun is used to represent. Of the direction of the setting sun, Chevalier writes that “West is the land of evening, of old age, of the descending passage of the Sun.” In her meditation on the relative cultural semiotics of light and shadow, The Millions staff writer Jianan Qian elucidates how a sunset is never just one thing, arguing that in classical Chinese poetry there is a melancholy about dusk, while in western poets from Carl Sandburg to Gustave Flaubert the hour is imbued with a sense of hopefulness. She asks, “Can we reserve a little space for our own, where we worship our shadows, not your light?” The great power of the sunset, as I see it, is in that marriage of both shadow and light. From Gilgamesh to Cormac McCarthy, west has been the direction where the sun rests and light is extinguished, the inevitable location of death. We see ecstatic vision of that blood-red sphere, like the ripe yolk of some cracked egg sinking downward into the bowl of the western horizon. A symbol can be a fallacious thing, however, especially as we justify our belief in the Westerly Kingdom of Death, as a sunset is of course nothing but an optic trick. Like the Flaming Lips sang on 2002’s Yoshimi Battles the Pink Robots, “You realize the sun doesn’t go down / It’s just an illusion caused by the world spinning round.” A sunset is finally nothing more than itself. 6. Humanity’s understanding of this illusion exemplifies the new rationality—of humanity’s rejection of symbol in favor of measurable phenomenon. Anticipating the Oklahoma-based rock band by a good five centuries, the man who would give his name to the accurate model of the solar system would write that “since the sun remains stationary, whatever appears as a motion of the sun is really due rather to the motion of the earth.” Heliocentrism predates Copernicus’s 1543 On the Revolutions of the Celestial Spheres, but it was that Polish monk who would lend those models his name, his hypothesis later confirmed by Galileo Galilei, forever demolishing vestiges of the geocentric Ptolemaic model. Copernicus based his conclusion on a more parsimonious mathematics, eliminating the baroque system of epicycles that was previously required to explain anomalous celestial movements. In Ideas: A History of Thought and Invention from Fire to Freud, Peter Watson explains that the “traditional way to explain the heavens was in disarray,” so that the great genius of Copernicus was to simplify those models, even as in the process our exulted stature in creation would be displaced. Humanity was no longer at the center of reality, for the abolishment of the sunset was as if the abolishment of our significance. Novelist and journalist William T. Vollmann, in his incredibly unlikely Uncentering the Earth: Copernicus and The Revolutions of the Heavenly Spheres, wrote that “What moves me the most about [Copernicus]” was his struggle to “free the human mind from a false system.” Famed Russian dissident and dystopian novelist Arthur Koestler didn’t completely agree; in his classic The Sleepwalkers: A History of Man’s Changing Vision of the Universe, he opined that “man’s destiny was no longer determined from ‘above’” but rather from “‘below’ by ... sub-human agencies.” These things could determine our fate but “provide … no moral guidance, no values and meaning.” Koestler was not such a relativist that he’d deny the accuracy of Copernicus’s verified hypothesis; rather, he chose to acknowledge that sometimes mythos undeniably holds an appeal that can’t be exorcised by data. 7. Karen Armstrong writes in A Short History of Myth that “We are meaning-seeking creatures.” Armstrong, like Koestler, wouldn’t dispute Copernicus’s conclusions, but she would claim that it’s a category mistake to abandon myth simply because it isn’t literally true. She explains that mythology has never been primitive science or empiricism done poorly. Logos and mythos, Armstrong argues, are two different epistemologies; the former is concerned with what’s factual, the latter with what’s true. Myths can’t calculate the parabola of a satellite, they can’t sequence the human genome or program a computer. But Armstrong argues that it’s a positivist error to collapse mythos into logos, for myth is concerned not with explanation but with meaning. That the sun should be so present across myths is not surprising; even in our contemporary era there is something mysterious about a sunset. A preponderance of sun gods: Egypt had Amun-Ra; Greece and Rome had Apollo. During the Amarna Dynasty, Pharaoh Amenhotep IV discovered monotheism and rechristened himself Akhenaten, abolishing the pantheon in favor of the singular Aten, god of the sun. The “Hymn to Aten,” whose language was later echoed in the Psalms, chants toward its subject that “When you have arisen, they live, / When you set, they die / You yourself are lifetime and men live in you,” transfiguring all of existence by the cycle of the sunset. Rosalie David in Religion and Magic in Ancient Egypt explains that the pharaoh had “embarked on a course of action which has been … interpreted as a ‘religious revolution,’” whereby this imposed “form of solar monotheism” was defined by the “creative energy of the sun.” With the changing of a single letter, Christians also worship the Son. After all, Psalm 84:11 reads, “The Lord God is a sun,” with all of the implications of death and resurrection that that endless cycle of dusk and dawn represent. David writes of how the ancient Egyptian Book of the Dead drew “parallel between the sun’s passage from night to day, and the deceased’s emergence from the tomb to the daylight”—Pagan wisdom, for in the transit of orb there is a narrative of death and renewal told daily, as sure as Apollo or Sol Invictus led their chariots across the dome of the Earth. As logos, all such stories are literally untrue, but that’s the least interesting thing about them. Such stories aren’t cosmology, but what they tell us is that though the sun sets, it will rise again, with all that that formulation implies. In his 1957 classic Mythologies, Roland Barthes writes that “Myth is neither a lie nor a confession: it is an inflexion.” At a frequency too high-pitched for most of us to hear, the sun god’s chariot still passes in transit from east to west. Laugh if we must at the strange contingencies of myth, but such narratives order our lives. When Mather looked westward across the massive expanse of that Hesperian continent where he imagined God’s Kingdom would one day dwell, could he have possibly imagined that at the terminus of this land there would be an empire of a different sort, devoted to the production of fantasy, albeit written in celluloid rather than mythos, in a place where Apollo’s chariot lands each dusk, and that we’ve elected to call Sunset Boulevard? 8. For most of human history, sunset meant something dangerous and intractable—the approach of darkness. In At Day’s Close: Night in Times Past, A. Roger Ekirch writes that before the electric lights, the “darkness of night appears palpable. Evening does not arrive; it ‘thickens.’” Sunsets may be beautiful, but they bring “Night … man’s first necessary evil, our oldest and most haunting terror.” Camping can perhaps trick the city dweller into a simulation of that all-encompassing darkness from before the Industrial Revolution, but it’s a world that’s fundamentally inaccessible to us. Ekirch explains how “All forms of artificial illumination—not just lamps but torches and candles—helped early on to alleviate nocturnal anxieties,” yet even the brightest of candles flickers lower than the dullest of flashlights. This was an era where “bizarre sight and queer sounds” would come and vanish, a dark kingdom of the hours where “‘Night … belongs to the spirits.’” Perilous night, the totalizing regime of nocturnal darkness, would soon be banished. Artificial illumination steadily improved throughout the 17th, 18th, and 19th centuries, with the mass production of candles, the introduction of burning coal, and the standardization of both oil and gas lamps. What would ultimately destroy those old gods was the birth of new ones, or as Ernest Freeberg writes, such was the awe generated by a “light that could burn without spark and smoke … [which] promised to turn vast swaths of night into day.” In his account The Age of Edison: Electric Light and the Invention of Modern America, Freeberg explains that the invention of the electric light bulb was “rightly hailed as a ‘marvel’ and a milestone in human history.” Millennia of people had been terrified by the sun’s descent, fearful of whatever creature swallowed that disk every night. And in a bright, glowing second of filament, the darkness could be forever slain with a light bulb. Deicide by technology, for Aten and Apollo’s fickleness were ultimately tamed by Thomas Edison. 9. We may have abolished one master, but as Ekirch explains, so, too, was lost “a distinct culture, with many of its own customs and rituals.” Electricity has facilitated the never-ending thrum of commerce that defines modernity, so darkness may have been eradicated, but it’s been replaced with the tyranny of neon activity. Servant to such a master as this, there is something countercultural in reinvesting the sunset with its significance, in seeing it as that portal which shepherds us into the province of night, with all of those attendant differences. Imbued with more meaning than its Christian descendant, the Jewish Sabbath is ideally a temporal utopia, a respite from the gods of this profane world. Measured from Friday dusk to that of Saturday, Sabbath represents a re-enchantment of the sunset. Anthropologist and physician Melvin Konner writes in Unsettled: An Anthropology of the Jews that the “Friday evening dusk was greeted as an arriving queen,” while the “Sabbath’s departure at dusk was marked with the rite of … separation.” Herbert Weiner in Nine and a Half Mystics: The Kabbala Today explicates the mystical symbolism of the “palace of the Sabbath,” writing that the period of time from dusk to dusk marks the “annulment of those divisions which characterize ordinary existence—between man and man, between mind and heart, idea and reality.” Dusk’s arrival abolishes our fallen world—at least for a day. The medieval Sephardic rabbi Avraham Abulafia writes in his poem “The Book of the Letter,” included in the Peter Cole-edited anthology The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain, 950-1492, that the “Sabbath subdues all the days of the week,” or as I might put it: “Everybody’s working for the weekend.” That’s what it felt like when I was in high school, and my friends and I began to make a ritual of ending the week at a local hoagie shop in Pittsburgh’s Squirrel Hill, where in imitation of back-slapping old men we’d shake hands and genuinely wish each other a “Gut Shabbes,” ironically over cheesesteaks. Walking home in December, reflecting on a tradition not my own, I would have opportunity to observe the early dusk through the low winter sun; the way that the orange, lolling fingers of light rippled over cloudy, compacted gauze, and sometimes in moments of youthful exuberance I thought that I felt what Konner describes as the “consistency of the Sabbath… [its] seeming taste of heaven.” 10. There are the Pittsburgh sunsets from when I was growing up, when the red sky could burst from the low threading of hazy greyness, light refracted from both drizzle and the particulate pumped into the atmosphere from the massive coke processing plant south of the city, the dramatic hurried rush of orange collapse as the sun sank below the unfairly gorgeous hilly skyline, looking like it had been planned by a sacred conspiracy of divinities. Or, leaving by ferry from Hiroshima and approaching the stolid, painted red wood of the torii gate marking the entrance to the Itsukushima shrine, which seems to float on the water off of Miyajima Island, dedicated to the brother of Amaterasu, appropriately enough the sun goddess. This is the sort of dusk described by the 17th-century poet Matsuo Basho as encompassing the “twilight rain / these brilliant hued / hibiscus… / A lovely sunset,” where that beatific arch seems to connect the ocean to the sky as the fiery sun descends into the sea behind a fringe of green mountains on the distant main island—so beautiful that it seems incorrect. Or, the pyrotechnic psychedelia of the massive sun burrowing into the Pacific Ocean off of Waikiki Beach, a sunset which reminds you that there is something like outer space about the sea, a performance of your personal, immaculate insignificance in the presence of something that absurdly glowing. Hawaii’s sunsets are appropriately described by Sarah Vowel in Unfamiliar Fishes as “lurid.” As is twilight on that other ocean, watching the sun’s vital hemorrhage on a beach in Curaçao, looking like Derek Walcott’s description of the Caribbean as being where “the sunset bleeds like a cut wrist.” Or, the fragrant still of Central Park at dusk, when New York City is quiet enough, for just a second, that it charms you, air threaded with the warm charge of late summer, when that rectangular garden at the center of Manhattan allows you to contemplate such green thought in a green shade. Over the Hudson and New Jersey, the sun drops into that western home of the rest of the New World, and for a bit of the golden hour all of the light is refracted off of the glass, steel, and stone of Central Park West, the skyscrapers acting as prisms and mirrors for the sun, reflected a thousand times over in the windows of women and men. Or, the raspberry-tangerine sherbet skies of an early autumn dusk over the outfield wall of a minor league baseball stadium in eastern Pennsylvania; the increasingly quicker nightfall of the season now interrupting earlier innings. Crackle over the diamond as the temperature drops, and the lights on the scoreboard now so bright they hurt your eyes. In A Great and Glorious Game: Baseball Writings, A. Bartlett Giamatti writes that the purpose of baseball in the fall is precisely that “It is designed to break your heart … when the days are all twilight.” And of course, facing west from the Glasgow Necropolis, scattered with monuments to textile factory owners and brewers, looking out over the dense, crooked labyrinth of that grey city, a misty Scottish sun lolling towards the horizon, where she shines off of the broken windows of faraway tenement high rises. This sunset, this smear of yellow and orange, this eruption of blue and red, giving off final light as if it were God’s fireworks display, standing in a cemetery and realizing what sunsets have always really meant. Emily Dickinson understood dusk’s indomitable logic when she wrote that “We passed the Setting Sun – / Or rather – He passed Us,” where her and her traveling companion are headed west “toward Eternity.” 11. Dusk is nature’s enjambment. In the midst of the muggy Anthropocene, when humanity has seemingly wrenched the very seasons out of their proper order, with Antarctic ice-shelfs collapsing and river banks receding in drought while revealing the marked warning stones left from those in the lean times of famines past, dusk provides us a talisman reminding us that even we have our limits. In the filtered, gloaming light of an irreversible sunset there is profound wisdom, the experience of finality and the understanding that “This, too, shall pass.” Dusk reminds us that we’re not in control, not even of our extinctions. The poetics of sunset speaks of endings and closings, apocalypses and death. The hour before evening is not just the most contemplative one of a day’s existence, but the most poetic as well. Drawing a close to the light which illuminated before into the promises of darkness. Sunset is the most beautiful hour.

God in the Trash Fire: Thomas Traherne Endures

“To burn a book is to bring light to the world.” —Nachman of Breslov (1772-1810) “Every book burned enlightens the world.” —Ralph Waldo Emerson (1803-1882) Circumstances surrounding the occasional rediscovery of the poetry of the 17th-century divine Thomas Traherne are as something out of one of his strange lyrics. Intimations of the allegorical, when in the winter of 1896—more than two centuries after he’d died—and some of his manuscript poetry was discovered in a London book stall among a heap that was “about to be trashed.” William Brooke, the man who rescued these singular first drafts, had originally attributed them to Traherne’s contemporary, the similarly ecstatic Henry Vaughan, ensuring that at least until proper identification was made the actual author could remain as obscure in posterity as he had been in life. How eerily appropriate that among that refuse was Traherne’s Centuries of Meditation, which included his observation that the “world is a mirror of infinite beauty, yet no man sees it.” Not until he chances upon it in a London book stall. Traherne’s lyrics have reemerged like chemicals in a poetic time-release capsule, with the majority uncovered only after that initial lucky find. As his poetry expresses sacred mysteries, holy experiences revealed, and the subtlety of what his contemporary George Herbert termed “something understood,” how appropriate that Traherne’s work should be revealed as if an unfolding prophecy? Traherne, after all, prophetically declares that he will “open my Mouth in Parables: I will utter Things that have been Kept Secret from the foundations of the World,” a poet of secrets whose poetry had been kept secret, a visionary of paradox whose work celebrates “Things Strange yet common; Incredible, yet Known; Most High, yet plain; Infinitely Profitable, but not Esteemed.” With prescience concerning his own reputation, Traherne wrote of that “Fellowship of the Mystery, which from the beginning of the World hath been hid in GOD, [and] lies concealed!” Like so many of his contemporaries, from Herbert to Vaughan, Traherne was of Welsh extraction, smuggling into English poetics the mystically inflected Christianity of the Celtic fringe. Unlike them, he has remained largely unknown, with the Anglican priest born in either 1636 or 1637 to a Hertfordshire shoe maker and a mother whose name doesn’t survive. Traherne published only a single book before his death in 1674, an anti-Catholic polemic entitled Roman Forgeries. Such didacticism obscured Traherne’s significance, for in his other work uncovered during the 20th century, Traherne has emerged as a luminous, ecstatic, transcendental advocate for direct unmediated experience of the divine, where he instructs in “many secrets to us show/Which afterwards we come to know.” Now an Anglican divine, honored by the Church of England on October 10 and Episcopalians on September 27, Traherne is venerated in votive candle and stain glass, exemplifying the High Church perspective he embodied—rituals of incense and bells, of Thomas Cranmer’s Book of Common Prayer and the liturgy of hours. Traherne, it should be said, was a bit of a cracked saint, however. As Leah Marcus notes in her essay “Children of Light,” reprinted in the Norton Anthology Seventeenth-Century British Poetry: 1603-1660, Traherne may have “loved Anglicanism” but “he built a large body of thought quite independent of it.” Following the chaos of nonconformism which marked the years of civil war, Traherne’s theology exceeded even the relative tolerance afforded by the developing policy of “latitudinarianism.” Marcus explains that Traherne contradicted “many of the chief tenets of Anglicanism,” possibly believing in a borderline pantheistic sense of God’s immanence in the natural world. Traherne, Marcus writes, intuited that “Heaven, eternity, paradise… are not places. They are a state of mind.” Such a strange poetic saint has continued to pay academic dividends for scholars fortunate enough to come upon misplaced work, exemplifying Traherne’s contention that “Some unknown joys there be / Laid up in store for me.” Among several such discoveries of “unknown joys,” there was the Traherne recovery by two scholars in 1996 at the Folger Shakespeare Library in Washington, D.C., when Julia Smith and Laetitia Yeandle found an epic poem that reworked the narratives of Genesis and Exodus. Only a year later, and Jeremy Maute—working in Lambeth Palace, the London residence of the archbishop of Canterbury—discovered Traherne’s The Kingdom of God; unread for more than 300 years and regarded as a masterpiece, fulfilling the marginalia of an anonymous 17th-century annotator writing in that book’s flyleaf, who rhetorically queried, “Why is this soe long detained in a dark manuscript, that if printed would be a Light to the World, & a Universal Blessing?” For sheer miraculousness in the capricious contingency of the Lord, the most striking example of such a discovery is described by Kimberly Johnson in Before the Door of God: An Anthology of Devotional Poetry, where she writes that a “manuscript of visionary, rhapsodic work in mixed genre called Commentaries of Heaven… was rescued, half-burning and stinking, from a Lancashire trash heap in 1967.” Singed and still smoking, these singular papers were chanced upon by a man scouring the trash yard for discarded car parts. If said scavenger had been tardy in his scrounging, those verses would have been sent heavenward like the images of luminescence which permeate Traherne’s poetry. Helpful to remember the argument of Fernando Baez in A Universal History of the Destruction of Books: From Ancient Sumer to Modern Iraq, who explained that when it comes to books, sometimes ironically, “Fire is salvation.” Such power to “conserve life is also a destructive power,” for fire allows us to play “God, master of the fire of life and death.” After all, we often “destroy what we love,” and if there is anything at the center of Traherne’s poetry it is the ecstasies of God’s obscured love, absconded away in lost books hidden at the center of fiery whirlwinds. A parable worthy of Traherne: hidden scripture as a variety of burnt offering upon the pyre of the Lord, in the form of a smoldering Lancashire garbage heap. Browned paper blackening and curling at the edges, atoms of ink evaporated and stripped to their base elementals, literature reduced to an ash where poetry can no longer be read, but must rather be inhaled. Fortunate that Commentaries of Heaven was found, and yet there is a profundity in disappearing verse; the poem written, but not read; consideration of all which is beautiful that has been lost, penned for the audience of God alone. In that golden, glowing ember of such a profane place as a garbage dump, there is an approach to what literary historian Michael Schmidt references in his Lives of the Poets as Traherne’s “Images of light – starlight, pure light” as belonging to the “fields of heaven and eternity.” As metaphysical conceit, the manuscript was not simply a burning tangle of paper, but it was as if finding God himself in the trash fire, where the words “Who cannot pleas far more the Worlds! & be/A Bliss to others like the Deitie” were rescued from an oblivion of fire. Baez writes that by “destroying, we ratify this ritual of permanence, purification, and consecration.” After all, it was presumably only the heat and light that drew the scavenger’s attention, a brief moment when the volume could announce its existence before it would be forever burnt up like a Roman candle, lest it rather forever mold and rot. Baez writes that “we bring to the surface” through flammability, there is a restitution of “equilibrium, power or transcendence.” To burn sparks a light; to enflame such poetry is to set a purifying fire, and to find such an engulfed volume is to encounter a glowing divinity on the road from Lancashire. Traherne, the burning poet, who wrote “O fire of heaven! I sacred Light / How fair and bright, / How great am I, / Whom all the world doth magnify!” Categorized as a “metaphysical poet,” of which Dr. Samuel Johnson in his 1781 Lives of the Most Eminent English Poets described as being “men of learning” only interested “to show their learning.” Dr. Johnson infamously defined the metaphysical poets, 17th-century figures including John Donne, Herbert, Vaughan, and (sometimes) Andrew Marvell, as trading in clever metaphorical conceits whereby “the most heterogenous ideas are yoked by violence together.” In Donne’s verse, for example, two lovers could be described as the arms of a compass, or as Herbert’s devotional poetry took on the shape of objects he describes, as in “The Altar” from his 1633 The Temple. Often dismissed as more concerned with cleverness than depth, wit rather than rectitude, T.S. Elliot would refer to them as a “generation more often named then read.” Defense of the metaphysical poets was a modernist endeavor, begun by criticism like Elliot’s 1921 essay in the Times Literary Supplement, so that eventually the movement came to be regarded as the exemplar of the late English Renaissance. Traherne’s identification as a metaphysical, especially concerning his erudition and his religious enthusiasms, makes a certain sense. Yet he is less fleshy (and flashy) than Donne, less conventionally pious than Herbert, less political than Marvell, and nearest in tenor to Vaughan. It’s true that they share mystical affinities, even while the enthusiasms of the former are far more optimistic than those of the later. Yet Vaughan, associated with that philosophical circle the Cambridge Platonists, was privy to circulation—to being read and written about—to in short, influence. Traherne, by contrast, scribbled in obscurity. In designating him a member of such a group, we should remember that he had no influence on the rest of that school, for they hadn’t read him. But as Schmidt writes, “Such obliquity doesn’t obscure the material world; it illuminates what exists beyond it.” Traherne may be a poet outside of history and a creature without canon, but his audience is in eternity. Dr. Johnson wouldn’t have read him a century later, either. For that matter, Elliot wouldn’t have been able to read the majority of work attributed to Traherne, since the initial rediscoveries of the poet’s work only saw print little more than a decade before “The Metaphysical Poets” was published in TLS. More apt to think of Traherne as being a poetic movement of one, for when reading his cracked verse, with its often-surreal content and its ecstatic declarations, it’s just as easy to see Emily Dickinson as Donne, William Blake as Herbert. If anything, a blind analysis of Traherne’s poetry could lead a reader to think that this was verse by an exuberant Romantic, a mystical transcendentalist, a starry-headed Beat burning in the dynamo of the night. Consider his startlingly modern lyric “The Person,” where Traherne writes of “The naked things” that “Are most sublime, and brightest.” Inheritor of a Christian tradition of our innate fallenness, Traherne focuses on the divine immanence that permeates creation, as well as that transcendence that nature points towards. Nature is precisely not fallen, as when Traherne writes that “When they alone are seen: / Men’s hands than Angel’s wings / Are truer wealth even here below.” An almost exact contemporary of the Dutch Sephardic Jewish philosopher Baruch Spinoza, Traherne evidences that pantheistic fervor which understands creator and creation to be synonymous, arguing for direct experience of the noumenal, for their “worth they then do best reveal, /When we all metaphors remove, /For metaphors conceal.” Traherne argues for divine language, a semiotics that approaches the thing-in-itself, poetry of experience that recognizes metaphor as idolatry, for the “best are blazon’d when we see / The anatomy, / Survey the skin, cut up the flesh, the veins / Unfold, the glory there remains: / The muscles, fibers, arteries and bones / Are better far than crowns and precious stones.” When Traherne wrote, Puritan typologists investigated scripture and nature alike for evidence of predestined fallenness; when Traherne wrote, Christian apologists charted irreconcilable differences between language and our world after Eden. But Traherne, rather, chose to write in that lost tongue of Paradise. His was an encomium to direct experience, an account of what the very marrow of life thus ingested did taste like. A language which in its immediacy seems both shockingly current and as ancient as gnostic parchment. Encapsulated in his poetry there is something not just of his era, but of all eras, occluded though that eternal message may be. Demonstration of Stuart Kelly’s description in The Book of Lost Books of “an alternative history of literature, an epitaph and a wake, a hypothetical library and an elegy to what might have been.” Traherne’s poetry was written during years of first Puritan Interregnum and then High Church Restoration, but for either authority the poet’s views would be idiosyncratic. Detecting intimations of consciousness on the moon and in the sea, dreaming of both angels and aliens when he “saw new worlds beneath the water like, / New people; ye another sky.” Marcus writes that Traherne couldn’t “be entirely defended against charges of heresy,” which might have been an issue had anyone read his poetry. Arguments can be proffered that Traherne was a pantheist who believed that nature was equivalent with God, that he was a Pelagian who denied the existence of original sin, or that he was a universalist who anticipated eternal salvation for all. A poet for whom the human body is to be celebrated, who would opine that “Men are Images of GOD carefully put into a Beautiful Case,” who with urgency would maintain that the souls of man are “Equal to the Angels” and that our bodies could be reserved for the “most Glorious Ends.” With antinomian zeal, Traherne argues that “through many Obstacles full of gross and subterraneous Darkness, which seem to affright and stifle the Soul,” the individual who transgresses will find themselves “at last to a new Light and Glory.” He evokes Blake’s Marriage of Heaven and Hell a century before his fellow visionary would engrave his plates. In Eternity’s Sunrise: The Imaginative World of William Blake, Leo Damrosch accurately describes Blake’s verse as presenting infinity “here and now in the real world we inhabit, not far away in unimaginable endlessness. Eternity, likewise, is present in each moment of lived experience,” but so too is this a description of Traherne. Evocations of not just Blake, but Ralph Waldo Emerson’s Transcendentalism, for when Traherne describes God as “a Sphere like Thee of Infinite Extent: an Ey without walls; All unlimited & Endless Sight,” do we not hear the 19th-century American philosopher’s wish to “become a transparent eye-ball?” When Emily Dickinson sings of “Wild nights – Wild nights!” do we not hear Traherne chanting with declarative exclamation mark of “O ravishing and only pleasure!” And when Walt Whitman wrote in his 1855 Leaves of Grass that “I celebrate myself, / And what I assume you shall assume, / For every atom belonging to me as good belongs to you” we are reminded of Traherne’s conviction that “all we see is ours, and every One / Possessor of the While.” Traherne anticipates Whitman’s “conviction that all the world’s loveliness belongs to him,” as Marcus describes it, the two bards united in the faith that “although the world was made for him alone, it was made for every other single human being just as it was for him.” Traherne derived his ethic from Psalm 139, an orthodoxy holding that we must “praise thee; for I am fearfully and wonderfully made.” But from scripture Traherne finds a heterodoxy which plumbs the city that “seemed to stand in Eden, or to be Built in Heaven.” In this New Jerusalem, Traherne would list with a catalogue of Whitmanesque regularity that the “Streets were mine, the Temple was mine, the People were mine; their Clothes and Gold and Silver were mine, as much as their Sparkling Eyes, Fair Skins and ruddy faces.” Such similarities could lead one to assume that Whitman had a copy of Traherne as he gripped notebook and looked out on the brackish waters of New York Harbor writing of those “Crowds of men and women attired in usual costumes, how curious you are to me!”, or that Emerson considered the poet in his Concord manse—save for the fact that it’s impossible. Such are the vagaries of the lost man, the hidden poet who sings of “room and liberty, breathing place and fresh-air among the Antipodes,” this gospel of “passing on still through those inferior Regions that are under… feet, but over the head.” Traherne wrote in the 17th century, but he seemingly had memory of all those who came after. all those women and men who echo him even though they could never have heard him, who came to “another Skie… and leaving it behind… [sunk] down into the depths of all Immensity.” Writing poetry from a position of eternity, Traherne presents a fascinating anomaly of what Johnson describes as “poetic inspiration,” for until 1896, or 1967, or 1996, or 1997, Traherne couldn’t have inspired any of those poets who are so similar to him. Blake or Dickinson had never picked up a volume of his verse.  Traherne’s very life is oddly yet appropriately allegorical, his liturgy concerned with this “preeminent figure… [of] the Unknowable,” as Johnson describes it. She writes that at the heart of devotional poetry is the “perceptual inaccessibility of the divine,” defined by the “fundamental principle of mystery and unknowability.” How perfect then is Traherne’s verse, lost in libraries or singed in trash fires, hidden from view until revealed like some ecstatic epiphany? In the book of Acts, St. Paul speaks to a group of Athenians about their shrine to the “Unknown God.” Traherne is our “Unknown Poet,” overturning our ideas of influence and inspiration, whose work with a mysterious, thrumming electricity courses through the lines of oblivious Whitman or the stanzas of unaware Dickinson, as powerful as magnetism and as invisible as gravity. Prisoners of linear time that we are, hard to understand that the vagaries of influence don’t simply flow from past to future. When Traherne celebrates “every Mote in the Air, every Grain of Dust, every Sand, every Spire of Grass” that is “wholly illuminated,” do we not detect Whitman? When he sings of “O heavenly Joy!” do we not hear Dickinson? In Traherne’s “On Leaping Over the Moon,” one of his oddest and most beautiful lyrics, I like to imagine that when he writes “I saw new worlds beneath the water lie, / New people; ye, another sky” and where in “travel see, and saw by night / A much more strange and wondrous sight” that what he espied were Blake and Whitman, Dickinson and Allen Ginsburg, you and me. Traherne is a poet who wrote for an audience that had not yet been born—perhaps still has yet to be born. From his poem “Shadows in the Water” he writes of how “Thus did I by the water’s bring / Another world beneath me think: / And while the lofty spacious skies / Reversed there, abused mine eyes, / I fancied other feet / Came mine to touch or meet; / And by some puddle I did play / Another world within it lay,” so that I imagine Traherne saw nothing less than that other world which is our own, looking onto the mirror of the water’s surface as if it were a portal to this parallel dimension, these “spacious regions” of “bright and open space,” where he sees people with “Eyes, hands and feet they had like mine; / Another sun did with them shine.” There is hopefully a future yet to come, where “chanced another world to meet… A phantom, ‘tis a world indeed, / Where skies beneath us shine, / And earth by art divine / Another face presents below, / Where people’s feet against ours go,” for in scribbling in secrecy what poet has addressed himself more perfectly to people yet to be imagined? Proper understanding relies on imagination, not just the role played in his composition, but Traherne’s strange status as imagined literature (for whatever manuscripts await to be plucked from burning trash heaps?). Alberto Manguel, writing with Borgesian elegance, argues in The Library at Night that “Every library conjures up its own dark ghost; every ordering sets up, in its wake, a shadow library of absences.” What is most sublime and wondrous about Traherne are not just his literal words on a page, but how we can’t disentangle him from what could have been lost, what perhaps still remains lost, and that which is lost forever. Perhaps in book stalls or trash fires there is more undiscovered Traherne; more rhapsodic, even more visionary than which we’ve been blessed enough to read. Traherne makes the comparison that an “Empty Book is like an Infants Soul, in which any Thing may be Written. It is Capable of all Things” and so is the infinite multitude of not just Traherne’s writings which we shall never read, but the full magnitude of all writings that we shall never see. Traherne’s magnum opus exists in the gaps, written in the lacunas, on a scroll kept inside the distance between that which is known and that which can never be found. Traherne describes this place as a “Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not man disquiet it. It is the Paradise of God.” Poetry of empty sepulchers and disembodied tombs, of empty rooms and cleared shelves; a liturgy of the Holy of Holies which contains no idol, but only a single, deafening, immaculate absence. At the Temple’s center there is that ever tended, ever burning, ever consuming fire which gives off that sublime heat and light, where Traherne could imagine with prescient clarity that “From God above / Being sent, the Heavens me enflame: / To praise his Name / The stars do move! / The burning sun doth shew His love.” Power of such words written in light, heat, and flame. Such books can burn sacred holes in our soul, a holy immolation in our hearts, giving off that intense light, which diffuse though it may be awaits those eyes that have yet to be born generations hence. Image: Flickr/Ernest Denim

Thinking Makes It So: Ward Farnsworth Reframes the Stoics with Wit and Insight

Seneca’s suicide, at the order of the emperor Nero, presents a macabre scene. Previously adviser to the fickle, impetuous, paranoid, thin-skinned emperor, Seneca was erroneously implicated in an assassination plot and was ordered to take his own life. Seneca’s wife, Pompeia Paulina, distraught at her aged husband’s sentence, convinced him that they should die together, and so both opened their veins in the hope of expiring at the same moment. Hearing of this, Nero intervened and Pompeia was spirited away and patched up, the philosopher condemned to die alone. Scholar Simon Critchley writes in his irreverent and appropriately titled The Book of Dead Philosophers that Seneca’s “death is more tragicomic than heroic.” Critchley explains that “because of an aged frame attenuated by a frugal diet,” Seneca’s blood was too thin; he requested the hemlock in imitation of Socrates, but the poison didn’t take. Finally, he was placed in a scalding bath and suffocated to death with steam, like an ancient Roman Rasputin ultimately done in by the shower. Seneca was a theorist of Stoicism, that classical philosophical school drawing its name from the “Stoa Poikile,” the painted porch at Athens’ agora where the earliest proponents taught. Stoics recommended living according to reason and virtue; they extolled moderation above all things and advocated facing fortune and adversity, even death, alike with an even temper. Sixteenth-century French essayist Michel de Montaigne contended that to “study philosophy is to learn to die.” Montaigne had in mind the lessons of Seneca himself, who argued that “He who has learned how to die has unlearned slavery,” for it may be a “great deed to conquer Carthage, but a greater deed to conquer death.” Critchley explains that for Seneca, the “important thing is to be prepared for death, to be courageous.” As with Socrates, whose death was famously depicted by the neoclassical French painter Jacques-Louis David as a variety of class seminar that happened to end with the teacher’s suicide, Seneca’s execution provides means to contemplate the philosophical end. Spanish artist Manuel Dominguez Sanchez presented the subject in his 1871 painting “The Suicide of Seneca,” showing us the elderly, emaciated, pale body of the philosopher with his arm over the side of the bathtub like Jean-Paul Marat in David’s more famous painting. One of Seneca’s students, in a seemingly non-Stoic pose, lies slumped near the corpse, grieving with face obscured. To the back left a crowd of calmer men stand, but of the corpse itself it’s impossible to say whether Seneca met eternity with courage or not. Yet if there is any lesson about Stoicism for its critics, it might as well be in the waxy pallor of Seneca’s languid body, for the very word “Stoicism” has long connoted insult, signifying the stern, unemotional, robotic, unforgiving ethos of somebody who lives life as if they were already a corpse. According to Ward Farnsworth, that understanding is wrong, and he exonerates an unfairly impugned philosophy in his idiosyncratic, strange, yet convincing and useful volume The Practicing Stoic: A Philosophical User’s Manual. Dean of the University of Texas School of Law and former clerk for retired Supreme Court Justice Anthony Kennedy, Farnsworth previously authored two well-received books: Farnsworth’s Classical English Rhetoric and Farnsworth’s Classical English Metaphor, and as with those earlier volumes, his tone is erudite, patient, and at times dryly whimsical. Contrary to being stern and unfeeling, Farnsworth argues that Stoicism is “a humble philosophy … a regimen for training the mind” that is deeply concerned with others and is fundamentally a “form of psychological hygiene.” Stoicism shares with the similarly maligned ancient philosophy Epicureanism a concern with “human nature and its management,” eschewing abstraction for pragmatism, metaphysics for what actually works. Farnsworth explains that the Stoics were “highly practical,” having “offered solution to the problems of everyday life, and advice about how to overcome our irrationalities.” As part of his defense, Farnsworth hopes to produce an actual guide for living the Stoic life, as based on concisely presenting “what the Stoics themselves said.” A succinct expression could be summarized in Marcus Aurelias’s assertion that “If any external thing causes you distress, it is not the thing itself that troubles you but your own judgment about it. And this you have the power to eliminate now.” From that observation comes all of Stoicism’s insights; Seneca’s approach to life is that “We must make it our aim to have already lived long enough,” and his position on acquisition is that the “shortest way to riches is to despise riches.” Human life is buffeted too much by arbitrary “externals,” by the desire for wealth, acclaim, sex, power, and so on, but the feeding of the beast never brings respite, for the beast can always hunger more. Rather, tranquility is attained by learning to silence the beast. The Practicing Stoic is organized into 12 “lessons,” ranging from how to approach death to how to contend with adversity, desire, and emotion. In pursuit of those queries, he gathers short selections from Seneca, Epictetus, and Marcus Aurelius (who was an emperor as well as a philosopher), whose lives briefly overlapped during the first century of the Common Era when men like Caligula, Claudius, and Nero reigned in a manner that was anything but even-tempered and moderate. Several later “students,” including Montaigne, Samuel Johnson, Adam Smith, and Arthur Schopenhauer, are included, naturally raising the question: Why those philosophers and not others? Why not Jean-Paul Sartre and Albert Camus, or the Buddha, whose approach to suffering and detachment is shockingly similar to that of the Stoics? For that matter, in giving modern Stoics their due, an argument could be made for Bill W., author of the “Big Book” of Alcoholics Anonymous which explored a sort of folk-cognitive-behavioral version of the doctrine and is arguably the most widely read “Stoic” text in the world today. What all of these varied figures share is the principle that “We should stake our well-being on what we can control and let go of attachment to what we cannot.” Farnsworth explores manifestations of that axiom, providing short, elegant commentary on quotes that contend with whatever is under discussion. Despite sometimes being dry, he is insightful; though he is occasionally repetitive, he is convincing. Farnworth’s prose, is, well, stoic, but it’s also useful—as it should be. As Farnsworth writes, “A large share of Stoicism might be viewed, in effect, as interpretation of two famous inscriptions above the entrance to the Temple of Apollo at Delphi: know thyself; nothing in excess.” What could be more helpful than that? The Practicing Stoic is one of many philosophical self-help books, contending with the primordial question: “How am I to live?” Julian Baggini has made a cottage industry out of the genre, having authored The Philosopher’s Toolkit: A Compendium of Philosophical Concepts and Methods, What’s It All About?: Philosophy and the Meaning of Life, and The Edge of Reason: A Rational Skeptic in an Irrational World. Alain de Botton rivals Baggini; his “School of Life” is “devoted to developing emotional intelligence,” and he cribbed from Boethius with his The Consolations of Philosophy, considered God (or the lack thereof) in Religion for Atheists, and penned the amazingly titled How Proust Can Change Your Life—even if the French novelist isn’t a philosopher, he’s at least philosophical. Farnsworth hasn’t even cornered the market on Stoicism alone, as there is A Guide to the Good Life: The Ancient Art of Stoic Joy by William B. Irvine, Massimo Piglucci’s How to Be a Stoic: Using Ancient Philosophy to Live a Modern Life, and even The Daily Stoic: 366 Meditations on Wisdom, Perseverance, and the Art of Living (prepared for leap years), by Ryan Holiday and Stephen Hanselman, including more scholarly considerations by philosophers like Martha Nussbaum. Indeed there is a Stoic Solutions Podcast, The Practical Stoic Podcast, and an Annual Stoic Week held online, with the nerdy, masculinist ethos particularly popular in Silicon Valley. In The Conversation, Matthew Sharpe describes this online community “numbering over 100,000 participants” as being “Stoicism 5.0.” And of course, the biggest seller in the category of “philosophical self-help,” though not Stoic in nature, is the controversial right-wing Canadian psychologist Jordan Peterson’s grandiosely titled 12 Rules for Life: An Antidote to Chaos. Seemingly there is a genuine desire for not just answers but meaningful answers, which this somewhat gimmicky genre supplies. Of variable insight, I can’t speak to the efficacy of all of these titles, but I can attest to the intellectual honesty of Farnsworth’s volume and the helpfulness in his centering on the primary sources themselves. Peterson’s best-seller is basically a mixture of Jungian pablum and unconvincing sociobiology masquerading as science, whereas Farnsworth’s guide is rigorous, well-argued, and applicable. No doubt Peterson would (and does) dispute such characterizations of 12 Rules for Life, and yet the thread of Western chauvinism, misogyny, and nativist triumphalism peers out through his claims, the better to counter with a cosmopolitanism as exemplified by Epictetus’s credo that “When asked what country you are from, do not say ‘I am Athenian’ or ‘I am from Corinth.’ Say … ‘I am a citizen of the world.’” (A crucial position as nationalists polish their jackboots.) [millions_ad] One of Farnsworth’s strengths is that he’s resolutely nonpartisan, as opposed to the thinly veiled reactionary politics of a Peterson, and in the process, Farnsworth actually speaks far more to contemporary concerns by counterintuitively not particularizing our moment. Where Peterson offers a banal “Do not bother children when they are skateboarding,” Marcus Aurelius invokes the profound “everything you see changes in a moment and will soon be gone”; one hopes that 12 Rules for Life is one of those transient things. Farnsworth jokes that “Some would regard Marcus Aurelius as a notably poor motivational speaker. For the Stoic he is among the only kind tolerable,” but who needs Peterson with his lobster serotonin when you can have Marcus Aurelius? Farnsworth is valuable because he isn’t transient, keeping with the seemingly universal character of the movement that he advocates, though he quips that despite “repeating … claims written 2,000 years ago,” the honest “Stoic would presumably say it’s still early.” Such is his good-natured humor, reflecting the humility of his philosophy. There is a stolid Victorianism in Farnsworth’s prose, the better to convey timelessness so that he’s convincing when he claims that the “most productive advice anyone offers nowadays, casually or in a bestseller, often amounts to a restatement or rediscovery of something the Stoics said with more economy, intelligence, and wit long ago.” Farnsworth’s claim may be sweeping, but he convinces you, not by making those connections explicit but in letting you infer them. When Seneca writes, “there is not one [person] whose life is not focused on tomorrow. What harm is there in that, you ask? Infinite harm. They are not really living. They are about to live,” I note the concept of “mindfulness,” of “living in the present.” When the poet Horace, a Stoic fellow-traveler, observes that “they change their climate, not their disposition, who run beyond the sea,” I hear echoes of the warning in the recovery community against “pulling a geographic.” And when Seneca imagines the possibility of “looking down upon the earth from above” and saying to oneself, “Is this the pinpoint that is divided by sword and fires among so many nations?” I see prophetic intimations of the beautiful “Earthrise” photograph taken in 1968 during the Apollo 8 mission, Carl Sagan’s “pale blue dot.” Strangely, Stoicism’s most helpful sentiment is that cosmic sensibility. A crackerjack account of intellectual history emphasizes a tendency toward humility as humans realized their less privileged place in existence, from Copernicus to Darwin to modern cosmology, but the Stoics anticipated this by two millennia. Marcus Aurelius noted that “the whole of the sea is a drop in the universe … all the present time is one point in eternity”; while other emperors built themselves monuments, this particular emperor had the wisdom to understand that this, too, shall pass. Such comes the ethic that “Our ultimate insignificance makes the case for living well in the present, for no other purpose survives,” as Farnsworth explains. Stoicism’s continuing relevance is its ability to help us cope with the ever-mounting anxieties of postmodernity, the daily thrum of Facebook and Twitter newsfeeds, the queasy push notifications and the indignities of being a cog in the shaky edifice of late capitalism (or whatever). Even more than that, Stoicism is attuned to the largest problems that our species faces, perched on the verge of extinction. Quoting Marcus Cato, Seneca wrote that “As for the cities that ever held sway over the world … someday people will ask where they were,” adding with almost eerie insight that perhaps “severity of climate will drive their people away, and neglect will destroy what they have abandoned.” Mature insights offered by Stoicism during the humid days of the Anthropocene. Such may be the position of the literary scholar Roy Scranton, who in We’re Doomed. Now What?: Essays on War and Climate Change is an eloquent theorist of what it means to live on the precipice of ecological collapse. Hard not to hear Seneca’s voice as Scranton imagines “some unknown future, on some strange and novel shore, human beings just like us … sitting circled around a fire on the beach … one telling a story about a mighty civilization doomed by its hubris, an age of wonders long past.” We need not distinguish between the planet’s mortality and our own, for as Seneca wrote, “We live in the midst of things destined to die.” What Stoicism offers is a way of life in the midst of death, a maturity toward what extinction means. Seneca claimed that “We go astray in thinking that death follows, when it has both preceded and will follow. Whatever conditions existed before our birth, was death.” I’d heard similar arguments before, but after reading that in Farnsworth, something about the reasoning struck me like a neophyte in a Zen parable who is suddenly enlightened. What is death to fear when there was a time that we did not exist? When we were already dead? I’ve read of a tradition where a Roman general would triumphantly parade through the streets, with golden laurels and purple-trimmed robe, and as part of this precession, an enslaved person would whisper in the ear of the victor that “You too are mortal.” Stoicism is a philosophy of memento mori, of reminding us of that simple yet profound fact. What The Practicing Stoic argues—and convinces us of—is that this philosophy of mortality provides a measure of freedom to both the general and the person whispering in his ear.

Francis Spufford Vividly Recreates an 18th-Century New York in ‘Golden Hill’

Dear Reader, envision that Village which grew upon the southern strand of that isle of Manhattoes: a Lenape settlement purchased for 60 guilders and named for Amsterdam, later to be acquired by gunships of King James, and her wooden-legged governor relieved of duty; a frontier town in that Era of Enlightenment, though a hearty fragment of some 7,000 souls clinging to that huge, dark, and mysterious continent; and which, upon the fresh-green breast of the New World a mighty metropolis to rival Babel or Byzantium would grow. Here, in the dusk-laden twilight of empire, let us contemplate our origins as we live out our endings, and ask which original sins have cursed our posterity? As this land was a fantasy of 18th-century people, dreaming in the baroque vernacular of that sinful and glorious age, an era which saw the twinned gifts of mercantile prosperity and the evils of human bondage, it befits us to speak in the serpentine tongue of the era, mimicking the meandering sentences and the commas and semicolons heaped together as high as oranges or coffee beans from the Indies sold in a Greenwich Village shop in 1746: something that the essayist Francis Spufford accomplishes in his brilliant account Golden Hill: A Novel of Old New York (which, if not available yet in quarto form, is now for purchase in the equally convenient “paper back”). Reminiscent of novels like Thomas Pynchon’s The Crying of Lot 49 (with its fake Jacobean play), Charles Johnson’s postmodern picaresque Middle Passage, or Eleanor Catton’s Victorian Gothicism in The Luminaries, Spufford returns us to when “New-York” (as it was then spelled) was a middling colony on the largest harbor in the world. Still smaller than Philadelphia and not yet as culturally significant as Boston, New-York was poised by virtue of geography and diversity to ultimately become America’s greatest city. Spufford’s main character describes his native London as “a world of worlds. Many spheres all mashed together, to baffle the astronomers. A fresh plant to discover, at every corner. Smelly and dirty and dangerous and prodigious,” an apt description of New-York’s future. As of 1746, the city was only a hundredth the size of London, and “Broad Way” was a “species of cobbled avenue, only middling broad,” but where even her modest stature indicated the Great White Way which was to come, populated as it was with “Wagon-drivers, hawkers with handcarts and quick-paced pedestrians…passing in both directions.” Burnt and rebuilt, paved and repaved, built tall and torn down, there is (unlike in Philly or Boston) scarcely any evidence left of colonial origins. Golden Hill conjures that world for us, the literary equivalent of visiting Independence or Faneuil Hall. At a reeking Hudson River dock we skid over “fish-guts and turnip leaves and cats’ entrails, and the other effluvium of the port,” and in a counting office we smell “ink, smoke, charcoal and the sweat of men” as in domestic rooms we inhale the odor of “waxed wood, food, rosewater and tea-leaves.” Spufford allows us to glimpse New-York as it was and proffers explanation of how our New York came to be. What results is a novel about novels themselves and about America itself as the greatest example of that form. [millions_ad] Golden Hill follows the perambulations of Richard Smith, a mysterious Englishman arriving with a bill of order for £1,000 from a venerable London firm, to be fulfilled by a New-York creditor. Smith’s arrival throws the town into consternation, for what the stranger hopes to accomplish with such a large sum remains inscrutable. Denizens of the town include Greg Lovell and his daughters, namely the acerbic ingenue Tabitha, the delightfully named assistant to the governor, Septimus Oakeshott, and a whole multitude of Hogarthian characters. Spufford has digested the canon of 18th-century novels, when the form itself was defined, and in the winding, playful, self-aware sentences of Golden Hill one reads an aperitif of Sarah Fielding’s The Governess, an appetizer of Daniel Defoe’s Moll Flanders, a soup of Henry Fielding’s Tom Jones, a supper of Samuel Richardson’s Pamela or Clarissa, a dram of John Cleland’s Fanny Hill, and of course a rich desert of Laurence Sterne’s Tristram Shandy. Spufford’s bildungsroman is a celebration of those door-stoppers, and he liberally borrows their conventions, imitating their social sweep and tendency to knowingly meditate on fiction’s paradoxes. Conventions are explored: not just the marriage plot subversions of Richard and Tabitha’s courtship, but depictions of an elegant dance, the performance of Joseph Addison’s omnipresent pre-Revolutionary play Cato, a smoky game of piquet, a snowy duel, an absurd trial, and a squalid prison sentence (as well as a sex scene out of Cleland), all constructed around the rake’s progress (and regress). Tabitha contends that novels are “Slush for small minds, sir. Pabulum for the easily pleased,” but Golden Hill proves that in their finely attuned imitation of consciousness and construction of worlds both interior and exterior, novels remain the greatest mechanisms for empathy which language has ever produced. True to the form’s name itself, novels are about self-invention, and as such Richard Smith is a representative example of the bootstrapping characters of his century, the protagonist (and his creator) intuiting that there is significance in the first page’s freshness, where “There’s the lovely power of being a stranger.” A particularly American quality of the very form of the novel itself. Smith explains that “I may as well have been born again when I stepped ashore. You’re a new man before you, new-made. I’ve no history here, and no character: and what I am is all in what I will be.” The religious connotation is not accidental, for in that most Protestant of literary forms, the novel always accounts for a conversion of sorts, for what else is self-invention? In the 18th-century Letters from an American Farmer, the French settler J. Hector St. John de Crèvecœur posited that the American was a “new man,” and as the novel constructs identities, so, too, could the tabula rasa of the western continents, for Spufford’s protagonist was a “young man with money in his pocket, new-fallen to land in a strange city on the world’s farther face, new-come or (As he himself had declared new-born, in the metropolis of Thule).” Because of both chronology and spirit, America is the most novelistic of countries. Novels are engines of contradiction, and nothing is more contradictory than America as Empire of Liberty. Anyone walking a Manhattan street adorned in both unspeakable luxury and poverty can sense those contradictions. America is just slightly younger than the novel, for despite notable precedents (such as Miguel de Cervantes’s Don Quixote), the form was an 18th-century phenomenon; as a result, we’ve never been as attracted to the epic poem, preferring to find our fullest encapsulation in the ever-elusive “Great American Novel.” Long-form, fictional prose—with its negative capability, its contradictions, and its multivocal nature—was particularly attuned to that strange combination of mercantilism, crackpot religiosity, and self-invention which has always marked the nation. If Golden Hill were but a playful homage, it would be worthwhile enough, but the brilliance of Spufford’s narrative is that he makes explicit what was so often implicit in those books. Literary critic Edward Said brilliantly read Jane Austen’s Mansfield Park for sublimated evidence of English colonial injustice, but in our era, Spufford is freer than Austen to diagnose the inequities, cruelties, and terrors which defined that era and which dictate our present lives as well. From Aphra Behn’s Oroonoko through Herman Melville’s Benito Cereno and into the modernist masterpieces of Ralph Ellison, James Baldwin, and Toni Morrison, race has always been integral to the novelistic imagination, and America’s original sin has oft been identified as corollary to myths of self-invention, indeed that which hypocritically made such self-invention for a select few possible. From his Broadway hotel, Smith hears someone “sweeping the last leaves, and singing slow in an African tongues as if their heart had long ago broken, and they were now rattling the pieces together desultorily in a bag.” When Spufford describes New-York in the midst of a nor’easter as being “perched on the white edge of a white shore: the white tip of a continent layered in, choked with, smoothed over by, a vast and complete whiteness,” he provides an apt metaphor for the fantasies of racial purity which have motivated those in power, and of the ways in which white supremacy smothers the land. Far from being only a Southern “peculiar institution,” the bondage of human beings is what allowed Northern cities like New-York to grow fat, where for creditors like Mr. Lovell it was “every stage, every transaction, yielding sweet, secure profit, and those profits in turn buying a flood of Turkey-carpets, cabinets, tea-pots, Brummagem-ware toys and buttons, et cetera, et cetera.” That dizzying array of comforts and luxuries purchased with “Slaveries, Plantations, Chains, Whips, Floggings, Burnings…a whole World of Terrors.” Not content to let the central horror of slavery elude to the background, Golden Hill demonstrates how the wealth of colonial New-York was based on an economic logic which admitted that though the “slaves died in prodigious number…there were always number still more prodigious from Africa to replace them in the great machine, and so the owners kept on buying, and eagerly.” Golden Hill is as much about today as then, for despite its playfulness, its readability, its love of what makes old novels beautiful, it’s fundamentally an account of American darkness—from the Guy Fawkes Day bonfire, which might as well be the Charlottesville rallies of last summer, to the capturing of our current fevered paranoia by invoking the so-called “Negro Plot,” when some five years before the setting of Golden Hill, over a hundred enslaved Africans were hung, immolated, or broken on the wheel in southern Manhattan, having been implicated in a nonexistent conspiracy to burn down the city. Leave it to an Englishman to write our moment’s Great American Novel, who with sober eye provides a diagnosis of American ills and, true to the didactic purpose of authors like Richardson and Defoe, provides a moralizing palliative to the body politic. Spufford’s novel concerns invention and passing, wealth and poverty, appearances and illusions, the building of fortunes and the pining for that which is unavailable—not least of which for what some liar once called the “American Dream.” In one of those moments of unreliability which mark the novelist’s art, Spufford writes that the “operations of grace are beyond the recording powers of the novelist. Mrs. Fielding cannot describe them; nor Mr. Fielding, nor Mrs. Lennox, nor Mr. Richardson, nor Mr. Smollett, nor even Mr. Sterne, who can stretch his story further than most.” But we’re not to take such an argument at face value, for despite Tabitha’s protestations, novels have always been conduits of moral feeling. Golden Hill proves it. The only different between Spufford’s diagnosis and those which focus only on the degradations of the individual is that the rake whose fallenness is condemned in Golden Hill is America itself.

A 350th-Anniversary ‘Paradise Lost’ Reading List

Before John Milton could be a visionary writer, first he had to be a visionary reader. All poetry is supported by the accumulated scaffolding of tradition and defines itself in part by subverting that tradition. Milton was simultaneously partisan for and a rebel against tradition. And if it’s true that every writer is first and foremost a reader, then Milton arguably had a greater command of that corpus than anyone in the 17th century. Fluent in 12 languages ranging from Latin and Hebrew to Syriac, Milton was among the last of the true polymaths. His mind was a veritable wonder cabinet, and Paradise Lost was an expression of that—capable as it was of making “a heaven of hell, a hell of heaven.” From Tasso and Aristo he took a certain baroque stateliness, from Spenser a sense of mythic proportion, and from Shakespeare an appreciation of history and of lines well wrought. And, of course, he took his story from The Bible. Paradise Lost, across 10,000 lines of poetic blank verse ultimately assembled into 12 books, was famously a project “unattempted yet in prose or rhyme,” and the result was a consummate reimagining of scripture—an act not just of revolutionary writing but of radical reading. Milton took the few chapters in Genesis devoted to Eden and the fall and spun a maximalist, erudite, learned, fully realized drama. Narratively exciting, religiously wise, metaphysically deep, and just ambiguous enough to keep the critics writing about him for more than four centuries. In Milton’s hands, Lucifer was configured as a new type of anti-hero, and scholars have long argued as to whether Milton’s sympathies lie with that attractive and beguiling character or with God. But as Milton was influenced by past greats, so he in turn became spectacularly influential. Paradise Lost is often more respected than read, obscuring the fact that for generations Milton was regarded as the ultimate of English poets. Writers have continued to explore those ever-regenerative concerns about the most profound things: creation, fallenness, redemption, sin, and salvation. If Milton was a reader first, then through his example we are all readers in his stead. I present my own idiosyncratic and subjective reading list of some of those readers. The Pilgrim’s Progress (1678) by John Bunyan Bunyan’s tongue may have been rougher than Milton’s, yet his Victorian biographer, James Anthony Froude, observed, “Bunyan was a true artist, though he knew nothing of the rules, and was not aware that he was an artist at all.” Nobody would accuse Milton of that. Both men suffered for their religion and politics; prison stints are in their biographies, and both ultimately went blind. The Pilgrim’s Progress may be a very different text than Milton’s poem, but the task of explaining the divine lay at the center of both their missions. An unapologetically didactic and evangelical work, Bunyan’s book reduces all of the nuance of character that we celebrate in Paradise Lost in favor of the broadest possible allegory. Milton’s poem is rightly celebrated for his use of blank verse, unrhymed iambic pentameter, but Bunyan also departs from conventional expectations in presenting his religious dream vision in a similar aesthetically radical way by using a new narrative form whose very name signaled its novelty–the novel. The Pilgrim’s Progress, once profoundly popular in the English-speaking Protestant world and holding pride of place next to The Bible itself, has never reached the critical acclaim that Paradise Lost has. And yet even if Bunyan’s name is less famous today, arguably more people have read his proto-novel than ever read Milton’s work (even if most of Bunyan’s readers are in the past). He certainly would have known of Milton, and his reputation as the Reformation’s answer to Dante would have provided a crucial model to the creation of Protestant art. Milton: A Poem in Two Books (1805-08) by William Blake As Vergil was to Dante, so Milton is to Blake, with both poets considering questions about inspiration and creation. Blake erroneously saw Milton as a steadfast Calvinist, but in that biographical error (made by many) Blake was able to generate a consummate drama by having his imagined version of Milton repudiate Calvinism in favor of what Blake viewed as the hidden, subversive sympathies implicit within Paradise Lost. As a result, that visionary heretic’s confident declaration that Milton “was of the devil’s party without knowing it” has in many ways remained the most popular understanding. For Blake, Paradise Lost was a revolutionary work by a revolutionary poet who advocated regicide and rebellion against injustice. Milton is a strange mystical vision every bit worthy of its biographical subject written in Blake’s unique prophetic voice and illustrated with the water colors that made him one of the great artists of the 19th century in addition to being one of its most sublime poets. In Blake’s retelling of biblical history from creation to apocalypse, he argues against Calvinism’s division of humanity into the elect and condemned, rather positing that the truly chosen are the latter. As his strange theology is explicated, he gives an “unfallen” Milton in heaven the opportunity to redeem himself of the life-denying Puritanism that Blake associates with Milton, thus finally making the author of Paradise Lost worthy of that revolutionary spirit that Blake associates with him, so that both can fully take up the injunction to “Rouze up, O Young Men of the New Age!” Frankenstein; or, the Modern Prometheus (1818) by Mary Shelley Victor Frankenstein is placed in that lineage of fire-stealers who dangerously animate the world with forbidden knowledge. Dangerous creation has a long history; before Frankenstein could stitch together decomposing flesh into his industrial age monster, before Rabbi Judah ben Lowe could bake clay from the banks of the Danube into his golem, before Prometheus could mold man from soil, there was God himself breathing dust into life. Adam is the original created monster, a point made clear by Shelley herself in what is arguably the first and still the greatest science fiction novel ever written.. Shelley’s original creature’s sutured tongue could have been from Milton’s corpse itself, for the creature acquired language from a copy of Paradise Lost. As he recounts to Dr. Frankenstein, he “read it, as I had the other volumes which had fallen into my hands, as a true history. It moved every feeling of wonder and awe … Like Adam, I was apparently united by no link to any other being in existences… but I was wretched, helpless, and alone.” Shelley’s erudite monster intuits that Adam is “a perfect creature, happy and prosperous, guarded by the especial care of his Creator,” but the subversive brilliance of Frankenstein is the suggestion that perhaps we’re not so different from the monster. Consider the novel’s epigraph, a selection from Paradise Lost in which Adam asks God, “Did I request thee, Maker, from my clay/To mould Me man? Did I solicit thee/From darkness to promote me?” The implications are unavoidable: for Adam’s lament to the Lord, a cry as to why creation should be chosen for us the unwilling, is also the monster’s plea. The Voyage of the Beagle (1839) by Charles Darwin In a century with George Eliot, Charles Dickens, and Jane Austen, perhaps the greatest novel was that non-fiction account of the naturalist Charles Darwin’s journey to the Galapagos Islands. I am not claiming that the biologist’s account is fiction; rather that in the evocative, nascent stirrings of his theory of evolution through natural selection Darwin was also telling a literary story of the greatest drama. While noting his observations, Darwin often had a particular literary story chief in mind. He writes, “Milton’s Paradise Lost had been my chief favourite…and in my excursions during the voyage of the Beagle, when I could take only a single small volume, I always chose Milton.” Darwin approached natural grandeur through a type of biological poetry, explaining that his biological observations instilled in him “feelings of wonder, astonishment, and devotion, which fill and elevate the mind.”  As a young man aboard the Beagle, he was simply another pilgrim observing, categorizing, classifying, and naming the creatures in his tropical paradise as surely as Adam did in Eden. Although Darwin was a dutiful and careful interpreter of fact, he couldn’t help but think in the idiom of myth. Shirley (1849) by Charlotte Brontë Charlotte, Emily, and Anne’s father, Rev. Patrick Brontë, made Paradise Lost a mainstay of family reading. Milton’s influence runs through the women’s work, but never more obviously than in Shirley, Charlotte’s novel after Jane Eyre. Written a year after the tumultuous revolutions of 1848, Shirley took place in that similarly revolutionary year of 1812 when Luddites smashed the machinery of Blake’s “dark Satanic mills,” which had begun to crowd and pollute the Yorkshire countryside where the novel takes place. With the backdrop of both Romantic revolution and the postlapsarian machinations of industry, Shirley calls to mind Hell’s capital of Pandemonium, where the demon Mulciber tends the “fiery Deluge, fed/With ever-burning Sulphur unconsum’d.” The master of Brontë’s Pandemonium is Robert Moore, a northern English textile factory owner, whose livelihood has been threatened by the ban on exportation of cloth to America due to the War of 1812. Moore courts the wealthy and headstrong Shirley as a potential solution to his economic woe, and in their conversations Brontë provides a defense of Eve, while recognizing the emancipatory kernel at the core of Paradise Lost. Brontë was a keen reader of Dr. Johnson’s literary criticism, in particular his contention that Milton “thought woman made only for obedience, and man only for rebellion.” With Milton’s chauvinism in mind, Shirley inquires, “Milton was great; but was he good?” Shirley revises Milton’s myopic portrayal of Eve, preferring to see her as a “woman-Titan,” claiming, “Milton tried to see the first woman; but… he saw her not.” But despite that myopia, Brontë discerns a subversive thread underneath the surface of Paradise Lost. When Eve is deciding to partake of the fruit from the Tree of Knowledge of Good and Evil, she reflects that it shall “render me more equal, and perhaps, /A thing not undesirable, sometime/Superior; for inferior who is free?” For the royalist Dr. Johnson, the republican Milton’s chauvinism may seem irreconcilable to any true conception of liberty, but as Brontë discerned within the poem itself, Eve has a keen awareness that freedom without equality is a fallacy. And thus in one of the great poems of liberty, by one of its most ferocious advocates, the accuracy of Eve’s reasoning becomes clearer. Moby-Dick; or, The Whale (1851) by Herman Melville If Paradise Lost was a poetic consideration of the darker things in the psyche, of a megalomaniacal single-mindedness that pushed its antagonist into the very bowels of Hell, then Herman Melville’s obsessed Captain Ahab is our American Lucifer. As Lucifer stalks Paradise Lost, so Melville’s novel is haunted by Ahab, that “grand, ungodly, god-like man.” Melville claimed, “We want no American Miltons,” but it was an unconvincing declaration, considering that he basically became one himself. Just as Lucifer would struggle with God and be cast into Hell, and Ahab would wrestle with Moby-Dick and be thrown into the Pacific, so would Melville grapple with Milton, though the results were perhaps not quite damnation. Yet he did write a letter to his friend Nathaniel Hawthorne, “I have written a wicked book, and feel as spotless as the lamb,” and that his novel had been “broiled” in “hell-fire.” Melville, it would seem, was of the Devil’s party, and he very much knew it. Moby-Dick, of course, drew from seemingly as many sources as Paradise Lost, from literature, myth, and scripture, not to speak of the tawdry sea accounts that provided the raw materials of his narrative. Moby-Dick’s narrator, Ishmael, claims that he has “swam through libraries,” and so too did Melville, but it was Paradise Lost that floated upon those waves as his white whale. Scholar William Giraldi describes his discovery of Melville’s 1836 edition of the Poetical Works of John Milton in the Princeton University library, with the volume lined by “checkmarks, underscores, annotations, and Xs.” Giraldi concludes that it was in rereading Milton late in 1849 that made his Great American Novel possible. The whale, of course, has always been configured as more than just a mere symbol, variously and ambiguously having his strange, great, empty white hide as a cipher potentially standing in for God, or the Devil, or America, or the very ground of Being. But where Lucifer is so comprehensible in his desires as to almost strike the reader as human, Melville’s whale is inscrutable, enigmatic, sublime—far more terrifying than the shockingly pedestrian God as depicted by Milton. These two texts in conversation with one another across the centuries provide an almost symphonic point and counter point; for what Melville gives us is an atheistic Paradise Lost and is all the more terrifying for it.  Middlemarch (1871-72) by George Eliot George Eliot’s Victorian masterpiece has affinities to Milton’s epic in presenting a tableau of characters in her fictional provincial English town on the verge of the Reform Act, as Eden was once on the verge of the fall. Reverend Edward Casaubon, an eccentric and absurd pseudo-intellectual who is continually searching for his Key to all Mythologies, is believably Eliot’s satirical corollary to Milton. Casaubon is a parody of the Renaissance men who existed from London to Paris to Edinburgh to Geneva and of which Milton was certainly a prime example. But more than any narrative affinity with the poem, what Eliot provides is conjecture on the circumstances of Paradise Lost’s composition. Milton was middle-aged by the time he began composition of Paradise Lost, as was Casaubon who was a prematurely grayed 45 in Middlemarch. And as Casaubon relied on the support of the much younger wife, Dorothea, so too did Milton rely on the assistance of his daughters: Mary and Deborah. As Dorothea says to Casaubon in a pose of feminine supplication, "Could I not be preparing myself now to be more useful? ... Could I not learn to read Latin and Greek aloud to you, as Milton's daughters did to their father?" In his late 50s, Milton was completely blind (most likely from glaucoma), and he was only able to complete Paradise Lost by enlisting (or forcing) his daughters to act as his amanuensis. The labor of writing the epic was very much only made possible through the humdrum domestic labor of his daughters, forced to work as his scribes in between cleaning, cooking, and all the rest of Eve’s duties.  Perelandra; or, Voyage to Venus (1943) by C.S. Lewis Both were adept apologists for Christianity and masters of the mythic idiom that moderns elect to call “fantasy.” But there are profound differences as well. Politics for one: Milton was a fire-breathing republican; Lewis was a staid, traditional conservative. Religion for another: Milton, as revealed in the anonymously penned iconoclastic and heretical treatise De Doctrina Christiana, denied the Trinity, embraced materialist metaphysics, and considered the ethics of polygamy; Lewis’s faith ran to High Church affectations that embraced kneelers, stain-glass, and hymns, his theology one of sober minded Anglican via media. But Lewis couldn’t help but be moved by the poetry of Paradise Lost, even if in its particulars it strayed from orthodoxy. One of the greatest Milton scholars of the 20th century, though he remains far more famous for his justly celebrated children’s novels like The Chronicles of Narnia (1950-6), Lewis’s A Preface to Paradise Lost (1941) counts as arguably the most important work of criticism about the poem until Stanley Fish’s Surprised by Sin (1967). Facing the specter of Adolf Hitler just across the channel, Lewis was perhaps not in the mood to consider Lucifer’s impassioned monologues in Paradise Lost as being that of a romantic rebel, rather arguing that his single-minded, narcissistic, sociopathic ranting is precisely that of an evil madman. A Preface to Paradise Lost stands as the great rejoinder to Blake’s arguments; Lewis claims that Milton is no crypto-partisan of Lucifer, but rather one who warns us precisely about how dangerous the attractions of such a rebel can be. Thoughts of paradise and the fall were clearly in his mind when two years later he published the second book of his science fiction “space trilogy,” Perelandra. Lewis’s hero is Elwin Ransom, who like his creator is a Cambridge don (Milton’s alma matter incidentally), a philologist who undertakes an aeronautic mission to tropical Venus, a prelapsarian land of innocent nudity and sinlessness—a planet without the fall. While there, Ransom fights and defeats a demonically possessed scientist who threatens to once again infect paradise with sin. As Milton’s Lucifer had to travel through “ever-threatening storms/Of Chaos blustering around” so as to get from Hell to Eden, Lewis’s Professor Weston must travel by space ship to Venus to tempt their queen in much the same manner that Eve had once been seduced. It’s a Paradise Lost for the age of telescopes, V1 rockets, and soon nuclear weapons. Howl and Other Poems (1956) by Allen Ginsberg What could the beat “angelheaded hipster” possibly have in common with one of God’s Englishmen? Milton with his Puritan Hebraism and that Jewish boy from Newark spoke in the same scriptural idiom. In both poets that prophetic voice thunders, whether in blank verse or free, condemning the demons who represent what enslaves the minds of humans. From Canaan to Carthage the descendants of the Phoenicians constructed massive, hollow, bronze statues of a bull-headed human; outrigged them with mechanical, spring loaded arms; tended a fire within their bellies; and then projected their children into the creatures’ gapping mouths so that they could be immolated within, as a sacrifice to the god which this sculpture represented: Moloch. In Milton’s day, theologians concurred with both the authors of The Talmud and the Church Fathers that these ancient pagan gods were not fictions, but rather represented actual demonic beings who had once tricked people into worshiping them. The first book of Paradise Lost presents a huge pantheon of the fallen, diabolical creatures, including such once-luminaries as Beelzebub and Belial. Moloch, whose smoky furnaces puffed out the cries of infants and the smell of burning flesh all across the southern Mediterranean, has an important role in Lucifer’s Pandemonium. He is the “horrid King besmear’d with blood/Of human sacrifice, and parent’s tears.” For Ginsberg, the anti-deity is associated with “Solitude! Filth! Ugliness! Ashcans and unobtainable dollars! Children screaming under the stairways!” For in the entire second section of the Beat masterpiece Howl, Ginsberg condemns “Moloch the incomprehensible prison! Moloch the crossbone soulless jailhouse and Congress of sorrows! Moloch whose buildings are judgment! Moloch the vast stone of war! Moloch the stunned governments!” From Canaan to England to America, Moloch was a signifier for the consumptive, cannibalistic, vampiric, rapacious appetites of those systems that devour and dispose of human beings. Milton associated it with the absolutist dictates of illegitimate kings; Ginsberg saw Moloch as an embodiment of the military-industrial complex, but what both poet-prophets decried was exploitation and injustice. The New York Trilogy (1985-6) by Paul Auster Self-referential, digressive, and metafictional—in many ways, “post-modernism” is a term that is less about periodization and more about aesthetics. Thus Paradise Lost, with its breaking of the fourth wall and its massive body of references, is arguably a post-modern poem, which is perhaps what drew the experimental novelist Paul Auster to it. As a student he was “completely immersed in the reflections on language that come out of Milton,” which directly led to the writing of his most famous novel. City of Glass, the first volume in Auster’s The New York Trilogy, examines the intersecting reality and fictionality of identity, with the author himself a character (as indeed Milton as narrator is a character within his own poem). A rewriting of the generic conventions of noir, City of Glass follows Auster-the-detective reporting to Auster-the-writer about his investigations of a writer named Quinn, who is trailing a man named Stillman trying to murder his father. Stillman was abused by his father, a linguist who hoped that by raising his son without language he might in turn naturally become fluent in the tongue once spoken in Eden. Milton was interested in the relationship between language and reality. When it came to the inhabitants of Eden, Adam named them “as they passed, and understood/Their nature, with such knowledge God endued.” Renaissance scholars were obsessed with what the primordial tongue may have been, arguing that it was everything from the predictable Hebrew to the long-shot Swedish, and they sometimes purposefully deprived a child of language in the hopes that they would reveal what was spoken before the fall. What is revealed instead is the ever shifting nature of all language, for even if Eden’s tongue remains unspoken, the significance of speech and writing is reaffirmed. In “the good mystery there is nothing wasted, no sentence, no word that is not significant. And even if it is not significant, it has the potential to be so - which amounts to the same thing.” Mystery was of course a theological term before it was the provenance of detectives, and as partisans of the inexplicable Milton and Auster both bend language to imperfectly describe ineffable things. Milton in America (1986) by Peter Ackroyd Some have argued that Paradise Lost is a potent anti-imperial epic about European colonialism, for what is the literal story save for that of natives under attack by a powerful adversary who threatens their world? Perhaps following this observation, Peter Ackroyd audaciously imagines an alternate literary history, in which a Milton escaping Restoration chooses not to write his famous epic, but rather establishes a colony based on godly principles somewhere in Virginia. Ackroyd’s novel explores this American aspect of Milton’s thinking, remembering that Milton’s nephew John Philips was the translator of the Spanish Dominican Bartolomé de las Casas’s classic account of Spanish atrocities in Mexico, The Tears of the Indians. For Milton, before the Luciferian arrival of Europeans to America’s shores, these continents were of “that first naked glory! Such of late/Columbus found the American, so girt/With feathered cincture; naked else, and while/Among the trees on isles and woody shores.” While Milton was writing, his fellow countrymen and coreligionists were beginning their own belated colonial expeditions on New England’s rocky shoals; Paradise Lost published almost a half-century after the Mayflower set sail. The Pilgrims and Puritans who defined that “city on a hill” held Milton in high esteem, and throughout her history, Americans have hewed to a strongly Miltonic ethos. As Ackroyd’s imagined version of the bard tells his apprentice aboard their evocatively and appropriately named ship the Gabriel, “We are going far to the west…We are travelling to a land of refuge and a mansion house of liberty.” Not one to simply genuflect before literary idols, Ackroyd presents a zealous, authoritarian, tyrannical Milton, who wandering blind among the woods of America and hearing visions from his God decides to wage war on both a group of peaceful Catholic colonists who’ve settled nearby, as well as the Native Americans. Ackroyd presents an audacious reimagining of the very themes of Paradise Lost, the original tragedy of America’s genocidal beginnings told with Milton himself as a surrogate of Lucifer. [millions_ad] The Satanic Verses (1988) by Salman Rushdie Somewhere above the English Channel an Indian jetliner explodes from a terrorist’s bomb, and from the flaming wreckage, Gibreel Farishta and Saladin Chamcha “plummeted like bundles.” The Bollywood actors are both miraculously condemned to an “endless but also ending angelicdevilish fall,” which signaled the “process of their transmutation.” What follows in Salman Rushdie’s fabulist novel of magical realism are a series of dream visions, where along the way Farishta, true to his given name, begins to resemble the archangel Gabriel and Chamcha finds himself transformed into a devil. The fall of these angels conjures the losing war against God before creation, when “headlong themselves they threw/Down from the verge of Heav’n,” and as Chamcha becomes a devil, the formerly beautiful Lucifer transformed into Satan. Milton’s theology could be strident, as indeed so is that of the post-colonial, secular Islamic atheist Rushdie. The latter famously found himself on the receiving end of a fatwa issued by the Ayatollah Ruholla Khomeini concerning perceived blasphemy regarding depictions of the prophet Muhammad, precipitating a decade of self-imposed hiding. An anxiety that Milton knew well, as he could have easily ended up on the executioner’s scaffold. Any author with their own visionary theology risks being a heretic to somebody, illustrating the charged danger of religion. Scripture, after all, is simply the literature that people are willing to kill each other over. Many partisans for the parliamentary cause certainly found themselves victims of political retribution upon the restoration of the monarchy in 1660. The anti-republicans had long memories; in his 1646 tract Eikonoklastes Milton described royalists as an “inconstant, irrational, and Image-doting rabble," a veritable “credulous and hapless herd.” Restoration would not bode well for the poet who had once mocked the circumstances of the death of the new king’s father. Charles II returned to his throne from exile in France, and Milton’s name was included on a list of those to be arrested. Ultimately he was spared the hangman’s noose because of the intercession of the fellow poet and political chameleon Andrew Marvell, who unlike his friend was an adept at altering his positions with the changing eddies of power. Milton’s threat of persecution was largely political, while Rushdie’s was explicitly religious, but that’s just to quibble. Religion and politics are two categories which are inseparable, both in Milton’s era and our own. Both men illustrate how writers can be the weather vanes of society, sensitive towards the changing fortunes of potential tyranny, and often victim to it as well. Rushdie once said in an interview, “Two things form the bedrock of any open society—freedom of expression and rule of law,” a hard-won bit of wisdom and a sentiment that is a worthy descendent of Milton’s argument for free-speech in his 1644 pamphlet Areopagitica, where he wrote that “he who destroys a good book, kills reason itself.” His Dark Materials (1995-2000) by Philip Pullman His Dark Materials is sometimes characterized as atheistic fantasy. Pullman has claimed that the books were written in direct response to the Christian fantasy of Lewis, who he disdains as bigoted and misogynist. Pullman aptly explains that he just doesn’t “like the conclusions Lewis comes to,” and he is similarly dismissive of that other titan of fantasy writing, J.R.R. Tolkien. But rather than reject fantasy completely he asks why the genre shouldn’t be as “truthful and profound about becoming an adult human being?” He continues by claiming, “There are a few fantasies that are. One of them is Paradise Lost.” And so Pullman ironically repurposes Milton to write a specifically anti-Christian apologetics. His Dark Materials takes place in a counter-factual history where the contemporary day seems vaguely Victorian steam-punkish, the Magisterium of the Catholic Church exerts absolute control over knowledge (even if in this world John Calvin became a pope and moved the papacy to Geneva), and a type of magic exists. Pullman depicts movements between parallel realities of the “multiverse,” the existence of “daemons” (a type of animal familiar used by the characters), and the actual death of God—not to speak of the talking polar bears. Who the villains are in the trilogy is not ambiguous. One character explains, “What is happening, and who it is that we must fight. It is the Magisterium, the Church. For all of its history… it’s tried to suppress and control every natural impulse.” But perhaps “Gnostic” might be a more accurate description of the theology of His Dark Materials than simply either anti-Christian or atheist. Pullman’s religious imagination is profound, if heterodox, but it certainly has the concern with ultimate things that are the hallmark of all great, visionary religious writing. Rather, Pullman has followed that injunction of Blake’s that claims that one “must create a system, or be enslaved by another man’s.” Arguably that was exactly what Milton had done as well, taking the narrative of scripture and fashioning his own new story. And so, in that fashion, all great authors must work from the raw, dark materials of the traditions that have come before us, using that substance as the ever malleable base for our own systems. The story is not just long—it never ends. Image Credit: Wikimedia Commons.

The Poetry of Subversion: On ‘Shakespeare in Swahililand’

On September 5, 1607, the British trade ship Dragon found itself off the coast of Sierra Leone, and Capt. William Keeling and his Portuguese interpreter were entertained by the sailors staging what is supposedly the earliest recorded production of William Shakespeare’s Hamlet. We are informed that the play was presented to keep the crew from “idleness and unlawful games, or sleep.” While the existence of the so-called “bad quartos” assures us that Hamlet’s premiere was on the stage of the Globe in Southwark, England, the earliest specific dated mention of the play being staged was aboard the warped wooden planks of this worn vessel (though some have convincingly doubted the veracity of Keeling’s diary). If the accounts are to be believed, at the outset of what would be a three-year voyage to round the Cape of Good Hope in search of Indonesian spices, the seamen working on behalf of the East India Company performed the play “and in the afternoone… went altogether ashore, to see if… [they] could shoot an elephant.” Shakespeare was still alive when this production of the Danish play first premiered, his celebrated sonnets to be printed two years after that evening aboard the Dragon and a year before the ship would once again find itself in the port of London. Fully eight more plays were to be written by the Bard after this extemporaneous staging of his most famous play in view of those white-sand beaches of the gold and ivory coasts—and in view of the slaving castles, which the English had operated for a generation already. Tellingly, one of those eight plays yet to be written was The Tempest, Shakespeare’s prescient allegory of colonialism, a tale of “A brave vessel, /Who had, no doubt, some noble creatures in her;” if the records are to be believed, the noble creature in the Dragon was Shakespeare’s words. Prospero is an appropriate corollary to the crew, being as they were only the first in a long line of travelers who brought Shakespeare along on their trips to Africa, both in pamphlet and pig-skin bound volume, including characters as varied as the Victorian adventurer and translator of the Kama Sutra Richard Burton, the infamous self-promoter Henry Morton Stanley in search of Dr. Livingstone, Teddy Roosevelt on a post-presidential safari, the Danish coffee magnate and writer Karen Blixen, and the communist revolutionary Ernesto “Che” Guevara holed up in the Cuban embassy at Dar es Salaam reading from the folio. Yet it is the Dragon as origin myth that provides the most arresting image. Hamlet, as it were, has many African origins; if the Dragon’s seafaring production was the first we have official record of, than the first “talkie” film version of Shakespeare found its genesis in 1935 Mombasa, where Indians brought by the British to build eastern Africa’s network of rails had their Urdu production Khoon ka Khoon pressed to celluloid. Both anecdotes are recounted in Cambridge professor and Shakespeare scholar Edward Wilson-Lee’s fascinating Shakespeare in Swahililand: In Search of a Global Poet. Reflecting on how “the earliest recorded production of Hamlet was a command performance for a Portuguese-speaking native of the West African coast” is part of his project to move a bit closer to that “Holy Grail of Shakespeare studies: an understanding of Shakespeare’s universal appeal” while remaining painfully aware of the fact that “that very universalism [has been]…used as a tool to exclude [some] from the bounds of the human.” Raised in Nairobi by American conservationists, Wilson-Lee is aware of the ways in which Shakespeare was often handmaid to the subjugation of people by English colonialists, who used the playwright as evidence of British superiority, while at the same time acknowledging the complicated ways Shakespeare was used by people across Africa in their own striving for national self-determination. There are, of course, unmistakable political implications for a white Oxbridge African such as Wilson-Lee writing about Shakespeare’s reception across Africa. Readers may be uncomfortable at Wilson-Lee’s recounting of a colonial childhood of wild monkeys in the yard and mango for breakfast, but the author doesn’t shy away from acknowledging his privilege, freely admitting to luxuries such as travelling throughout East Africa by rail, where “white-gloved stewards turned down starched sheets," visits to Kenya’s air-conditioned shopping malls constructed in imitation of American suburban convenience, and G&T’s at the Aero Club of East Africa. This privilege is most damningly on display in his reflections on the nature of white guilt at his family’s employment of black domestic laborers, a theme he sees in Shakespeare’s “obsession with master-servant relations.” Wilson-Lee’s is an odd hodgepodge of a book—part memoir, part travelogue, part historical account, part literary criticism. And yet despite its chimerical nature, it is an effective book, combining as it does an adept theoretical orientation, an admirable facility with the Explication de texte of Shakespeare’s language, and a humanism that is sometimes lacking in the most arid of literary theory. Too often, conservative “defenders” of Shakespeare against some imagined threat to the canon obscure the very real ways in which both Shakespeare in particular and English literature in general were used to erase the lives and culture of people in colonized lands, as a type of soft artillery. But Wilson-Lee isn’t wrong when he says that it’s hard not to feel that Shakespeare “almost alone among writers, defies such cynicism.” He conjectures that though Shakespeare’s genius may simply be “some grand collective delusion, a truism rather than a truth,” he can’t help but find that “every time, the dawning freshness of a turn of phrase, a short exchange or an orchestrated speech makes dull the cleverness which wrote these impressions off as nostalgic.” In what is one of the book’s most poignantly beautiful scenes, Wilson-Lee describes listening to two surviving records of that Urdu production of Hamlet preserved at the British Library (the film itself being lost to posterity), explaining that the music of that production was pressed neither on vinyl nor wax cylinder, but rather “on discs made from shellac, crushed beetle-shell.” And so he could hear “the same sounds that would have rung out of the ramshackle theatres onto the Mombasa streets, the love songs of Hindustani Shakespeare, preserved in the carcasses of beetles which had once footled around the forests of Bengal.” Shakespeare in Swahililand functions both as a historical account of the role that the Bard has played in east Africa, as well as the author’s own travelogue through the historically Swahili-speaking parts of the continent, including Kenya, Uganda, and Tanzania, with stops outside of Swahililand in Ethiopia and South Sudan, noting that “one of the first books printed in Swahili was a Shakespearean one” in the form of a translation of Charles and Mary Lamb’s sanitized Victorian bestseller Tales from Shakespeare. His historical account moves from Shakespeare’s own day through 2012 when the South Sudanese delegation to the Cultural Olympiad staged a Juba Arabic performance of Cymbeline for London’s Globe Theater. Shakespeare in Swahililand is replete with fascinating anecdotes about the poet’s reception, while never losing sight of the complexities of that reception. These include descriptions of Roosevelt in the bush reading the Collected Works by gas lamp; Blixen arguing with her servant Farah about The Merchant of Venice, the latter interpreting Shylock as the unequivocal hero of the play; Tanzanian president Julius Nyerere’s scholarly Swahili translation of Julius Caesar, a performance of that same play with the title role being filled by Uganda’s future president Apollo Milton Obote in a 1948 version staged at Makerere University; and the brilliant performance of one of that university’s first Muslim female students, Assiah Jabir, in the role of Volumna in Coriolanus. There are even shades of our current controversy over the Central Park Shakespeare in the Park production of Julius Caesar, as a similar imbroglio occurred in Ethiopia in 1952 when the Roman tyrant reminded audiences of Emperor Haile Selassie. Wilson-Lee’s story isn’t an uncomplicated one of people across Africa simply taking to the essential core of the Bard; the playwright was enlisted as a subject for Indians to “pass exams for the Colonial Service,” and after Britain’s empire collapsed, theaters were funded by the CIA front the Congress for Cultural Freedom to further American corporate interest, ensuring “the continuation of capitalism,” with unprofitable east African theaters “regularly subsidized by the American oil company Caltex.” And yet for all of the imperial usages of Shakespeare, a subversive core endures, as he becomes something that can be made distinctly and confidently “African.” It’s a conclusion which neither reduces Shakespeare to Immutable Platonic Genius, nor to to colonial handmaiden viewed as great only because a bunch of genocidal Englishmen forced people to say so at the point of a bayonet. Rather, Shakespeare becomes a multivocal, contradictory, expansive author, one for whom the inconsistencies become precisely the point. This is a “universalism born not of a shared and distinct experience but of mutual contemplation of something so vast and varied as to accommodate every point of view.” And so we have an Indian version of Twelfth Night titled Bhul Bhuliyan, which recasts the opening Illyrian shipwreck as a tragic railroad bridge collapse, with Wilson-Lee reminding us that few “members of the Mombasa audience would not have known or been related to at least one of the 2,498 men who died during the construction of the line which ran from the coast to Lake Victoria.” Or we have Nelson Mandela, imprisoned on Robben Island reading and rereading the plays to keep his sanity and his spirit intact. Or the linguist Alice Werner who in 1913, while studying Bantu, had The Story of the Flesh and the Thigh told to her as an indigenous tale, realizing later that it drew its narrative from Edward Steere’s Swahili version of The Merchant of Venice. The most famous challenge to the supposed universalism of Shakespeare is in anthropologist Laura Bohannan’s 1966 classic Natural History article “Shakespeare in the Bush.” She recounts how she is asked to tell a story by a gathering of Tiv tribal elders in the highlands of Nigeria, and so she ultimately chooses Hamlet. The elders supposedly reacted with incomprehension at the strange tale: all Tiv know that ghosts are not real, no Tiv would ever scold his mother as Hamlet does, and Ophelia could not have drowned herself because only a witch can do that. As Bohannan records, the elders said “We believe you when you say your marriage customs are different, or your clothes and weapons. But people are the same everywhere; therefore, there are always witches and it is we, the elders, who know how witches work”—a telling if ironic inversion of the normalcies of western triumphalist universalism. And yet, while Bohannan’s anecdote was meant to demonstrate the fallacy of literary universalism, Wilson-Lee would argue that it only proves that universalism is innately complicated. Witness Hamlet looking for his father’s ghost on Mughal battlefields, or the Marathi translation of Romeo and Juliet inventing an entire backstory for Romeo’s first lover Rosalind (she marries Tybalt and is responsible for losing Friar Lawrence’s message about Juliet’s sleeping potion). Such revisions are as if “watching someone you love in costume, newly beautiful but still the same.” As Wilson-Lee takes pains to explain, despite Shakespeare’s original role in colonialism, African liberation proponents “and other political agitators became adepts at using the colonials’ cultural totems against them,” just like “Caliban cursing Prospero in his own language.”  Yet Caliban need not only curse, for the subaltern may speak, and sing too. As a result, across Shakespeare in Swahililand we discover that Wilson-Lee’s African Shakespeare is both colonizer and colonized, Prospero and Caliban, invading Roman of Cymbeline and resisting Celt of that same play, for “everyone can, to an extent, find their own Shakespeare.” This then, is the other side of appropriation, the sublime poetry of subversion.

The Other Folio: On the Legacy of Ben Jonson

Renaissance playwright Ben Jonson: sacred and profane, bawdy and holy, contrite and arrogant, dramatic and boorish. Examine Abraham van Blyenberch’s painting of Jonson that hangs in London’s National Portrait Gallery. Jonson does not cut a particularly handsome figure: His nose looks like it was broken in a fight (it probably was), his mouth hangs open, his hair is messy, and he seems hungover (he probably was). But it’s hard not to see a keen intelligence and sarcastic humor in that intense, bemused, skeptical stare -- not to mention a bit of pathos from a man who had his share of sorrow during his own life. When compared to the face of William Shakespeare, whether the balding, bourgeois shopkeeper of the first folio’s engraving or the bohemian sporting a piratical earring in the Chandos portrait, Jonson’s picture is largely invisible today. Ironically, if he’s widely known for one thing, it’s predicting his competitor’s enduring popularity. He has become a victim, as he would put it, of “That old bald cheater, Time.” In the dedicatory sonnet he wrote in 1623 for the collected works of his sometimes-friend and all-the-time nemesis Shakespeare, he claimed that the latter was, “Not of an age, but for all time.” Rarely is literary horserace betting so spot-on, as one only need look at the commemorations and reflections about the 400th anniversary of Shakespeare’s death (I wrote my own article, in fact). Of course, Jonson’s prediction was accurate, and in some sense it was correct to the detriment of the man who made it, for that little bit of verse about Shakespeare is probably the most widely quoted fragment of Jonson.  Yet 1616 saw not only the death of Shakespeare, but also the publication of the first major folio of dramatic work, predating the more famous folio of Shakespeare’s. At the ripe age of 44, and with his career only half over, Jonson took the unprecedented and unusual step of collecting his poetry (a respected form) alongside his masques and drama (relatively not respected forms), and compiling them in the large, expensive, prestigious form of the folio. Jonson’s folio brought new legitimacy to the stage, and in the process he revolutionized English literature. Last April, Shakespeare had his day of commemorations; now, let this other folio and the man who made it have their moment, no matter how modest -- even if Jonson was himself anything but a modest man. Outside of academic circles, where there has been a resurgence in interest, Jonson is a distant third in the contemporary popular imagination about the time period, after canonical Shakespeare and sexy Christopher Marlowe. When it comes to Renaissance theater written by people other than Shakespeare, you’re lucky to see Marlowe’s Dr. Faustus performed, and some edgy directors will give us John Webster’s The Duchess of Malfi or John Ford’s fantastically titled ‘Tis  Pity She’s a Whore. Jonson, though it’s not unheard of, isn’t produced as often. Yet Jonson was the great showstopper of the age, revolutionizing the theater every bit as much as the others, writing in every major genre from domestic and revenge tragedy to city comedy, and penning verse that despite its deceptive simplicity is among the most moving of that age. Moreover, while Shakespeare is in some sense a cipher onto which a variety of positions and opinions can be projected, Jonson in his imperfections can seem more real. Shakespeare may have been for all time, but Jonson was so of his own age that he remains more tangible as a personality. Like Shakespeare, Jonson was from a relatively working class background (his step-father was a bricklayer). Accepted to Cambridge, finances precluded him from attending. But Jonson was still proud to the point of conceitedness when it came to his deep humanistic reading. After all, it was in that same sonnet to Shakespeare where Jonson jabbed that the Bard knew “Small Latin and less Greek.” Like his counterpart, Jonson made a reputation in Southwark, across the Thames from the City of London, which was governed by anti-theater Puritans. Jonson worked among the first commercial theaters in English history, surrounded by taverns, brothels, and bear-baiting pits, with the river acting as perdition’s boundary.  In the Middle Ages, theater had been an extension of the Catholic Church, with massive pageants like the Corpus Christi Cycle dominating the dramatic imagination. Upon the Reformation and with the stripping of the altars and the closing of the monasteries, theater was forced out of the cloister and into the entertainment business. There was already a coterie of playwrights writing on secular themes in blank verse before Jonson and Shakespeare would become famous, but it was Jonson’s generation (and in large part Jonson himself) who would elevate the grungy, grubby, dirty medium to the realm of true art. Writers like Thomas Kyd, Thomas Dekker, John Fletcher, Richard Beaumont, Robert Greene, John Webster, and John Ford transformed the stage into a platform for exploring complex narratives, difficult characters, and immaculate turns of phrase. In plays like Every Man in His Humour (1598), Sejanus His Fall (1603), Eastward Ho! (1605), Volpone (1606), Epiocene, or the Silent Woman (1609), The Alchemist (1610), Bartholomew Fayre (1611), and The Devil is an Ass (1616), among dozens more, Jonson perfected a distinctly English voice. He could shift from learned erudition to puckishly working-class, a diction that could be estimably holy while also ribald, verse where the tavern’s lanterns and the cathedral’s candles burn your eyes simultaneously. Of his corpus there are masterpieces that can stand alongside Shakespeare and Marlowe, plays like the “beast fable” Volpone, a satirical account of the Court of St. James’s diplomat in Venice, Jonson’s friend Henry Wotton. In Volpone human personalities are endowed with bestial characteristics, from the titular character, who is a “Sly Fox;” to his sycophantic servant Mosca, who is as drawn to his master as a fly is to shit; Corbaccio “The Raven;” and Voltore “the Vulture,” who is of course a lawyer. A similar sensibility concerning the foibles of human vanity regarding wealth, religion, and almost everything else is also demonstrated in The Alchemist with its cast of conmen, cutpurses, prostitutes, and credulous Anabaptists. But no play in Jonson’s body of work, or indeed that of the English Renaissance’s, is as unmitigated a triumph of narrative complexity, earthy dialogue, and experimental finesse like that of his masterpiece Bartholomew Fayre. A “city comedy” that attempts to demonstrate the complex, chaotic, fetid, and glorious reality of everyday life in England’s capital. Jonson creates characters who ply their wares at the massive carnival-like fair at the edge of the city, where different classes and occupations all mingle, with the play presenting as complete a tableaux of the city as ever depicted on the stage during the Renaissance or any other era -- Samuel Taylor Coleridge thought it among the most perfect plots ever created.  Figures like Win Littlewit, Justice Overdo, and the unsurpassed Ursula the Swine Woman deserve to be resurrected on our stages more frequently, if at least for the weirdness of seeing the puritanical kill-joy Zeal-of-the-Land Busy intellectually humbled by a puppet during a theological argument centering on the genitals of marionettes. Jonson took every opportunity to get one over on his Puritan persecutors (who would ultimately close the theaters during the years of Interregnum, from 1649 to 1660). The author’s irreverent cheer, as displayed in scenes such as the puppet-genital-disputation in Bartholomew’s Fayre establishes Jonson’s fusion of learning and humor, always the most potent alliance against puritans either then or now. A failed actor with the Admiral’s Men, he became one of their star playwrights at the Rose Theater (and in turn Shakespeare performed as an actor in Jonson’s early hit Every Man in His Humour). Paid £100 a year by King James I, Jonson is credibly the first Poet Laureate of England (placing him as the first in a line that would include William Wordsworth, Alfred Lord Tennyson, and Ted Hughes), Yet he also served prison time in 1597 for his role in writing a “Leude and mutinous” play entitled The Isle of Dogs (which is now lost), and then again a year later for murdering an actor in a duel. He received a comically light sentence by utilizing a loophole called “benefit of the clergy,” where his knowledge of Latin supposedly demonstrated an immunity from civil courts. In keeping with Jonson’s wild contradictions, the scurrilous, libelous, banned, and imprisoned playwright found an intellectual home not just at Newgate Prison, but later at the Palace of Whitehall, where he helped to develop the genre of the masque. The aesthetic precursor to opera or the musical (or maybe even more appropriately the Vegas dinner show), masques were spectacular pageants of performance, music, and special effect pyrotechnics that demonstrated the Stuart Court’s wealth and power. Often featuring “performances” by royalty themselves (including some of the first by English women upon the stage), Jonson entered a fruitful, if often contentious, creative partnership with the architect Inigo Jones. In masques written for Queen Anne, such as The Masque of Beauty (1608), Oberon, The Fairy Prince (1611), and The Golden Age Restored (1616), Jonson wrote dialogue to be spoken among the technically dazzling mechanical sets of Jones, featuring marvels such as mermaids riding in on seahorses and the ladies of the court traveling upon a giant clam shell pulled by aquatic monsters across a raging storm. That latter effect was used in The Masque of Blackness (1605), which also has the dubious distinction of being among the first performances to use blackface in the depiction of African characters; the English had just begun their horrific role in the trans-Atlantic slave trade. If Jonson’s legacy is one of creative brilliance, we must also reckon with the fact that it includes the Queen of England, Scotland, and Ireland standing aloft a palatial stage with burnt cork upon her face. The charged, neon, electric luminescence of spectacle hangs about Jonson and his work. In short, Jonson was one of the inventors of creative marketing, with a sensibility that would be perfectly attuned to the gimmicks of the modern social media universe. For example, there was the publicity stunt whereby he spent several months in 1618 walking from London to his ancestral homeland of Scotland. He lodged in Edinburgh with the famed Scottish poet William Drummond who then wrote a popular account of the feat, a description of the new “British” Poet Laureate exploring a rapidly emerging terrain where England and Scotland were unifying. Jonson’s reflections on his encounters were pithy and human; if Twitter had existed he’d have no doubt presented an entertaining collection of hashtagged reflections on his journey north (as indeed the University of Edinburgh did when they transformed Jonson’s accounts into tweets a few years ago). Even more audacious than his walking tour to Scotland was the so-called “War of the Theaters” two decades earlier, which ran from 1599 to 1602, and featured Jonson in possibly mock-competition with the playwright Thomas Dekker (among others) in a rhetorical fight across several plays that seems to almost prefigure modern-day hip-hop feuds. Whether the whole thing was a legitimate display of grievances between writers or a cagey mutually beneficial marketing ploy to increase ticket sales is arguable,  but this delineates precisely what’s so fascinating and current about Jonson. But if Jonson’s plays were enjoyed during his lifetime, it was his poetry that was expected to achieve true posterity; though for the last century, Jonson’s verse and that of his protégés have seen their regard fall in favor of more sophisticated poets. The 18th-century lexicographer Dr. Johnson (of no relation —notice the “h”) defined the metaphysical poetry of Jonson’s friend John Donne as poetry where “heterogeneous ideas are yoked by violence together,” a verse that revels in contradiction and paradox. By contrast, Dr. Jonson identified the “Cavalier Poets” (or “Tribe of Ben”) in opposition, with a more conservative aesthetic. It should be clarified that these categories are ever malleable, and that strictly speaking most literary historians classify Jonson less as a member of the Cavalier poets than as their guiding influence. But if Dr. Johnson was one of the first literary critics to distinguish between these two movements (ones that the poets themselves might not have recognized), then it wasn’t until T.S. Eliot’s 1921 essay “The Metaphysical Poets” that the critical regard of the “Tribe of Ben,” and by proxy the man whom they drew inspiration from, would see a precipitous decline, from which the Cavaliers have never really recovered. In Eliot’s (accurate) estimation Donne and those influenced by him were poets of unique ability, exhibiting intellectual daring displayed with provocative metaphors, conceits, and wit. The Cavaliers, by contrast, were poets whose verse was as conservative as Eliot’s politics -- lyrics that were all carpe diem, gathering one’s rosebuds while one can, drinking, carousing, and pining for some aristocratic golden age. Where the metaphysics were daring and mature, the Cavaliers were seen as traditional and childish. Where the metaphysics concerned themselves with the complexities of faith and doubt, the Cavaliers wrote poems about some comfortable, pastoral fantasy. Jonson’s estimation of Donne was that, “for not being understood, [he] would perish,” the irony being that it was Jonson who perished and precisely because he was understood too well. There is difficulty in simplicity, though; it’s hard work to make a poem seem easy. Still, Jonson, of course, was no Donne. Jonson’s poetry may have had enough wit, cleverness, ingenuity, and immaculate phrases that his verse deserves to be anthologized next to Donne’s Holy Sonnets or “To His Mistress Going to Bed,” but ultimately there is a reason why Elliot canonized the metaphysical poets over the Cavaliers. As the Victorian critic John Addington Symonds observed of Jonson, “His throne is not with the Olympians but with the Titans; not with those who share the divine gifts of creative imagination and inevitable instinct, but with those who compel our admiration by their untiring energy and giant strength of intellectual muscle.” With Donne’s compasses, his globes, and his interrupting sun, the poet constructed an entirely novel little world, made cunningly. By contrast Jonson was less an initiator of a radical movement than he was an incredibly talented and competent writer of verse, albeit an often-brilliant playwright. And with such an outsized, Falstaffian personality (how he might despise that adjective being associated with him), it’s easy to forget those closest to Jonson. While writing poetry and staging those plays, Jonson and his wife had to bury three children. We aren’t even exactly sure of the name of the woman whom Jonson described as “a shrew, yet honest,” his wife who probably went by the appellation Ann Lewis. Despite Jonson’s barb about her, by all accounts their matrimony was relatively warm. But the heartbreaks of life can take their toll; despite affection, they didn’t live in the same house for Jonson’s last five years. Even if his inner life can sometimes be obscured in bombast and anecdote, more the raconteur with a glass of sack in one hand and a barbed comment on his tongue than a figure poised for introspection, the most moving of his poetry makes Jonson the human more closely available to us. If poetry is truly a fragment of emotional singularity, a warm and holy sanctuary providing organization to experience and meaning to life, then Jonson was nothing less than completely, and truly, a poet. Writing in elegy of his dead son, who shared his name, Jonson says, “Rest in soft peace, and, asked, say here doth lie/Ben Jonson his best piece of poetry.” One should resist the cynicism that observes how Jonson equates his child as being simply another production of the poet’s brilliant mind (even if “his best piece of poetry”), for a man of Jonson’s ambition and ego that claim is not insignificant nor empty. But the poignancy and pathos of “On My First Sonne” is in its heartbreaking conclusion, “For whose sake, henceforth, all his vows be such, /As what he loves may never like too much.” In that one line we get as much sense of the traumas and the losses of Jacobean London (where losing your children at a young age was no rare incident) as we do in all of Bartholomew Fayre, and we see the human at the center of Jonson’s own self-mythologizing. Consider the pain that must accompany this self-imposed distance, this moratorium on feeling, whereby he must resist liking that which he loves due to the inevitability of its loss. The confessional is implicit in this 12-line masterpiece, and hiding among its letters and punctuation is a father’s loss, preserved and passed down for four centuries. Having written verse such as this, Jonson has no need to be celebrated with the biggest monument in the Poet’s Corner, or to have his bust displayed in the lobbies of libraries, or to have his plays produced every month of every year in every major English speaking city in the world. He has no need of those things because he has already perfectly accomplished what it is that a poem is supposed to do, whether that poem is known by everybody, anybody, or nobody. And we should be grateful to Ben Jonson for letting us share in his loss. And we should be thankful to Ben Jonson for writing poetry such as this. And we should remember Ben Jonson, this, the 400th year of his first folio. Image Credit: Wikimedia Commons.

Songs of Ourselves: Searching for America’s Epic Poem

Although 1820 was more than a generation after the Revolutionary War, British critic Sydney Smith was perhaps still smarting when he wrote in The Edinburgh Review, “In the four quarters of the globe, who reads an American book?” He claimed that the recently independent Americans have “done absolutely nothing…for the Arts, for Literature.” American writers have since been involved in a two-century process of crafting a rejoinder to Smith’s scurrilous assertion. We called this endeavor the “Great American Novel,” and since Smith’s royalist glove-slap the United States has produced scores of potential candidates to that exalted designation. But for all of our tweedy jingoism, the United States seems rare among nations in not having an identifiable and obvious candidate for national epic.  After all, the Greeks have The Iliad and The Odyssey, the Romans have The Aeneid, the Spanish have El Cid, the French The Song of Roland, Italy The Divine Comedy, and the British The Faerie Queene. Even the Finns have The Kalevala, from which our own Henry Wadsworth Longfellow cribbed a distinctive trochaic tetrameter in his attempt to craft an American national epic called The Song of Hiawatha. What follows is a list of other potential American epic poems, where the words “American,” “epic,” and “poem” will all have opportunity to be liberally interpreted. Some of these poems reach the heights of canonicity alongside our ”Great American Novels,” others most emphatically do not. [Editor's Note: See our "Correction" to this list.] The Four Monarchies (1650) by Anne Bradstreet Anne Bradstreet’s collection The Tenth Muse Lately Sprung up in America inaugurated what we could call “American literature.” Scholars have often given short shrift to her so-called “quaternions,” long poems encapsulating literature, history, theology, and science into considerations of concepts grouped in fours (like the four elements, seasons, ages of man, and so on). Her epic The Four Monarchies follows the influence of the Huguenot poet Guillaume de Salluste du Bartas in recounting the historical details of Babylon, Persia, Greece, and Rome, which are commonly associated with the four kingdoms of the biblical book of Daniel’s prophecy. While a committed Protestant (even if her private writings evidence a surprising degree of skepticism), Bradstreet was inheritor to a particular understanding of history that saw the seat of empire moving from kingdoms such as the ones explored in her quaternion, to a final fifth monarchy that would be ruled by Christ. It’s hard not to possibly see a westerly America as the last of these monarchies, as taking part in what John Winthrop famously evoked when he conceived of New England as being a “city on a hill” (incidentally that sermon was delivered aboard the Arbela, which was also transporting Bradstreet and her family to America). Reflecting on that passing from Old World to New, Bradstreet wrote that her “heart rose up” in trepidation, even if she ultimately would come to be the first poet of that New World. Paradise Lost (1667) by John Milton Despite John Milton being one of “God’s Englishmen,” Paradise Lost is consummately American in its themes of rebellion, discovery, and the despoiling of paradisiacal realms. The poet’s radical republican politics seemed to prefigure that of the country in the way his native England never could embrace. A century later, in the burgeoning democracy across the Atlantic men like George Washington, Thomas Jefferson, and Ben Franklin read the Milton of the pamphlets Eikonoklastes (which celebrated the execution of Charles I) and Areopagitica (which advocated for freedom of speech) as a prophet of revolution. Scholarship about the poem has often hinged on how Lucifer, he who believes that it is “Better to reign in Hell, than serve in Heaven,” should be understood: as traitor or romantic rebel. For a monarchical society such as England’s, Milton was always more a poet for the radicals than he was one to be celebrated with a monument in the Poet’s Corner.  As early Christians once believed Plato and Socrates prefigured Christ, I’ll claim that Milton prefigures America. The Day of Doom (1662) by Michael Wigglesworth Milton’s colonial contemporary Michael Wigglesworth has fared less well in terms of posterity, and yet his long apocalyptic poem The Day of Doom stood alongside John Bunyan and the Bible as the most read book in New England well into the 18th and 19th centuries. Wigglesworth epic was the first to fully capture the American public’s obsession with Armageddon (first sacred, now secular), depicting a shortly arriving Judgment Day whereby those who were “Wallowing in all kind of sin” would soon view a “light, which shines more bright/than doth the noonday sun” with the coming of Christ and the destruction (and redemption) of the world. Yet its deceptively simple rhyming couplets about the apocalypse betray an almost ironic, gothic sensibility. A critical edition of the book has yet to be published in our own day, yet the book was so popular that virtually no copies of its first printing survive, having been read so fervently that the books were worn to oblivion. The Rising Glory of America (1772) by Philip Freneau with Hugh Henry Brackenridge Four years before the Declaration of Independence was ratified in Philadelphia, the New York born Huguenot poet Philip Freneau stood on the steps of Nassau Hall at Princeton University with his Scottish born classmate Hugh Henry Brackenridge and declared that “here fair freedom shall forever reign.” Six years after that, Freneau found himself held captive for six weeks aboard one of the stinking British prison ships that filled New York Harbor, only to escape and write verse about the ordeal, confirming his unofficial position as the bard of the American Revolution. Those prison ships were notorious at the time, with the bleached skulls and bones of their cast-over victims washing up onto the shores of Long Island, Manhattan, and New Jersey into the early-1800s; as such, Americans thirsted for a soldier-poet like Freneau to embody the republican ideals of independence from British tyranny. Now, two centuries later, the “poet of the American Revolution” is all but unknown, except to specialists.  But at the height of his esteem, patriotic Americans, in particular those of a Jeffersonian bent, saw Freneau as an American poet laureate whose verse could extol both the virtues of democratic governance, and the coming prestige of the “Empire of Liberty,” which was to be built upon those precepts. In Freneau’s writings, whether his poetry or his journalistic work for James Madison’s The National Gazette, he envisioned “America” as a type of secular religion, the last act in human history providentially heading towards its glorious conclusion “where time shall introduce/Renowned characters, and glorious works/Of high invention and of wond’rous art.” He may have failed in his goal of being counted among these “Renowned characters,” yet the “wondr’ous art” he predicted to soon arise in this new nation would eventually come to pass. Proposed Second Volume (1784) by Phillis Wheatley We do not know what her real name was. She was kidnapped from her West African home at age seven, and rechristened first “Phillis” after the name of the slave ship that pulled her across the Atlantic, and then “Wheatley” after the pious Boston family who purchased her as chattel. We cannot understand how the Puritan family was able to personally justify ownership of this girl who was translating Horace and Virgil at the age of 12. We do not have record of the hours-long examination she underwent at age 18 with the same number of men (including John Hancock and the Rev. Samuel Mather) to successfully prove herself the author of the volume Poems on Various Subjects, Religious and Moral. The reading public refused to believe that she could have written verse evocative of John Dryden and Alexander Pope without confirmation from those white men who constituted that committee. We cannot tell how genuine her belief is that it “Twas mercy brought me from my Pagan land” as a child on the Middle Passage, where almost a quarter of Africans died before they reached land. We do not know with what intonation she delivered the line “Remember, Christians, Negroes, black as Cain, /May be refin’d, and join th’ angelic train”. We cannot know what may have constituted the conversations between colleagues like the fellow slave Jupiter Hammon, or the Indian poet Samson Occom; we can only read their odes to one another. We do not know how much the shift in her celebrations of George III to George Washington evidence a change in ideology, or the necessary calculus of the survivor. We do not have record of the deprivations she experienced when finally manumitted but forced to work as a scullery maid, or of her husband’s imprisonment in debtor’s prison, or of her pregnancy (her child dying only a few hours after Wheatley herself died at the age of 31). We do not have her second book of poetry, nor its contents. We do not know if this lost epic sits in some sleepy college archive, or is yellowing in a Massachusetts attic, or rebound in some British library. We only know that in her Augustan classicism, her elegant couplets, her poetic voice always forced by circumstance to speak in her oppressors’ tongue, that we are reading one of the finest American poets of the 18th century. Visions of Columbus (1787) and The Columbiad (1807) by Joel Barlow In first his Visions of Columbus, and later The Columbiad, Barlow attempted to consciously write an epic befitting his new nation, whose drama he saw as equivalent to that of universal mankind. Borrowing the narrative structure of Paradise Lost, Barlow envisions a westerly angel named Hesperus as appearing to Christopher Columbus in a Castilian prison cell and revealing the future epic history of the continents he (supposedly) discovered. In The Columbiad Barlow wished to “teach all men where all their interest lies, /How rulers may be just and nations wise:/Strong in thy strength I bend no suppliant knee, /Invoke no miracle, no Muse but thee.” Columbus may have been a strange heroic subject for the eventually steadfastly secular Barlow, but in the mariner the poet saw not the medieval minded Catholic zealot of historical reality, but rather a non-English citizen of Renaissance republicanism (and thus an appropriate patron for these new lands). Barlow’s contemporary Percy Shelley famously wrote that poets are the unacknowledged legislators of the world; in Barlow’s case language, whether poetic or diplomatic, was central in the project of constructing these new men of the New World. Barlow had long rejected the religion of his youth, and saw in the United States a new, almost millennial nation, which would fulfill humanity’s natural inclination towards freedom, where “that rare union, Liberty and Laws, /Speaks to the reas’ning race ‘to/freedom rise, /Like them be equal, and like them be/wise.” America: A Prophecy (1793) by William Blake Already critiqued as turgid in its own day, Barlow’s The Columbiad has only become more obscure in the intervening two centuries. Yet what it loses in number of overall readers, the poem makes up for it in the genius of those who were inspired by it, with that mystic of Lambeth William Blake reading Barlow and penning his own America: A Prophecy in visionary emulation of it. Blake is deservedly remembered as a poetic genius, Barlow not so much. The non-conformist eccentric genius “looking westward trembles at the vision,” saw in the rebellion of “Washington, Franklin, [and] Paine” the redemption of all mankind. Inspired by a heterodox religious upbringing, the rich poetic tradition of England, the coming fires of Romanticism, and the particular madness and brilliance of his own soul, Blake composed the most emancipatory verse of his or any era. With his vocation to break the “mind forg’d manacles” which enslave all mankind, Blake saw the great 18th-century revolutions in America and France as not just political acts, but indeed as ruptures in the very metaphysical substance of reality. The narrative is typical Blake, encoded in a biblical language so personal that it remains inscrutable as it is beautiful. The angel Orc, rebelling against the anti-Christ surrogate Albion, prophecies that “The morning comes, the night decays, the watchmen leave their stations/The grave is burst, the spices shed, the linen wrapped up.” In a rejection of his servitude, this spirit of independence declaims, “no more I follow, no more obedience pay.” An Englishman writing in England with a heart more American than any of the revolutionaries he celebrates, Blake writes, “Then had America been lost, o’erwhelmed by the Atlantic, /And Earth had lost another portion of the Infinite;/But all rush together in the night in wrath and raging fire.” But Blake’s hatred of all kings was consistent, he rejected the idolatrous apotheosis of the god-president Washington, and as is the fate of all revolutionaries, America would ultimately break his heart. For Blake, no nation proclaiming liberty while holding so many of its people in bondage could claim to be truly independent. Freedom was still to be found elsewhere. Madoc (1805) by Robert Southey Because his and his friend Samuel Coleridge’s dreams of founding a utopia on the Susquehanna River would be unrealized, Southey’s American dreams remained in England, where he composed an unlikely epic charting a counterfactual history imagining epic battles between the Welsh and the Aztecs. The poem is based on legends surrounding the Welsh prince Madoc, who in the 12th century supposedly escaped civil war in his home country to travel west and dwell among the Indians of America. There is an enduring quality to these sorts of apocryphal stories of pre-Colombian trans-Atlantic contact. The Elizabethan astrologer John Dee used these legends as justification for English colonization of the Americas, explorers ranging from Spanish conquistadors to Jamestown natives claimed to have found blonde-haired Welsh speaking Indians, and in Alabama and Georgia historical markers reporting these myths as facts stood as recently as 2015. The undeniable excitement and romance of such a possibility is threaded throughout Madoc, which pits Celt against Aztec and druid against pyramid high-priest, with a council of Welsh bards naming the prince a “Merlin” to the Americas. The poem is ready-made for the cinematic treatment, even as its imaginary medieval battles allowed the once idealistic Southey to overlook the unequal violence of historical colonialism, and in the process to embrace an increasingly conservative politics. Yet the Arthurian fantasy of the story is inescapably fascinating, as Southey asks, “Will ye believe/The wonders of the ocean? how its shoals/Sprang from the wave, like flashing light…/language cannot paint/Their splendid tints!” The Song of Hiawatha (1855) by Henry Wadsworth Longfellow Once Henry Wadsworth Longfellow was the greatest American bard, the most accomplished of the Fireside Poets, whose verse celebrated Yankee independence and liberty. The question of what America’s national epic was would be easy for a good Victorian -- it could be nothing other than Longfellow’s The Song of Hiawatha. And yet the literary critical history of the 20th-century was not kind to the bearded old New Englander. The degradation has become such that current poet Lewis Putnam Turco derides Longfellow as “minor and derivative in every way… nothing more than a hack imitator.” In the years and decades after its composition, generations of American school-children memorized the opening lines of Longfellow’s poem: “On the shores of Gitche Gumee, /Of the shining Big-Sea Water, /Stood Nokomis, the old woman, /Pointing with her finger westward,/O’er the water pointing westward,/To the purple clouds of sunset.”  The distinctive trochaic trimeter, borrowed from the Finnish epic The Kalevala gives the epic a distinct beat intentionally evoking an Indian pow-wow as imagined by Longfellow. Critical history has not only been unkind to Longfellow, it has also been unfair. While Freneau and Barlow consciously mimicked European precedents, and Southey constructed his own imaginary representations of the Aztec, Longfellow tried to tell an indigenous story as accurately as he could (even if his own identity may have precluded that as a possibility). Based on his friendship with the Ojibwa chief Kah-Ge-Ga-Gah-Bowh and the Sauk chief Black Hawk, the poet attempted to use indigenous history and religion to craft a uniquely American epic. For much of its reception history American readers took the poem as precisely that. Longfellow’s tale sung of Hiawatha, a follower of the 12th-century Great Peacemaker of the Iroquoian Confederacy who preached in the western hills around Lake Superior and of New York and Pennsylvania. Though little read anymore, the poem still echoes as an attempt not just to write an epic for America, but also to transcribe a genuinely American epic. “Song of Myself” (1855) by Walt Whitman Both The Song of Hiawatha and “Song of Myself” were published in 1855; and while the former sold 50,000 copies upon release, Walt Whitman’s Leaves of Grass, self-published in a Brooklyn print shop, didn’t even sell out its small initial run of 800. Of the few reviews published, most seemed to repeat some variation of the critic who called the slender volume “reckless and indecent.” And yet a century and a half later it is Whitman whom we hold in the highest esteem, as America’s answer to Milton or Blake. For in Whitman we have the first genuine rupture in American literary history, with the New York poet following Milton’s lead in “things unattempted yet in prose or rhyme.” For Whitman abandoned the conventional rules of prosody, loosening tongue and ligament to craft a lusty and hearty free verse equal parts Bowery dock-worker and King James Bible. So what, exactly, was Whitman’s epic about? In short, it took as its subject -- simply everything. The poem is about the “marriage of the trapper in the open air in the far west,” and “The runaway slave” who came to a house and “stopt outside,” and also “The young men” who “float on their backs” whose “white bellies bulge to the sun,” and “The pure contralto” who “sings in the organ loft,” and “The quadroon girl” who is “sold at the auction stand” and “The machinist” who “rolls up his sleeves,” as well as “The groups of newly-come immigrants.” He understood that in a truly democratic society the Golden Age platitudes of the traditional epic form could not truly confront the vibrant, egalitarian reality of lived experience, and so rather than sing of Columbus, or Washington, or Hiawatha, Whitman asks us to “celebrate yourself.” The “I” of “Song of Myself” is not quite reducible to Whitman as the author, and therein lies the genius of his narration, for he elevates himself in a sort of literary kenosis, becoming an almost omniscient figure for whom the first-person personal pronoun comes to almost pantheistically encompass all of reality. And though Whitman was a type of mystic, he was always consciously American as well, penning that most American of genres -- advertisements for himself. Complete Poems (c.1886) by Emily Dickinson Dickinson is not the author of any conventional epic, nor would she have considered herself to be an epic poet. What she offers instead are close to 2,000 lyrics, so finely and ingeniously structured, so elegant in the relationship between line and image and rhythm, that taken as a whole they offer a portrait of a human mind anticipating death that is as consummate and perfect as any offered by any other poet. Like Leaves of Grass, the fragments of Dickinson scribbled on the backs of envelopes and scraps of paper present an epic that is secretly, yet simply, the reader’s own life story. Dickinson belongs among that collection of the greatest philosophers, whose orientation towards truth is such that she is able to tell us that which we all know, but were unable to say. Take the line “I am Nobody! Who are you? /Are you – Nobody – too?” With her characteristic idiosyncratic punctuation (that capitalized “Nobody!”) and the strange, almost-ironic interrogative declaration. In her logical statement of identity, which is built upon negation, she offered a Yankee version of God’s declaration in Exodus that “I am what I am.”  The Cantos (c.1915-62) by Ezra Pound His Cantos are the strangest epic, a syncretic alchemy of American history, Chinese philosophy, and ancient Greek poetry. Almost impenetrable in their hermeticism, Pound’s actual phrases were able to distill the essence of an image to their very form. Yet he was also an anti-American traitor, madman, war criminal, propagandist, and defender of the worst evils of the 20th century. He was an ugly man, but as a poet he could cut excess down to crystalline perfection: “The apparition of these faces in the/crowd;/Petals on a wet, black bough.” Some 20 years after his infamous wartime broadcasts for the Italian fascists, a faded, broken, wrinkled, and ancient Pound found himself living in Venice. Sitting before the elderly man in that Venetian villa was a balding, magnificently bearded Allen Ginsberg, the Beat poet and Jewish Buddhist, there to break bread with Pound. Ginsberg brought along some vinyl to play; he wished to demonstrate to Pound the distinct American speech that threaded from the older poet through Ginsberg and to that other Jewish folk troubadour, this one named Robert Allen Zimmerman. The younger poet, reportedly forgiving and gracious to a fault, claimed that Pound apologized for his anti-Semitic betrayals during the war.  Yet this was not an act of contrition -- it was a request for cheap grace. Beautiful verse can sprout from poisoned soil. We can still read him, but that does not mean that we need to forgive him, even if Ginsberg could. John Brown’s Body (1922) by Stephen Vincent Benét The writer from Bethlehem, Penn., attempted his classically structured epic poem at an unfortunate cultural moment for classically structured epic poems. Though it won a Pulitzer Prize a year after it was written, John Brown’s Body remains largely forgotten. Though Benét’s conservative aesthetics that call upon the “American muse, whose strong and diverse heart/So many have tried to understand” may seem retrograde, what’s actually contained is the fullest poetic expression of the definitional moment of American history. John Brown’s Body, which teaches us that “Sometimes there comes a crack in Time itself,” returns to slavery, the original sin of American history, and to the incomplete war waged to bring an end to the horrors of bondage. Benét, most famous for his story “The Devil and Daniel Webster” (which if anything has reached the level of fable, its author’s name largely forgotten) attempted to craft an epic to commemorate the Civil War while its veterans still lived. His task is conscious, perhaps thinking of Barlow, Freneau, and others, he writes of his nation “They tried to fit you with an English song/And clip your speech into the English tale. /But, even from the first, the words went wrong.” The poem would be mere affectation if not for how beautiful lines of the poem could be, and if not for how important the poet’s task was, and if not for just how often he comes close to accomplishing it. The Bridge (1930) by Hart Crane From his apartment at 110 Columbia Heights the poet Hart Crane could see that massive structure that began to span from Brooklyn into lower Manhattan. Like Barlow, Crane borrows the character of Columbus, as well as other semi-mythic American personages such as Pocahontas and Rip Van Winkle in leading up to his own experience of seeing this new wonder of the world unite two formerly separate cities.  Beneath the shadow of the bridge he asks, “How many dawns, chill from his rippling rest/The seagull’s wings shall dip and pivot him, /Shedding white rings of tumult, building high/Over the chained bay waters Liberty.” The poem was written as a rejoinder to the pessimism in that other epic, T.S. Eliot’s The Waste Land. Crane’s own life could be desperate: alcoholic and dead at 32 from his own hand after being savagely beaten by a homophobic crowd. Yet in The Bridge he tries to marshal that definitional American optimism, this sense of a New World being a place that can make new people.  A contemporary critic noted that the poem, in “its central intention, to give to America a myth embodying a creed which may sustain us somewhat as Christianity has done in the past, the poem fails.” And yet whether this is said fairly or not, it misses the point that all epics must in some sense be defined by failure, the only question is how well you failed. By this criterion, in its scope, breadth, ambition, and empathy, Crane failed very well.  "Middle Passage" (c.1940) by Robert Hayden Benét intuited that slavery was the dark core of what defined this nation, and that no understanding of who we could be can ever really begin till we have fully admitted to ourselves what we have been. The poet Robert Hayden concurred withBenét, and his "Middle Passage" was a black expression of the horrors and traumas that defined American power and wealth, a moral inventory that explicates the debt of blood owed to the millions of men, women, and children subjugated under an evil system. His epic is one of the fullest poetic expressions of the massive holocaust of Africans ripped from their homes and transported on the floating hells that were the slave ships of the middle passage, telling the narrative of “Middle Passage:/voyage through death/to life upon these shores.” No complete personal memoir of the middle passage survives (with the possible exception of 1789's The Interesting Narrative of Olaudah Equiano) and so Hayden had to make himself a medium or a conduit for voices that were silenced by the horrors of slavery, writing of “Shuttles in the rocking loom of history, /the dark ships move, the dark ships move.” Hayden had certainly never been in the stomach of a slave ship himself, and yet he conveys the knowledge that “there was hardly room ‘tween-decks for half/the sweltering cattle stowed spoon-fashion there;/that some went mad of thirst and tore their flesh/and sucked the blood.” "Middle Passage" is such a consummate American epic precisely because it enacts the central tragedy of our history, but its ending is triumphant, depicting the emergence of a new hybridized identity, that of the African-American. The conclusion of Hayden’s poem is inescapable: all that is most innovative about American culture from our music to our food to our vernacular to our literature has its origins in the peoples who were brutally forced to this land. Paterson (1946-63) by William Carlos Williams Of course a town like Paterson, N.J., could generate an epic five-volume poem, penned by her native son, the pediatrician-bard William Carlos Williams. True to his Yankee ethic, Williams's philosophy was one that was vehemently materialist, practical in its physicality and imploring us to “Say it! No ideas but in things.” In Paterson Williams's answered Eliot’s obscure Waste Land with a poetic rejoinder, one that rejected the later poet’s obscurity and difficult language with a paean to the lusty American vernacular every bit the equal of Williams’s fellow New Jerseyite Whitman. That language flowed as surely as the Passaic River across those five volumes, and over two decades of writing. What the poem provides is a thorough and deep history of this particular place, using it as a reflective monad to encompass the history of the entire country from colonialism, through revolution and industrialization into the modern day. In Williams’s epic the reader experiences, “The past above, the future below/and the present pouring down: the roar, /the roar of the present, a speech –/ is, of necessity, my sole concern.” Howl (1955) by Allen Ginsberg The Blakean New Jerseyite may have implored us to topple Moloch’s statue, but we used his poem to sell coffee, jeans, and computers. A criticism of the Beats was always that their modus operandi was more style than substance, a disservice to Howl, which when read free of the accumulated cultural debris that surrounds it is still thrillingly inspired. “I saw the best minds of my generation destroyed by madness, starving, hysterical, naked” (at a tender age I inscribed those very lines around the white edge of a pair of black Converse hi-tops with a purple felt pen). Howl can seem a mere product of the mid-century counterculture, but that doesn’t mean that his bop Kabbalistic vision of the sacred embedded within the grit and muck of marginalized people -- the radials, and junkies, and queers, and addicts, and drunks -- doesn’t remain profoundly beautiful. Ginsberg sings the song of “Angel-headed hipsters burning for the ancient heavenly connection/to the starry dynamo in the machinery of night.” Dedicated to one of these lost children of America, Carl Solomon, who Ginsberg met in a Patterson mental hospital, Howl’s vision is profoundly redemptive, despite its depiction of an America that is more Babylon than “City on a hill.” The Battlefield Where the Moon Says I Love You (1972) by Frank Stanford The poet Frank Stanford marshaled that Southern history that hangs as thick as a blanket of lightning bugs on a humid July night in his brilliant The Battlefield Where the Moon Says I Love You. If not America’s great epic than it is surely the South’s, where the poem is all moonshine and Elvis Presley, yet not reducible to its constituent parts. Following the lead of modernists like E.E. Cummings, Stanford produced a massive poem devoid of punctuation and reproduced without any stanzas, one that never reached the heights of canonicity despite being celebrated by poets like Alan Dugan as among the greatest American works of the 20th century. The Battlefield Where the Moon Says I Love You endures as a half-remembered phantom born out of a particular Southern dark genius, and now almost folk-myth as much as it is actual text, out of print for years at a time. Stanford, who killed himself with three pistol shots to the chest at the age of 30 in 1978 endures as a literary ghost, still searching for a deserving audience. As he wrote, “Death is a good word. /It often returns/When it is very/Dark outside and hot, /Like a fisherman/Over the limit, /Without pain, sex, /Or melancholy. /Young as I am, I/Hold light for this boat.” The New World (1985) by Frederick Turner Perhaps a central anxiety of American literature, which reflects on the endlessly novel and regenerative possibilities of this Golden Land, is that as the clock ticks forward we become less and less new. Hence the necessity to continually reinvent, to “make it new” as Pound put it. The Neo-Formalist poet Frederick Turner takes this injunction very literally with his provocative science fiction epic appropriately titled The New World. Set in a fantastic 24th century, Turner envisions a fractured and disunited states of America born out of the fissures and inconsistencies that always defined American cultural identity. There are now groups like the anarchic Riots, the Eloi-like Burbs, the theocratic Mad Counties, and the Jeffersonian Free Counties. What follows is an archetypal story of family feuding, exile, and messianism across these designated polities, and in the process Turner tells a narrative about America’s history by imagining America’s future. Invoking the muse, as is the nature of the epic convention, Turner writes “I sing of what it is to be a man and a woman in our time.” What follows is a circus-mirror reflection of America, brilliantly harnessing the potential of science fiction as a modern genre and using the vehicle of the seemingly moribund epic form to sing a new story. The future setting of Turner’s epic serves to remind us that this mode, so much older than America, will also outlive us. The Forage House (2013) by Tess Taylor As genealogy-obsessed as we may be, many Americans have an anxiety about fully recognizing their own reflections in past mirrors, with the full implications of where we’ve come from steadfastly avoided. Poet Tess Taylor writes, “At first among certain shadows/you felt forbidden to ask whose they were.”  In The Forage House she crafts an American epic by writing a personal one; she interrogates the long-dead members of her own lineage, pruning the tendrils of her family tree and discovering that while genealogy need not be destiny, it also must be acknowledged. A native Californian, she is descended from both New England missionaries and Virginian slave owners, with one ancestor in particular, Thomas Jefferson, as enigmatic a cipher as any for the strange contradictions of this land. Jefferson may not have admitted that branch of his family tree sired through his slave Sally Hemings, but Taylor seeks out her black cousins. To do this isn’t an issue of political expedience, but one profoundly and necessarily urgent in its spiritual importance. Perhaps it is in the collection of people that constitute a family, and indeed a nation, where we can identify an epic worthy of the nation. Rugged individualism be damned, we’re ultimately not a nation of soloists, but a choir. Citizen: An American Lyric (2014) by Claudia Rankine The dark irony of the word “citizen” as the title of Rankine’s poem is that this postmodern epic explores the precise ways that this nation has never treated its citizens equally. Combining poetry, creative nonfiction, and a stunningly designed image, Citizen has the appearance of a photography magazine but the impact of a manifesto. The cover of the book depicts a gray hood, isolated in a field of white, presented as if it were some sort of decontextualized object or museum piece. But the hoodie calls to mind the murdered Florida teenager Trayvon Martin; Citizen ensures that we can never view an artifact as this out of context. The awareness that Citizen conveys is that this is a nation in which a black child like Martin, simply walking home from the store with iced tea and Skittles, can be killed by an armed vigilante who is then acquitted by a jury of his peers. But it would be a mistake to think that Rankine’s poem is some sort of sociological study, for as helpful as the adoption of terms like “privilege” and “intersectionality” have been in providing a means for political analysis, Citizen displays the deep, intuitive wisdom that only poetry can deliver -- racism not simply as a problem of policy, but also as a national spiritual malady. From Frederick Douglass’s “What to the Slave is the Fourth of July?” to Citizen, conservative critics have purposefully obscured the purposes of these poetic sermons. Yet what Rankine attempts is profoundly American, for Citizen conveys that any America falling short of its stated promises is an America that betrays its citizens. As she writes, “Just getting along shouldn’t be an ambition.” In answering what our national epic is, Uncle Walt said that “The United States themselves are essentially the greatest poem;” the importance of Citizen is that it reminds us that this poem has yet to be fully written. Image Credit: Wikimedia Commons.

Hell with the Lid Taken Off: A Pittsburgh Reading List

The most unexpected literary metropolis in the United States is Pittsburgh. Known less for literature than for producing more steel than any other place on Earth, Pittsburgh was literally the Ally’s arsenal during WWII and was central in America’s 20th-century ascent. But when industry collapsed during the Reagan administration, it -- like her sisters Cleveland, Cincinnati, Buffalo, and Detroit -- became a region adrift. For years the city was a Rust Belt punch line to those too ill-informed to experience the tough beauty of the place. And yet economics can be destiny, which is why it’s heartening, surprising, and in some sense worrying to see Pittsburgh discovered now by national magazines and newspapers which are always looking for the next location, a new Portland or Austin where arty people with expendable cash can drink craft beer and go to pop-up art galleries. In a few years we’ve gone from being the “Paris of Appalachia” (as if there should be any shame in that!) to Williamsburg on the Three Rivers. Yet the place itself remains more complicated, confusing, contradictory, beautiful, and glorious than the national media ever realized. These dichotomies are too simple, though; they skirt the reality of a place, especially one that was so central in the “consequence of America” (as Pittsburgh poet Jack Gilbert put it). Pittsburgh is a synecdoche for the nation, a microcosm of the things that made America magnificent, but also of the things that damaged the country. There is great drama in its story, from being the first metropolis on that ever westward expanding frontier, to becoming the industrial “hell with the lid taken off” of Victorian essayist James Parton, to the reinventions of today. This is inevitably the stuff of great literature. No less than Herman Melville once declared that “men not very much inferior to Shakespeare are this day being born on the banks of the Ohio.” Gilbert echoed Melville, when he remarked to The Paris Review, “You can’t think small in a steel mill.” Part of this is because the area certainly has a lot that can be written about: dramatic topography and sometimes-tragic history, cosmopolitan expansiveness as well as damaging provincialism, the still almost inexplicable physical beauty and the grime of industry. No declaration of it as the “Most Livable City in America” can fully contain these paradoxes. But in the writing of Willa Cather, John Edgar Wideman, Michael Chabon, Stewart O’Nan, and Ellen Litman we see a fuller expression of the raw energy of Pittsburgh than one does in the simple platitudes of official civic boosters. As a native Pittsburgher, even when I was young, I intuited how heavy and determined the history of the city was, the very surroundings a sort of palimpsest. As with that type of manuscript, even though there may be an accumulation of layers of new letters on top, the previous generations’ words can still be visible underneath, if not always legible. What follows is a recommended reading list that tries to elucidate the nature of this palimpsest. We shouldn’t be surprised by that variety of voices. Pittsburgh continues to have a thriving literary scene outside of all proportion for its size, not just in the celebrated creative writing departments at the University of Pittsburgh, Carnegie Mellon, and other colleges and universities in the area, but in initiatives like City of Asylum, which houses writers in exile from their home nations; the writers’ network Litsburgh; or the small bookstore scene (with the welcome recent return of the excellent City Books). The region lends itself to such sublime inspirations as to create poets and writers of a surprising caliber, as Annie Dillard herself imagines Pittsburgh “poured rolling down the mountain valleys like slag” where she can “see the city lights sprinkled and curved around the hills’ curves, rows of bonfires winding. At sunset a red light like house fires shines from the narrow hillside windows; the houses’ bricks burn like glowing coals.” Gilbert was right; it’s hard to think small here. 1. Modern Chivalry: Containing the Adventures of Captain John Farrago and Teague O'Regan, His Servant by Hugh Henry Brackenridge (1792) One candidate for the first actual American novel is the first work on this list. Although rarely read by anyone other than specialists today, Brackenridge conceived of Modern Chivalry as an American Don Quixote, a maximalist attempt to convey the full complexity, vigor, and reality of life on the western frontier. The errant knight in Breckenridge’s massive novel is John Farrago, who decides to “ride about the world a little…to see how things were going on here and there, and to observe human nature.” In his endeavors through the western Pennsylvanian landscape, Farrago’s Sancho Panza is a drunken Irish layabout named Teague O’Regan. Along the way, Brackenridge presents his readers with a Pynchonesque satire of an America on the verge of both the second great awakening and ultimately Jacksonian democracy, making the first American novel also the first road novel. Brackenridge was in some ways as quixotic as the character he created. Scottish by birth and Philadelphian by upbringing, Breckenridge’s literary ambitions began at Princeton, where he wrote the poem "The Rising Glory of America" (about what you’d expect) with his friend Philip Freneau and delivered it on the steps of Nassau Hall in 1771 in a pique of revolutionary fervor. After the War of Independence, he set out to the west to make his fortunes in Pittsburgh, which though already the metropolis of Trans-Appalachia was still a frontier settlement of no more than 400 people. While there Brackenridge would make himself the “great man” that he felt he had the potential to be, a potential that due to its large size would not be realized in that Quaker city to the east. Brackenridge afforded himself of every opportunity the growing western settlement offered, not just writing Modern Chivalry but both founding what would be The Pittsburgh Post-Gazette and the University of Pittsburgh. In Modern Chivalry he proves Ralph Waldo Emerson’s assertion that “Europe extends to the Alleghenies; America lies beyond,” depicting a growing city that was part of France longer than it was in Britain, and thus becomes more originally American than Puritan Boston, Quaker Philadelphia, Dutch New York, or Cavalier Baltimore. Modern Chivalry presents to us with a strange twilight era, the age of the French and Indian War, Pontiac’s Rebellion, and the Whiskey Rebellion. The novel shows Pittsburgh on the edge of civilization, when the frontier began to burn its way west to the Pacific, a liminal Pittsburgh neither totally east nor west (as indeed it remains so today). 2. The Gospel of Wealth by Andrew Carnegie (1892) Pittsburghers have a strange relationship to the generation of men who made the city one of the wealthiest metropolises in the country (and indeed whose accumulated inherited wealth in part helped the city survive the collapse of industry). Names like Carnegie, Frick, Mellon, Westinghouse, and Heinz adorn museums, universities, schools, parks, and churches. Yet an appreciation is tempered by a certain working class suspicion; the hike is short from Henry Clay Frick’s opulent Clayton estate at the edge of the park named for him to the spot on the Monongahela across from where Pinkertons killed nine striking steelworkers in 1891. Carnegie occupies a complicated place in the psyche of the city, a poor Scottish immigrant whose life story is uncomfortably close to the bootstrap mythos of his adopted nation. Carnegie wasn’t simply the richest man in the world, but also one of the most generous philanthropists the country ever produced. A socialist in his youth, Carnegie eventually argued that redistributive justice through either labor unions or state intervention was unnecessary, and rather it was the paternal responsibility of the great man of industry to support his working brother. And so a thousand libraries bloomed, whether workers wanted them or not (raises in pay and better working conditions were another matter). In The Gospel of Wealth he puts forward his philosophy of philanthropy, one that was perhaps generous, but also very firmly on his terms (and sometimes not so transparently to his benefit as well). His bearded, kindly face peers out of a bronzed statue in the lobby of the music hall that bears his name, his shockingly small stature giving him an elfin appearance. There is an ambivalence surrounding him -- gratitude for the sheer amount of good he contributed with his wealth, but also the feeling that it was a fire escape used to ameliorate guilt he felt over things like his deputy Frick’s handling of the Homestead steel strike (not to mention the role both played in the tragic Johnstown Flood). Despite it all, there is something avuncular about his still-ghostly presence as Pittsburgh’s tiny Scottish uncle, who must feel some gratitude that we’re the only people west of Edinburgh able to pronounce his name correctly (emphasis on that first syllable). 3. “Paul’s Case” by Willa Cather in The Troll Garden (1905) While most associated with the weather-beaten plains of her adopted Nebraska explored in novels like O Pioneers! (1913) and then the scorched deserts of New Mexico in Death Comes for the Archbishop (1927), Cather made Pittsburgh her home for 10 years. She explored the city in several short stories, most famously in her poignantly heartbreaking “Paul’s Case.” A landmark in American queer writing, “Paul’s Case” follows the attempted escape of its titular character, a sensitive adolescent aesthete who is oppressed by the Protestant work ethic of his father that permeates everything as completely as the industrial exhaust clinging blackly to every building’s exterior. Yet an opera performance at Pittsburgh’s Carnegie Hall indicates to the young man that a different manner of being is possible. He absconds with stolen money from his father and spends a week living the life of a refined sophisticate in New York City. When his father comes to retrieve him, rather than return home, Paul commits suicide by jumping in front of a train bound for Pennsylvania. A work of nuanced sophistication, “Paul’s Case” captures Pittsburgh at its dreary, industrial height, and connects the regimented, clock-work like rationalism of its factories to the oppressive strictures of the Calvinism that justified the dour capitalism of the era. In this context Paul’s rebellion, though tragic, is not a failure, for in the music halls of this gray city he was able to see a different world, even if he couldn’t make that world his home. 4. The Autobiography of Alice B. Toklas by Gertrude Stein (1933) Her name conjures images of Left Bank bohemianism, of late-night absinthe and hash-fueled salons in her parlor, of the Seine slinking through Paris. Yet despite being the veritable mayor of the expat Lost Generation, the first river Stein would have known was not the Seine but the Allegheny. Born to a family of wealthy German Jews in Allegheny, Penn., (which is now Pittsburgh’s Northside), she was of the same community that fostered families like the Kaufmanns, once famous for their now-defunct department store chain and primarily associated with their glorious Frank Lloyd Wright house at Fallingwater. Allegheny was to Pittsburgh as Brooklyn was to New York, and as both were in some sense forcibly annexed by their larger neighbors, a certain independence still lingers in both places today. Stein reflected little on her short Pittsburgh childhood (the family moved to Oakland), and yet in the ghostwritten voice of her lover Alice B. Toklas, she wrote, “As I am an ardent Californian and as she spent her youth there I have often begged her to be born in California but she has always remained firmly born in Allegheny, Pennsylvania. She left it when she was six months old and has never seen it again and now it no longer exists being all of it Pittsburgh.” 5. Out of This Furnace by Thomas Bell (1941) Although today the adjacent city of Braddock is primarily known for a maudlin (and yet still moving) Levi’s ad and its imposing shaven-head mayor John Fetterman, it was once the site of the Edgar Thompson Steelworks, the first Bessemer process steel mill in the world. (It should be said that portions of the mill are still in operation, despite the city losing 90 percent of its population from its historic height). That industrial site is the setting for Thomas Bell’s (ne’ Adalbert Thomas Belejcak) working class epic about Slovakian, Lemko, and Hungarian mill workers from the late 19th century through the mid-20th. Alongside other marginalized modernist authors like Tillie Olsen and Pietro di Donato, Bell offered an unsparing and unsentimental portrait of the brutality of work, alongside the often-insurmountable bigotry directed towards immigrants. Bell eschews any sort of romanticism, and Out of This Furnace is not social realist agitprop, but it is a clear-eyed depiction of the sort of violence that unregulated capitalism can enact on individuals and their communities. Throughout what emerges is a sober defense of labor rights and unionization in ensuring that the American dream is equitably available to all. 6. Pittsburgh: The Story of an American City by Stefan Lorant (1964) Pittsburgh has the appearance of a love-child produced after a drunken one-night stand between San Francisco and Detroit. This is a compliment. Carved by three rivers cutting through the Allegheny Mountains, the city has a dramatic vista that is endlessly commented on in Pittsburgh and perennially surprises newcomers. The combination of a modern metropolis nestled among the river-kissed valleys and mountains gives the entire place a profoundly different feel from other similarly sized cities. With the iconic inclines on Mt. Washington, or the sudden conjuring of the cityscape like a mirage onto one’s field of vision as it emerges from behind the rural hills dotting I-79 North, the skyline is consistently ranked one of the most beautiful in America. Hungarian journalist Stefan Lorant worked with Life magazine photographer W. Eugene Smith to produce this massive album of Pittsburgh at mid-century, during the middle of what has been called “Renaissance I.” This civic improvement project, initiated by progressive mayor David L. Lawrence and banker Richard K. Mellon was in large responsible for beautifying the city, pushing for environmental initiatives to clean up the famously Gotham-like grime of the region, and to inaugurate massive building projects. Lorant and Smith’s massive project resulted in a text, that while suspiciously looking like a coffee table book, was perhaps one of the most comprehensive recordings of a mid-sized American city ever accomplished. Perennially popular (and going through several more editions), Pittsburgh: The Story of an American City chronicled in exacting and gorgeous detail everything from the Fifth Avenue mansions on Millionaire’s Row to the brick row houses of Bloomfield and Lawrenceville. It remains endlessly fascinating. 7. About Three Bricks Shy: And the Load Filled Up by Roy Blount Jr. (1974) Western Pennsylvania was the forge that created Joe Montana, Johnny Unitas, Mike Ditka, Dan Marino, and Joe Namath. Football, from its glories to its toxicity, is religion in Pittsburgh. To fully explain that world requires someone familiar with the doctrine and sacraments of said religion, which the Steelers found in Southern writer Roy Blount Jr., an inhabitant of the only region in American perhaps more football obsessed than Pittsburgh. His About Three Bricks Shy: And the Load Filled Up disproves George Plimpton’s assertion that the smaller the ball, the better the sports writing. A classic of the genre, Blount’s account follows the exploits of the team before the Steel Curtain juggernaut of the late-'70s. The glory days of four Super Bowls in six years was still in the future. But the ingredients were all there: Terry Bradshaw as quarterback; the brilliant coach Chuck Noll; running backs Rocky Bleier and John “Frenchy” Fuqua; defensive lineman L.C. Greenwood; defensive back Mel Blount; and the running back Franco Harris (along with his famed “Italian Army”), who one year before accomplished the greatest play in football history with his “Immaculate Reception” (so named in the honking yinzer accent of sportscaster Myron Cope). Blount depicts a team on the verge of greatness, where all the pieces should work together, but just don’t quite do so yet. Presided over by the stodgy yet beloved Irish-Catholic owner Art Rooney Sr., Blount’s book is fascinating for depicting a team right before they would become the high priests of this strange Pittsburgh religion of football. 8. The Philosophy of Andy Warhol (From A to B & Back Again) by Andy Warhol (1975) The city could be cold to an eccentric boy like Warhol, but in college at Carnegie Tech he was able to find a community of like-minded artistic compatriots and even mythically contributed a hidden mural to Holiday, now-closed but once the city’s oldest gay bar. With his degree in design, he escaped like Willa Cather’s Paul to New York and supposedly never looked back (though he was buried in the South Hills, his grave littered with Campbell Soup cans from admirers). Yet Andrew Warhola was a good Slovakian Catholic, attending Mass everyday with his mother, even as an adult. She took her son to the Church of St. John Chrysostom when he was an awkward, shy, St. Vitus’s dance afflicted boy. In the Byzantine Catholic splendor of the cathedral in Four Mile Run (the veritable basement of the city, bisected by the Parkway East), he would have marveled at icons of the church’s namesake and the Patristic fathers. In adulthood what did he do but invent a new form of icon based not around Christianity but America’s new religion of capitalism and celebrity, the Virgin Mary replaced with Marilyn Monroe, St. Monica with Jackie O? The city is now home to a large museum devoted to the artist, even though he had a reputation for obscuring his Pittsburgh roots. Indeed The Philosophy of Andy Warhol (From A to B & Back Again) strangely incorrectly claims the distinctly less glamorous McKeesport as his hometown. In another interview, he claimed, “I come from nowhere.” And yet an affection for the city in some sense always remained. When David Bowie played him in the film Basquiat (1996), he speaks of the Architecture Hall at the Carnegie Museum of Art where he once took classes: “Hey, we could go to Pittsburgh! I kinda grew up there. They have this room with all the world's famous statues in it, so you don't even have to go to Europe any more...just go to Pittsburgh.” Indeed the Northside is still home to Paul Warhola Scrap Metal Inc., run by Andy’s nephew who inherited it from his father, and only a few blocks away from the fashionable art museum baring his uncle’s name. Warhol may have made his career in New York, but he was always a Pittsburgher to the core, another Catholic son of mill hunkies working in a Factory. 9. Hiding Place by John Edgar Wideman (1981) Although also associated with that other Pennsylvania city to the east where several of his books are set, Pittsburgh is still very much John Edgar Wideman’s town. A writer’s writer who has never claimed the mass readership he deserves (though he certainly has received the prizes, including a PEN/Faulkner award -- twice) Wideman chronicled the defeats and triumphs of Pittsburgh’s black neighborhood of Homewood. His novel Hiding Place was rereleased by the University of Pittsburgh Press in 1992 sandwiched between his short story collection Damballah (1981) and the novel Sent for you Yesterday (1983) under the title The Homewood Books. Wideman writes in the tradition of Sherwood Anderson, or Jean Toomer, with an understanding of the deep roots (or tentacles) that tie us to our place of origin. Damballah, named about the Haitian Loa of both creation and death, is a magical realist inflected story about Homewood’s semi-mythic creation. Wideman’s works set in Pittsburgh connect the antebellum South, legacies of slavery and intuitional racism, the Great Migration of African Americans to the industrial North, and modern urban blight. In his telling, the runaway slave Sybil Owens founds the neighborhood in the 1840s, her very name conjuring the Sibylline Oracles, a conflation of hoodoo myth and Western classicism. Wideman understands that in life and in fiction the network of interconnection between disparate elements is the very substance of life. One character reflecting on stories told to him by his aunt says, “I heard her laughter, her amens, and can I get a witness, her digressions, the web she spins and brushes away with her hands. Her stories exist because of their parts and each part is a story worth telling, worth examining to find the stories it contains.” For Wideman, storytelling is an act of personal etymology, a way of excavating the repressed history (both individual and national), of cleaning off that which has accrued to your soul. 10. Fences by August Wilson (1983) Unsurpassed in scope, Wilson wrote 10 plays for each decade of the 20th century, nine of which are focused on the historically black Pittsburgh neighborhood of the Hill District. He has been celebrated with two Pulitzer Prizes, his name in marquees lights on a Broadway theater, a museum in Pittsburgh, and soon a Denzel Washington–produced series based on the entire cycle to appear on HBO. Born to a black mother who moved north in the Great Migration from North Carolina and a German immigrant father, Wilson was a master of code switching with an ear for American vernacular that surpasses David Mamet. In depicting the denizens of Wylie and Centre Avenues some characters reoccur, such as the supernatural Aunt Esther, a “washer of souls” who is already 285 years old at the time of Gem of the Ocean (2003), the first play in the cycle set in the 1900s. Across plays like Jitney (1982), The Piano Lesson (1987), and King Hedley II (1999), he explores painful issues of race and class in a way no playwright has before or since. Composed out of chronological order, The Pittsburgh Cycle in its entirely allows audiences to explore the relationships between space and time in the production of a particular place. Although grounded in the concrete streets of the Hill, he’s able to focus that vision out in a universal manner. Wilson takes the encyclopedic vastness of the great explorers of location, like James Joyce and William Faulkner, and weds it to performed drama. In the mouths of his characters, the Hill is animated on stage in a way few other places have ever been in the theater. Fences, set in the '50s, is arguably the most celebrated play of the cycle, winning both a Pulitzer and a Tony, and starring James Earl Jones in its Broadway premiere. Focusing on Troy, a once promising baseball player who didn’t break into the Negro League and who now works as a garbage man, the play’s themes of middle-aged despair and infidelity lend it a universal quality despite being set in a particular time and place (one that is perhaps distant from those in the audience, especially people lucky enough to be in the expensive seats). As Wilson said about the play, audiences see in Troy “love, honor, beauty, betrayal, duty,” and can begin to understand that “these things are as much part of his life as theirs.”  11. An American Childhood by Annie Dillard (1985) Although she grew up only a 20-minute bus ride from the neighborhood depicted in The Pittsburgh Cycle, Dillard’s upbringing was one of privilege, which she explores in this memoir. She calls her childhood neighborhood of Point Breeze the “Valley of the Kings,” after the Egyptian necropolis of the pharaohs. Though by the time of her youth in the ‘50s, the area was solidly upper middle class (her father was an oil executive, and she attended the exclusive Ellis School), the remnants of its much more opulent Gilded Age past marked Point Breeze. Evidence of the tremendous wealth that shaped the city was everywhere, in robber baron mansions subdivided into apartments and the wrought-iron gate that used to be H.J. Heinz’s fence running alongside blocks of Penn Avenue. The city was built on top of itself, its history waiting to be excavated like an archeologist scouring that actual Valley of the Kings. This helped to develop Dillard’s gift for sensory detail, which she has honed into an almost theological precision. In An American Childhood she recounts how upon officially leaving the Presbyterian church as an adolescent, the minister told her that she would be back, and in many ways he was correct (if not as how he intended). Her prose (which has more than a bit of the poetic about it) adopted the sacramental poetics of a Gerard Manley Hopkins, awareness that the world is simultaneously fallen and enchanted with a charged energy. As she writes, Skin was earth; it was soil. I could see, even on my own skin, the joined trapezoids of dust specks God had wetted and stuck with his spit the morning he made Adam from dirt. Now, all these generations later, we people could still see on our skin the inherited prints of the dust specks of Eden. One of the most important themes of Pittsburgh literature, if we can generalize a theory of the genre, is for the possibility of transcendence in the mundane and for the sacred in the profane. Dillard may be most celebrated for bringing this awareness to her observations of the natural world in rural Virginia, but it was a spiritual skill inculcated by the contradictions of Pittsburgh, where rusting mills abut massive parks, that she first learned the personal vocabulary of matter and spirit. 12. Paradise Poems by Gerald Stern (1985) One of the great Pittsburgh poets, Gerald Stern has diction and a personality that many would read as “New York,” which is to say as “Jewish.” Indeed (and not to conflate the regions) Stern would find himself in the unlikely position of Poet Laureate of New Jersey from 2000 to 2002. But despite his ultimate destination, Stern was very much a product of the steep, cobble-stoned streets of South Squirrel Hill, and his yiddishkeit personality of wry ironic humor and steadfast commitment to justice were very much incubated there. Many are surprised to learn that Pittsburgh is home to one of the largest urban Jewish communities in the United States, where every variety of the Jewish experience from Hasidism to socialist Zionism historically has had adherents. Often compared to his friend the former U.S. Poet Laureate Philip Levine (who similarly explored his own native city of Detroit), Stern’s verse expresses a similar industrial and Midwestern Jewish American experience. Like his other friend Gilbert, Stern would spend his life traveling and living in more exotic locations than the east end of Pittsburgh (pursuing graduate school in Paris for example). But also like Gilbert he can’t shake Pittsburgh, the language of that city permeating his speech and more importantly his consciousness. Stern’s poetry is not just introspective or confessional, but indeed sly and funny; it’s not just intellectual, but unpretentious. He is not simply wise; he is also humane. His commitments come from both a secular understanding of the Torah and the Talmud, and the working class experience of a Pittsburgh youth, what Gilbert called the “tough heaven” of the city. This is a distinctly non-utopian place where Stern argues that we must stake out our claims to utopia even within the heartbreak and discord of a broken and fallen world. This sense of not just the possibility for a restored world, but also the ethical imperative of it, is seen in his poem “The Dancing” from the collection Paradise Poems. A profound Holocaust poem, he depicts a “tiny living room / on Beechwood Boulevard” where his family celebrates the conclusion of the Second World War. Here they joyously dance to Maurice Ravel’s “Boléro,” “my hair all streaming, / my mother red with laughter, my father…doing the dance / of old Ukraine.” He calls upon the “God of mercy, oh wild God” here “In Pittsburgh, beautiful filthy Pittsburgh,” which exists in a world that can produce both the horrors of the Holocaust and the joys of dancing. Stern’s prophetic injunction is that we must live as if the world could be perfected precisely because it can’t be. 13. Mysteries of Pittsburgh by Michael Chabon (1989) Chabon would later claim that he conceived of Mysteries of Pittsburgh as an unlikely cross between The Great Gatsby and Philip Roth’s Portnoy’s Complaint. Like both of those novels, Mysteries of Pittsburgh is a bildungsroman of sorts, a young man’s novel all the more exceptional precisely because of how young a man its author was. The book was started at the almost absurdly tender age of 21, all the more remarkable for how he deftly communicated the coming-of-age of its protagonist, Art Bechstein, and that character’s sexually confused summer after graduating from the University of Pittsburgh. A native of Columbia, Md., Chabon moved to the city as a teenager, graduating from Taylor Allderdice high school (like Stern) and studying at both CMU and Pitt. He combines both an outsider and transplant’s eye for the region, chronicling the previously underexplored reality of characters associated with the universities of the area that have increasingly come to dominate the cultural and economic life of the city as Pittsburgh transforms itself into America’s largest college town. Although acutely aware of the industrial past, Chabon’s men and women travel the leafy, Tudor-homed, middle-class streets of Shadyside and Squirrel Hill, and work in Oakland under the shadow of Pitt’s massive gothic skyscraper of a building called the Cathedral of Learning. Mysteries of Pittsburgh eschews the typical lunch-pail, shot-and-a-beer, smokestack stereotypes that linger about the city, rather portraying the tweedy, quasi-bohemian lives of writers and students (though those characters are just as likely to enjoy a boilermaker or several at that dive, the Squirrel Cage). He fuses Jewish, queer, and popular culture themes while generating characters that display a deep interiority. Both his honesty and nostalgia avoid the pitfalls of cynicism; his Pittsburgh is what it is, exhibiting a clear affection while also being aware of where it lags. This is perhaps even clearer in 1995’s Wonder Boys, arguably one of the greatest campus novels ever written, and certainly the greatest one about the Pittsburgh literary scene. It follows the weekend exploits of Professor Grady Tripp (obviously based on Pitt’s Chuck Kinder) and his brilliant student James Leer. In the narrative concerning Tripp’s demons and his sort-of-redemption, Chabon’s honesty allows us to avoid sentimentality while still offering a defense of why we read fiction at all. That doesn’t mean he can’t engage in some earthy Pittsburgh anti-pretentious shit-talking, as Tripp remarks, “There were so many Pittsburgh poets in my hallway that if, at that instant, a meteorite had come smashing through my roof, there would never have been another stanza written about rusting fathers and impotent steelworkers and the Bessemer convertor of love.” 14. The Great Fires: Poems 1982-1992 by Jack Gilbert (1994) After winning the coveted Yale Younger Poets Prize in 1962, East Liberty’s Jack Gilbert briefly found himself celebrated as a literary wonder boy, yet he would ultimately choose what he called a “self-imposed isolation.” Though he spent a life “In Paris afternoons on Buttes-Chaumont” and “On Greek islands with their fields of stone,” he psychically remained grounded in “what remains of Pittsburgh in me.” His hometown was such an abiding subject of Gilbert's that his poetry concerning it was collected in the anthology Tough Heaven (2006), including “Searching for Pittsburgh” originally included in The Great Fires. He describes, “The rusting mills sprawled gigantically / along three rivers” and the “gritty alleys where we played every evening” that were “stained pink by the inferno always surging in the sky.” For Gilbert, Pittsburgh is “Sumptuous-shouldered, / sleek-thighed, obstinate and majestic, unquenchable” -- as perfect a description as I have ever read. This is a place of “deep-rooted grace. / A city of brick and tired wood,” with “The beauty forcing us as much as the harshness.” This catholic (lowercase c) sense of the numinous embedded even in the injustices of the world was one Gilbert witnessed first hand among the hardships but also the sublimity of working-class life in East Liberty; it allowed him to understand that “If the locomotive of the Lord runs us down, / we should give thanks that the end had magnitude” (as he wrote in his poem “A Brief for the Defense”). Central to Gilbert -- and maybe Pittsburgh writers from Stern to Dillard -- is this powerful, nostalgic, sense of loss, of an ache associated with the disappearance of things once so significant. In one of his most moving Pittsburgh poems, “Trying to Have Something Left Over,” also collected in The Great Fires, Gilbert describes entertaining the baby of his Danish mistress while the mother is occupied with chores. He writes of making the child laugh saying, “Pittsburgh softly each time before throwing him up…Pittsburgh and happiness high up. / The only way to leave even the smallest trace. / So that all his life her son would feel gladness/unaccountably when anyone spoke of the ruined / city of steel in America. Each time almost / remembering something maybe important that got lost.” 15. Muscular Music by Terrance Hayes (1999) One of the last poems in Rita Dove’s The Penguin Anthology of Twentieth Century American Poetry was about a gay bar in Downtown Pittsburgh and was by a then–29-year-old, straight, black poet from Columbia, S.C., named Terrence Hayes. Dove included Hayes alongside poets like T.S. Eliot, Ezra Pound, Robert Frost, Sylvia Plath, John Berryman, Robert Lowell, and Allen Ginsberg as an exemplar of American verse. In what was consciously (and controversially) a cannon-defying collection, Dove choose to include Hayes as the almost-culmination of the last century of American poetry, a vote of confidence for his future significance. Across four collections, and first as a creative writing professor at Carnegie Mellon and now at Pitt, Hayes has explored race and sexuality, popular culture and personal epiphany. He is a poet for our moment, a bard for Barack Obama’s America examining issues of gender and race as lived in this moment. In “At Pegasus,” he writes of awkwardly informing one man who asks him to dance “I’m just here for the music. Even with the masculine defensiveness, he is able to tenderly reflect that he has “held / a boy on my back before. / Curtis & I used to leap / barefoot into the creek,” transporting himself from Pegasus back to a southern childhood. Considering the liberatory potential of the place, he describes the bar in distinctly Yeatsian terms with “the edge of these lovers’ gyre, /glitter & steam, fire, / bodies blurred sexless / by the music’s spinning light,” a veritable egalitarian democracy of men. He is able to empathetically link his childhood play with these men, “each breathless as a boy / carrying a friend on his back.” He explains, “These men know something / I used to know. / How could I not find them / beautiful, they way they dive & spill / into each other.” For Hayes, Pittsburgh isn’t some conservative old industrial town, but indeed a place that, however unlikely some may think, can hold a bit of emancipatory potential for those willing to look (even for outsiders). 16. One Shot Harris: The Photographs of Charles “Teenie” Harris by Deborah Willis (2002) Pittsburgh’s African-American neighborhoods have had an outside influence on wider black culture. The Hill District would ultimately become Pittsburgh’s version of Harlem, home to jazz clubs and bars, and a center in that cultural renaissance. As the halfway point between New York and Chicago, the Pittsburgh jazz scene hosted every major musician to perform. The city also produced an unlikely array of talent, including Art Blakey; George Benson; Erroll Garner; Ahmad Jamal; Stanley Turrentine; Billy Eckstine; Lena Horne; and most notably Billy Strayhorn, Duke Ellington’s composer whose signature “Take the A Train” was based off of directions that Strayhorne received. The Hill was also home to The Pittsburgh Courier, one of the country’s oldest and most venerable black newspapers, which employed the photographer Charlie “Teenie” Harris (so nicknamed for his diminutive height). Teenie had another nickname, “One Shot,” for his borderline mythic ability to capture an almost perfect image on one try. This collection of his mid-century work curated by artist Deborah Willis gives the viewer a sense of the photographer’s scope. As the presiding archivist of the Hill, Harris took over 80,000 images, of everyone from the celebrities who traveled through (including JFK, Joe Louis, Richard Nixon, Dizzy Gillespie, Martin Luther King Jr., and dozens of others) to life in Pittsburgh’s speakeasies and black churches, from the Crawford Grill to that jazz club’s Negro League baseball team the Pittsburgh Crawfords. His massive inventory of images is perhaps the most full and complete recording of any black community in the United States, perhaps of any community at all. Archivists at the Carnegie Museum of Art are combing through the collection, identifying figures and locations. Through the entire body of work what is most conveyed is singular warmth of the people depicted even in sometimes desperate circumstances, a characteristic of the Pittsburgh aesthetic. 17. The Last Chicken in America: A Novel in Stories by Ellen Litman (2008) Western Pennsylvania, like many parts of the industrial Midwest, has long been home to eastern European communities. Onion-domed churches punctuate the skylines of industrial towns as surely as factory smokestacks. The latest wave of immigrants arrived starting in the late-‘70s and early-‘80s, when the campaign to save Soviet Jewry resulted in the relocation of thousands of persecuted Russian Jews to the United States. In Pittsburgh many of them settled in the neighborhoods of Squirrel Hill and Greenfield, including Ellen Litman, who emigrated from Moscow in 1992, shortly after the fall of the Soviet Union. The Last Chicken in America follows her roman a clef Masha’s hybridized identity split between the Old World and New. Litman could be classifiable as part of the movement of young Russian American authors like Gary Shteyngart writing about America through the prism of their Russian backgrounds. Masha comments on the “unpleasantly wholesome smile” of a Russian friend who has assimilated a bit too readily into American culture, where that mouth now emanates “charm and fluoride, good fortune and good breeding, and you either know it’s fake and don’t trust it, or you trust it too much.” Litman’s account of first generation anxiety translates the Russian genius for ironic pessimism into a middle American vernacular. Her stories capture the storefronts of upstreet Squirrel Hill, where memories of Moscow, Leningrad, and Odessa were first discussed in Russian, then heavily accented English, then English, only to maybe eventually be forgotten. Her character Victor says, “For a true Russian person, immigration is death. A Russian poet can’t survive in immigration.” The novel’s position is agnostic on Victor’s claims, and yet it affirms that the truth of being a hyphenated American can be as contradictory and difficult in 1992 as it was in 1892 (or 2016). 18. The Bend of the World by Jacob Bacharach (2014) That people are finally paying attention to Pittsburgh is obviously good. It’s heartening for residents to see the city of which so many are fiercely proud receiving some positive press after decades of being overlooked or portrayed as another Rust Belt casualty. But there is a fear that something could be lost if this enthusiasm is too manufactured, for as the writer of Ecclesiastes might have reminded us (in his own way), “What The New York Times Sunday Style section giveth, The New York Times Sunday Style section can taketh away.” One must remember that to be the “New Portland” requires that there is an “Old Portland,” and all it takes is for Cincinnati or Buffalo or Peoria or wherever to unseat you. Hipsters (and their fellow travelers) were of course first attracted to the city by how cheap it was, but part of the charm of the place is something I call “gentle surrealism.” This is a phenomenon that resists the conscious weirdness of those trying too hard; its unpretentious and seemingly unaware of what uncoolness even is. An area that used to view pretzels encased in lime-green Jell-O as a type of desert has more than a whiff of the gently surreal about it. In first-time novelist Jacob Bacharach’s The Bend of the World, the protagonist believes that Pittsburgh is a “nexus of intense magical occurrence.” The satirical novel features UFO’s, Sasquatches, and inter-dimensional conspiracies, a gentle slice of surrealism served, Pittsburgh-style, with fries on top. Bacharach proves true what Jack Gilbert wrote all those years ago, that whether Steel City or travel section destination, “Only Pittsburgh is more than Pittsburgh.” Image Credit: Wikimedia Commons.

The Poetry of Small Things: On Ruth Goodman’s ‘How to Be a Tudor’

There is something uncanny about staying in another person’s house -- the stark differences and the small convergences of sameness. We all like to snoop a bit. Now, public historian Ruth Goodman gives us the chance to snoop on the lives of people who died 500 years ago. When you’re watching The Tudors or Wolf Hall, Goodman is the woman behind the scenes ensuring that the clothes look right, the home interiors are accurate, and the sumptuous feasts are as true to life as possible. In How to Be a Tudor: A Dawn-to-Dusk Guide to Tudor Life, she makes her almost preternatural knowledge about life during the 16th century available to the reading public. You wouldn’t expect the intricacies of Tudor baking, brewing, ploughing, cooking, needlework, painting, dancing, and card-playing to hold an audience rapt, and yet Goodman makes the minutia of everyday life a half-millennia ago tremendously interesting. Indeed, her voluminous knowledge makes Goodman seem not so much a specialist on period authenticity as an actual time traveler. Ingeniously structuring the book around the hourly rhythms of daily life (with chapters going from “At Cock’s Crow” to “And so to bed”), Goodman transmits information about food, work, medicine, education, leisure, lodging, sleep, and even sexuality. How to Be a Tudor, with its grounding in physical detail and avoidance of theoretical analysis, is true to the guide book genre, but one featuring recipes for veal meatballs (exceedingly expensive at the time) and Galenic medical advice. This is a guide to the everyday, not the extraordinary, and that is what makes it so exceptional. This is not necessarily a book for royal fanatics; Goodman writes that her “interest has always been bound with the more humble sections of society.” Goodman’s approach mirrors that of the last generation of social historians who have focused on the lives of common people. But as she explains that for the modern general reading public, “information is still thin on the ground.” Scarcity notwithstanding, as someone who researches and writes about the literature of the period, I found Goodman’s knowledge humbling. While I have positions on whether John Milton was an orthodox Calvinist or an Arminian, or George Herbert’s theology on salvation, I know much less about what they ate for dinner or how they kept their pants up. And sometimes, everything hinges on what you had for dinner and how you keep your pants up. In the tradition of fellow popularizer Ian Mortimer, Goodman attempts to address this gap while appealing to our natural curiosity about the lives of other people. She in part confirms what we expect about the past, that it was a very different place indeed. Intuiting that men and women of past centuries inhabited a different mental space is one thing, but Goodman conveys just how different this world could be from a physical and sensory perspective. There was the omnipresent smoke that would have filled homes until chimneys became common in the middle of the period. There was crowding: “few people had a room to themselves.” Fashion was legally bound to social status; “thoughtless dressing could land a man in legal trouble,” since your clothes literally demonstrated your credit worthiness. Although this was a culture where though print was becoming cheap and the Reformation encouraged reading (if not necessarily writing), only 20 percent of men and 5 percent of women were literate by the beginning of Queen Elizabeth’s reign. The average Tudor had a much less sedentary day, fueled by an incredibly high-carbohydrate diet, in which 80 percent of a family’s budget could be devoted to food and where famine was an annual concern for poorer families. Physical activity marked not just the lives of the plowman and the domestic; even writers had to cut their own quills and mix their own ink (which would have made this review a lot more onerous). Goodman is also “constantly delighted with the ‘otherness’ of Tudor thinking and beguiled by the echoes that have slipped through into modern life,” and her enthusiasm is infectious. Yet not all was alien; Goodman often bucks our assumptions about what life in early modern England might have been like. Popular culture tends to portray the period as one of superstitious, filth-covered peasants living in a pre-technological world. Instead, we’re confronted with a culture in which the average age of marriage for men and women was a rather modern 26 and 24, respectively -- one where the normal hygiene regiment would allow one to “pass unnoticed in modern society” and the preferred breakfast was bacon and eggs. Reading Goodman’s account can feel a little like the historical equivalent of analyzing a childhood photograph of yourself: we find in her Tudors a blurred reflection of ourselves. So much of my own literary study is grounded in abstract ideas, literary critical jargon, and cleaned-up copies of texts. But literature and culture are not born in a vacuum. Goodman writes: “I found myself increasingly drawn into the web of life, the way everything connected, the interplay between the physical world, ideas, beliefs and practice.” This poetry of small things -- the ache of muscles after a day of labor, the feeling of isolation when one is a stranger in a strange land, the fumbling of partners under a blanket -- are cumulatively that on which all other meaning depends. This book reminded me how much of the lives and creations of the time period I study were born out of messy, mundane, prosaic physicality (same as it is in any time period). The material is indeed the base of all other experience and contemplation; to read texts through this particular materialist lens is to re-enchant the world of our very lives with the sacred urgency of the poetic. What are the facts of material existence other than the very subject of great literature? Though she only utilizes literature sparingly, Goodman makes this lesson abundantly clear. How to Be a Tudor continually makes the mundane and the prosaic shine. What was a night’s sleep like for William Shakespeare? What was breakfast like for Milton? What clothing did John Donne wear? These are the conditions that shaped the creation of Hamlet, Paradise Lost, and The Holy Sonnets. The food these people ate, the layout of their homes, their experience of walking down a London street were not incidental to their lives. We would not dismiss the material conditions of our own existence as unimportant; how can they be so for the greatest poets of the English language? How to Be a Tudor has helped me to partially remedy this lacunae concerning that poetry of small things.