Hope for a Great Sea-Change

A Biden ad with a Seamus Heaney script

Monday

Ah, a political ad that hits my sweet spot: Joe Biden reading a Seamus Heaney poem. The poem, which Bill Clinton also read when helping negotiate the peace in Northern Ireland, is taken from Heaney’s play The Cure of Troy.

Significantly at this time of Covid, the play itself is a verse translation of the Sophocles play Philoctetes, which addresses the challenges of empathy in response to illness. I’ve written about how philosopher Nussbaum uses Sophocles’s play to illustrate how literature can turn us into better human beings.

The play is about the attempt to woo back the embittered Greek archer Philoctetes, without whose skills the Trojan war cannot be won. The Greeks have earlier abandoned Philoctetes on an island because of his noxious wound, and the play compares reconciliation approaches, Odysseus’s cynical instrumentalism or Neoptolemus’s youthful and principled idealism. Ultimately the young man’s care for Philoctetes proves more effective than Odysseus’s trickery, and the archer rejoins the Greeks.

Given Biden’s own refusal to succumb to heart-rending loss, we can see why the poem speaks to him. Add in the danger of becoming numb to over 230,000 Covid deaths, and we can see why the vice president would resonate to the line, “They get hurt and get hard.” Suffering people can even become sadistic (“they torture one another”), applauding a president who tears children away from their mothers and eggs on brutal police and white supremacists.

Yet if history often appears hopeless (“Don’t hope on the side of the grave”), it also offers us moments when it appears to rhyme with hope. “Once in a lifetime,” Heaney writes, “the longed for tidal wave of justice can rise up.” According to Irish write Darach Ó Séaghdha in a fine article on the poem, the play was written about Nelson Mandela’s release from Robben Island and is “stacked with unmistakable allusions to the contemporary situations in South Africa and Northern Ireland.”

With such bright historical examples in mind, Heaney’s poem gives us permission to hope in miracles. In fact, such hope can result in “self-healing,” building on itself to become a self-fulfilling prophecy. Here’s the poem:

The Cure of Troy

Human beings suffer.
They torture one another.
They get hurt and get hard.
No poem or play or song
Can fully right a wrong
Inflicted and endured.

The innocent in gaols
Beat on their bars together.
A hunger-striker’s father
Stands in the graveyard dub.
The police widow iin veils
Faints at the funeral home.

History says, “Don’t hope
On the side of the grave,”
But then, once in a lifetime
The longed for tidal wave
Of justice can rise up
And hope and history rhyme.

So hope for a great sea-change
On the far side of revenge.
Believe that a further shore
Is reachable from here.
Believe in miracles.
And cures and healing wells.

Call miracle self-healing,
The utter self revealing
Double-take of feeling.
If there’s fire on the mountain
And lightning and storm
And a god speaks from the sky

That means someone is hearing
The outcry and the birth-cry
Of new life at its term.
It means once in a lifetime
That justice can rise up
And hope and history rhyme.

To be sure, Séaghdha cautions that, later in the play, Heaney warns against facile hope, urging us to “suspect too much sweet talk.” Donald Trump, for instance, has been basing his do-nothing response to Covid on his longing for a miracle in which the illness just disappears. Many of his followers believe in the equivalent of “cures and healing wells.” Hydroxychloroquine anyone?

That’s why it’s important that Heaney talks about “a great sea-change/ On the far side of revenge.” A full-bodied hope that has grapples with volatile emotions supersedes empty rhetoric. After mentioning “sweet talk,” the passage Séaghdha mentions continues on,

But never close your mind…
I leave, half-ready to believe.

As we look to election day tomorrow, many of us are “half-ready to believe” that our current nightmare will soon end and that we can begin restoring the soul of America. Even if Biden wins, of course, we will face daunting challenges. But because hope and history have occasionally rhymed in the past, they may do so again.

Further thought: In Biden’s ad, the second stanza, which spells out some of the specific wrongs mentioned in the first stanza, gets dropped. The meaning isn’t changed and it doesn’t change Biden’s point, but it does make the poem harder-hitting. The ad, by contrast, prefers to be more gauzy.

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Lost Human Voices Speak through Us

Kramskoi, Inconsolable Grief

Spiritual Sunday – All Saints Day

For a long time I have confused All Saints’ Day (Nov.1), All Souls’ Day (Nov. 2), and the Day of the Dead (Nov. 1-2). As I understand it, the first honors souls in heaven, the second souls in purgatory, and the third family members who have passed without reference to where they are now. It seems simplest, however, to think about it as a day to remember our lost loved ones.

That’s what this lovely May Sarton poem does. She begins by looking at those times of loss when we hear “the cold bleak voices of the early morning” and “when all the birds are dumb in dark November.” This “false night” is not the entire story, however.

That’s because, even at a time when “the last leaves are falling,” we hear words of reassurance:

Dear child, what has been once so interwoven
Cannot be raveled, nor the gift ungiven.

Continuing with the weaving metaphor, the poet declares that a deeper richness emerges:

Now the dead move through all of us still glowing,
Mother and child, lover and lover mated,
Are wound and bound together and enflowing.
What has been plaited cannot be unplaited—
Only the strands grow richer with each loss
And memory makes kings and queens of us.

The final stanza contains an image from what may be the greatest All Saints’ Day poem, John Vaughan’s “They Are All Gone into the World of Light.” (I’ve written about it in conjunction with Jesus’s ascension but it’s more appropriate on this day.) Choosing “haven” over the more loaded “heaven,” Sarton speaks of “the birds [that] have flown to some real haven.” Vaughan, meanwhile, writes,

He that hath found some fledg’d bird’s nest, may know
At first sight, if the bird be flown;
But what fair well or grove he sings in now,
That is to him unknown.

In Sarton’s vision, light and darkness spins ceaselessly, just as remembering and forgetting do. We who are left behind, however, find “shelter in the warmth within,” that warmth coming from how the “lost human voices” are speaking through us and blending “our complex love.”  Feeling “new-cherished, new-forgiven,” we see our “mourning without end” become a morning without end. Our lost loved ones have brought heaven to us.

All Souls

Did someone say that there would be an end,
An end, Oh, an end, to love and mourning?
Such voices speak when sleep and waking blend,
The cold bleak voices of the early morning
When all the birds are dumb in dark November—
Remember and forget, forget, remember.

After the false night, warm true voices, wake!
Voice of the dead that touches the cold living,
Through the pale sunlight once more gravely speak.
Tell me again, while the last leaves are falling:
“Dear child, what has been once so interwoven
Cannot be raveled, nor the gift ungiven.”

Now the dead move through all of us still glowing,
Mother and child, lover and lover mated,
Are wound and bound together and enflowing.
What has been plaited cannot be unplaited—
Only the strands grow richer with each loss
And memory makes kings and queens of us.

Dark into light, light into darkness, spin.
When all the birds have flown to some real haven,
We who find shelter in the warmth within,
Listen, and feel new-cherished, new-forgiven,
As the lost human voices speak through us and blend
Our complex love, our mourning without end.
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For Halloween, Read Headley’s Beowulf

Maria Dahvana Headley

Friday – Halloween Edition

I’ve just finished Maria Dahvana Headley’s new translation of Beowulf, sent to me by reader and occasional contributor Donna Raskin, and draw upon it for a Halloween post. If this obscure Anglo-Saxon epic continues to captivate the modern imagination, I think it’s because it speaks to our continuing problem with violence. Few works in world literature surpass Beowulf’s depictions of monstrous rage.

Given that Halloween is an occasion where children use their imaginations to articulate and defang their inner fears, here’s a reminder that literature does something similar.

I’m not an Anglo-Saxon scholar and so can’t do full justice to Headley’s translation. I’m impressed, however, by how she casts the poem as a barroom tale (“Bro! Tell me we still know how to speak of kings”) and uses contemporary slang to atttract a new generation of readers. Here’s how she captures Beowulf’s initial claim:

Anyone who fucks with the Geats? Bro, they have to fuck with me.
They’re asking for it, and I deal them death.
Now, I want to test my mettle on Grendel, best him,
a match from man into meat. Just us two,
hand to hand. Sweet.

And describes the Danish queen Wealtheow:

                        She went round
a Helming-hostess, treading with purpose, rings shining,
beer-sounding soldiers, old and young, both of her own house
and the sea-slayer’s, goblet held to her breast. Hashtag: blessed.

And depicts Beowulf as he prepares to leap into the Grendel family’s mere:

Meanwhile, Beowulf gave zero shits.
he dressed himself in glittering gear,
his mail-shirt finely forged, links locked
and loaded. He’d meet this murdering mother
under mere, and amend her existence.

And again Beowulf as he battles Grendel’s mother:

The Geat was ready to rumble, pissed now.

When I’ve taught the poem, I’ve often described Beowulf’s interchange with Unferth upon first entering King Hrothgar’s hall as trash talk. Headley goes a step further and comes up with something we could somewhat imagine from two contemporary brawlers:

No shit, though, Unferth, if you were
the bitter-brawling brave you claim to be,
your king wouldn’t have suffered a single night
of Grendel’s rampage, no bitten bones,
no hall-horror, no chaos in his kingdom.
Grendel was aware he had nothing to fear here.
Your sword’s soft, son.

While I appreciate what Headley has done, I take issue with some of her decisions. Although most translations note where gaps exist in the original manuscript (including my favorites, Seamus Heaney’s and Burton Raffel’s), Headley glosses them over for the sake of narrative continuity. This robs the work of some suggestive power.

For instance, there’s a jump between the last veteran having retreated into his funeral barrow and the dragon discovering it. By ignoring the gap, Headley emphasizes that the two are definitely different characters.

The gap, however, gets us to look for thematic continuity—why would one incident follow the other?—and one can conclude that the poet is actually getting at what it means for a human to become a dragon. The last veteran, in other words, has experienced a spiritual rather than a literal death.

In this regard, he resembles any number of kings in the epic: the bad king Heremod (who jealously hoards his treasure from his men at the end of his life), Danish king Hrothgar (who wants to give up after losing his best friend to Grendel’s mother), Geat king Hrethel (who retreats into his bed and never recovers after losing a son), and even Beowulf (who towards the end looks back over his life and sees only one senseless death after another). Beowulf’s last battle, in other words, can be seen as an old man struggling with his own depressive tendencies.

In any event, Headley’s translation will make the work fresh to certain readers, which is all to the good.  In the spirit of the holiday–or hallowed day–here’s an appropriately horrific passage. In it, Beowulf informs us what will happen if Grendel wins:

When we see who wins,
we’ll know who’s got God’s favor.
If it’s Grendel—I’ll be a mere chapter
in his gory story. He’ll feast on Geats,
ripping my men limb from limb,
and I won’t be there to protect them.
I’ll be dead, too, cheekbones chewed
and face forgotten, my body dragged
to his lair, where he’ll fare alone on my
severed head, make a banquet of my flesh,
he and I, alone again, naturally…
Horrors happen, I’m grown, I know it.
Bro, Fate can fuck you up.

Happy Halloween!

Previous Halloween Posts
Check out the Bard for Halloween
The Ancient Mariner as a Halloween Poem
Pinocchio, A Horror Story
Putin as Murakami’s Boris the Manskinner
Hurricane Sandy: Hell Is Empty and All the Devils Are Here

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Do Not Let Your Anger Drown You

Gustave Doré, The Wrathful

Thursday

I once had a talk with John Bohannon, a former state senator from southern Maryland, as he grappled with Fox News’ impact on voters. “People wake up, turn on their televisions, and by the time they leave home, they’re mad as hell,” he told me.  That anger helps explain Donald Trump’s bedrock loyalty with a certain segment of voters: they’re grateful that he hates the same people they hate, and everything else, including an out-of-control pandemic and a cratering economy, are irrelevant.

Dante understands the emotions well.

In Inferno’s Fifth Circle, Dante the pilgrim encounters those are thrashing around in anger. Of these, there are “the wrathful” who outwardly vent their anger on others and “the sullen” who keep it within, where it boils ceaselessly.

We see the energies at work even before we meet the people:

And crossing over to the chasm's edge
we came to a spring that boiled and overflowed
through a great crevice worn into the ledge.

By that foul water, black from its very source,
we found a nightmare path among the rocks
and followed the dark stream along its course.

Beyond its rocky race and wild descent
the river floods and forms a marsh called Styx,
a dreary swampland, vaporous and malignant.
Dante first meets those who vent their anger on others:

And I, intent on all our passage touched,
made out a swarm of spirits in that bog
savage with anger, naked, slime-besmutched.

They thumped at one another in that slime
with hands and feet, and they butted, and they bit
as if each would tear the other limb from limb. 

The sullen are no less violent, only their violence is internal. Virgil, the voice of reason, explains to Dante that they are fixed in the river’s slime, their inner turmoil making its way to the surface through air bubbles caused by their chanting:

And my kind Sage: "My son, behold the souls
of those who lived in wrath. And do you see
the broken surfaces of those waterholes

on every hand, boiling as if in pain?
There are souls beneath that water. Fixed in slime
they speak their piece, end it, and start again:

‘Sullen were we in the air made sweet by the Sun;
in the glory of his shining our hearts poured
a bitter smoke. Sullen were we begun;

sullen we lie forever in this ditch.”
This litany they gargle in their throats
as if they sang, but lacked the words and pitch."

The distinction between the wrathful and the sullen is similar to that between hot anger and cold anger that one encounters in Beowulf. The Grendels are the monstrous image of the first—in their pain, they lash out against others—while the Dragon represents the second, retreating into his cave and scaling over. Each can tilt over into the other, however: Grendel’s Mother retreats into her underwater lair while the Dragon erupts in fiery fury when disturbed.

Sen. Bohannon felt the effects of such anger in 2014, losing to rightwing extremist Deb Rey (by 76 votes!) despite his long and conscientious work on behalf of his district. Although she herself proved so inept that she did nothing for the area and lasted only a term, followers could feast on the daily dish of resentment that she fed them. She even warned that St. Mary’s College would start confiscating the guns of people who drove along the state road that runs through campus on their way to a firing range.

Those who inhabit Dante’s Inferno are those whose sin so consumes them that they are blind to God’s light. In other words, they create their own hells.

How many of Trump’s supporters are submerged in that black and boiling water? For that matter, any Trump opponents in danger of becoming absorbed in their own fury must regain perspective. While there is much to be angry about, we need Virgil’s Reason and Beatrice’s Love to keep us from being consumed by it.

Joe Biden wants us to remember “the air made sweet by the sun.” “Lock ’em all up” Trump only feels alive when he butts and bites.

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Protest, Don’t Sin by Silence

Francken the Younger, Lazarus and the Rich Miser

Wednesday

Yesterday I mentioned a line from a poem that inspired Rachel Carson’s Silent Spring. At this late stage of the election season, I don’t need to speak to all the ways that Ella Wheeler Wilcox’s “Protest” speaks to our present moment. Written in 1914 to support the labor and suffragette movements (including the end of child labor), it applies equally well to environmentalism and democracy renewal.

If you don’t vote against “injustice, ignorance, and lust,” you are sinning by silence. We are a land of freedom only if we truly live up to that ideal.

Protest

To sin by silence, when we should protest,
Makes cowards out of men. The human race
Has climbed on protest. Had no voice been raised
Against injustice, ignorance, and lust,
The inquisition yet would serve the law,
And guillotines decide our least disputes.
The few who dare, must speak and speak again
To right the wrongs of many. Speech, thank God,
No vested power in this great day and land
Can gag or throttle. Press and voice may cry
Loud disapproval of existing ills;
May criticize oppression and condemn
The lawlessness of wealth-protecting laws
That let the children and childbearers toil
To purchase ease for idle millionaires.

Therefore I do protest against the boast
Of independence in this mighty land.

Call no chain strong, which holds one rusted link.
Call no land free, that holds one fettered slave.
Until the manacled slim wrists of babes
Are loosed to toss in childish sport and glee,
Until the mother bears no burden, save
The precious one beneath her heart, until
God’s soil is rescued from the clutch of greed
And given back to labor, let no man
Call this the land of freedom.

The few who dare must speak and speak again to right the wrongs of many? Amen!

Further note on the poet: Even if you haven’t heard of Wheelcox (I hadn’t), you may recognize the first line of her poem “Solitude.” Here’s the first stanza:

Laugh, and the world laughs with you;
Weep, and you weep alone;
For the sad old earth must borrow its mirth,
But has trouble enough of its own.
Sing, and the hills will answer;
Sigh, it is lost on the air;
The echoes bound to a joyful sound,
But shrink from voicing care.
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Despite Trump, the Rivers Kept Speaking

Thomas Cole, The Oxbow

Tuesday

Somehow I missed Jane Hirshfield’s “The Fifth Day,” composed on the fifth day of the Trump presidency and then read three months later to the thousands assembled at the March for Science Day. According to Irish Times, one of several publications to share the poem, Hirshfield was responding to the moment

when information on climate change was removed from the White House website and scientists at the Environmental Protection Agency, National Par Service, department of agriculture and other federal agencies were ordered to release no further research information without permission. Scientists at Badlands National Park, in South Dakota, began unofficially tweeting factual information that day, and scientists at many governmental agencies and universities began copying research files on to back-up servers.

Since then, Trump’s war on science has only intensified, slashing clear air and clean water regulations and responding to Covid with quack science and magical thinking. He’s even calling Dr. Anthony Fauci, his leading epidemiologist, an idiot.

The fifth day also refers to the luminescent moment in Genesis when God creates sea creatures and birds:

And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day.

Echoing the Biblical language, Hirshfield casts Trump as the opposite of God, which is to say, an uncreator. (“Light dies before thy uncreating word,” Pope writes of the goddess Dullness in The Dunciad.) Despite the president’s efforts, however, the facts on the ground—which some political wag once observed have a liberal bias—refuse to remain silent. The American people have been refusing as well:

Bus drivers, shelf stockers,
code writers, machinists, accountants,
lab techs, cellists kept speaking.

Here’s the poem:

On the Fifth Day

On the fifth day
the scientists who studied the rivers
were forbidden to speak
or to study the rivers.

The scientists who studied the air
were told not to speak of the air,
and the ones who worked for the farmers
were silenced,
and the ones who worked for the bees.

Someone, from deep in the Badlands,
began posting facts.

The facts were told not to speak
and were taken away.
The facts, surprised to be taken, were silent.

Now it was only the rivers
that spoke of the rivers,
and only the wind that spoke of its bees,

while the unpausing factual buds of the fruit trees
continued to move toward their fruit.

The silence spoke loudly of silence,
and the rivers kept speaking
of rivers, of boulders and air.

Bound to gravity, earless and tongueless,
the untested rivers kept speaking.

Bus drivers, shelf stockers,
code writers, machinists, accountants,
lab techs, cellists kept speaking.

They spoke, the fifth day,
of silence.

Maria Popova of Brain Pickings, who alerted me to the poem, connects it to Rachel Carson’s Silent Spring (1962), which launched the environmental movement by exposing DDT’s toxic effects. Apparently Carson herself was emboldened by a line from a 1914 line by suffragette Ella Wheeler Wilcox: “To sin by silence, when we should protest, makes cowards out of men.” Popova eloquently observes,

Poetry, indeed, has always been one of humanity’s sharpest tools for puncturing the shrink-wrap of silence and oppression, and although it may appear to be galaxies apart from science, these two channels of truth have something essential in common: nature, the raw material for both. To impoverish the world of the birds and the bees is to impoverish it of the bards and the biologists.

Nature, with its fragile yet resilient magnificence, models for us what aliveness means and reminds us that we are mortal. Poetry wrests from it images and metaphors that chisel from the bedrock of our humanity a measure of graspable truth, teaching us how to live and how to die. Science mines nature for truth of a different order — it is our mightiest means of communing with reality, probing its mysteries, and gleaning from them some sense of belonging, of locating ourselves in the universe, understanding our place in it, and liberating ourselves from delusion.

Americans have a few days left to deliver a direct verdict on the president. Pope lets us know what will happen if he is returned to office:

Thy hand, great Anarch! lets the curtain fall;
And Universal Darkness buries All.
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Ostriker: Still Carried Away by America

Norman Rockwell, Pledge of Allegiance

Monday

Here’s an Alicia Ostriker poem that speaks very much to our current times, even though it was written in 2013. We don’t need Donald Trump to reveal our divisions, however. We’ve always had a dark side and a light side.

In Ostriker’s version, the two are characterized by the difference between “The Star Spangled Banner” and “America the Beautiful.” The first, which started off as a martial drinking song, celebrates how the flag keeps flying despite “bombs bursting in air.” The other is a hymn to the country’s natural beauty. One has its fists up, the other its arms outstretched.

According to Wikipedia, the ghazal—a Middle Eastern form—is comprised of five to fifteen independent couplets that are somehow linked, in this case by the repetition of the word “America.” I find my own heart thrilling as I hear my country named in what functions as a one-word refrain. “School Days,” meanwhile, takes me back to a song I learned in first grade (in 1957), when we were “still hopeful.”

Ghazal: America the Beautiful

Do you remember our earnestness our sincerity
in first grade when we learned to sing America

The Beautiful along with the Star-Spangled Banner
and say the Pledge of Allegiance to America

We put our hands over our first grade hearts
we felt proud to be citizens of America

I said One Nation Invisible until corrected
maybe I was right about America

School days school days dear old Golden Rule Days
when we learned how to behave in America

What to wear, how to smoke, how to despise our parents
who didn’t understand us or America

Only later learning the Banner and the Beautiful
live on opposite sides of the street in America

Only later discovering the Nation is divisible
by money by power by color by gender by sex America

We comprehend it now this land is two lands
one triumphant bully one still hopeful America

Imagining amber waves of grain blowing in the wind
purple mountains and no homeless in America

Sometimes I still put my hand tenderly on my heart
somehow or other still carried away by America

I still feel carried away when I say the “Pledge of Allegiance” and imagine an indivisible America.  Such civic rituals have never been so important.

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Parental Despair over Trump’s Orphans

Menageot, Astyanax Torn from His Mother’s Arms

Spiritual Sunday

I don’t throw around the word “evil” lightly, but the Trump administration deliberately and systematically tearing children away from their asylum-seeking parents was evil. Although some of the children were still breastfeeding, Trump and his minions didn’t care enough to ensure the families could be reunited, which means that he may have created as many as 545 permanent orphans. The heart-rending sadness of it all brings to mind the captain in Moby Dick who has lost his son, and the scene itself alludes to the Israelite mothers who lost their children to King Herod’s genocidal policies.

Washington Post’s Eugene Robinson lays out the horror:

[P]erhaps nothing more starkly illustrates the moral dimension of that decision [to be “tough” on immigrants] than the Trump administration’s policy of kidnapping children at the southern U.S. border, ripping them away from their families — and doing so for no reason other than to demonstrate Trump’s warped vision of American strength.

We learned this week that some of those separations will probably be permanent. As NBC News first reported, 545 boys and girls taken as many as three years ago — the children of would-be immigrants and asylum seekers, mostly from Central America — have not been reunited with their parents and may never see their families again.

These are not among the nearly 3,000 families separated at the border in 2018, when children were kept in cages like animals or shipped away to facilities across the country, hundreds or thousands of miles from the border. We now know, thanks to the American Civil Liberties Union and other pro bono lawyers, that an additional 1500 children were torn away from their families beginning in 2017, when the Trump administration conducted a trial run of the separation policy.

In the Bible, administrative brutality comes from a king who fears a new “king of the Jews,” predicted by the wise men. When they don’t reveal identity of the child, he engages in wholesale slaughter. The Rachel in this passage is a stand-in for Jewish mothers:

Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

Then was fulfilled that which was spoken by Jeremiah the prophet, saying, “In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.”

It’s worth noting that Joseph and Mary save Jesus only by becoming refugees themselves. Fortunately for them, Egypt does not have Trumpian border policies.

In Moby Dick, the captain of the Rachel has lost his 12-year-old son in a whaling incident and asks Captain Ahab that the Pequod “unite with his own [ship] in the search; by sailing over the sea some four or five miles apart, on parallel lines, and so sweeping a double horizon, as it were.” The ship the commands is the Rachel.

“We must save that boy,” exclaims third mate Stubb upon hearing the story. Ahab, however, exhibit a Trumpian “iciness” as he turns down the captain’s request:

Captain Gardiner, I will not do it. Even now I lose time. Good-bye, good-bye. God bless ye, man, and may I forgive myself, but I must go. Mr. Starbuck, look at the binnacle watch, and in three minutes from this present instant warn off all strangers: then brace forward again, and let the ship sail as before.”

As the ships go their own ways, the sailors aboard the Pequod watch the Rachel

yaw hither and thither at every dark spot, however small, on the sea. This way and that her yards were swung round; starboard and larboard, she continued to tack; now she beat against a head sea; and again it pushed her before it; while all the while, her masts and yards were thickly clustered with men, as three tall cherry trees, when the boys are cherrying among the boughs.

But by her still halting course and winding, woeful way, you plainly saw that this ship that so wept with spray, still remained without comfort. She was Rachel, weeping for her children, because they were not.

It so happens that one man benefits from the Rachel’s search. Ishmael, kept afloat by Queequeeg’s coffin, becomes the one rescued orphan:

Buoyed up by that coffin, for almost one whole day and night, I floated on a soft and dirgelike main. The unharming sharks, they glided by as if with padlocks on their mouths; the savage sea-hawks sailed with sheathed beaks. On the second day, a sail drew near, nearer, and picked me up at last. It was the devious-cruising Rachel, that in her retracing search after her missing children, only found another orphan.

With no help from the Trump administration, the ACLU and other organizations have been tirelessly working to reunite these Trump-created orphans with their families, although the pandemic has interrupted their efforts. At times, the search seems as hopeless as the Rachel’s. We will never be able to undo all the damage that has been done.

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Scott Atlas, a Fieldingesque Quack

James Gillray, Dr. Elisha Perkins using a quack metallic tractor

Friday

Given our many advances in medicine since the 18th century, I never would have thought that Henry Fielding’s delicious jabs at doctors in Tom Jones would be relevant again. And yet, here we are, with Donald Trump playing doctor in the face of a raging pandemic while denigrating leading epidemiologists and the Center for Disease Control.

Add in his choice of neuroradiologist Scott Atlas as chief medical consultant—a man who wants the disease to go unchecked in the uncertain hope that Americans will develop herd immunity (those who don’t die, that is)—and Fielding’s satiric pen appears all too necessary.

Actually, there’s one scenario where Fielding might praise Atlas for advocating non-action. That’s only because Fielding was justifiably suspicious of the medicines of his time, however. When they were the equivalent of Trump’s bleach cure, then the maxim that concludes the following passage would indeed be the better course:

There is nothing more unjust than the vulgar opinion, by which physicians are misrepresented, as friends to death. On the contrary, I believe, if the number of those who recover by physic could be opposed to that of the martyrs to it, the former would rather exceed the latter. Nay, some are so cautious on this head, that, to avoid a possibility of killing the patient, they abstain from all methods of curing, and prescribe nothing but what can neither do good nor harm. I have heard some of these, with great gravity, deliver it as a maxim, “That Nature should be left to do her own work, while the physician stands by as it were to clap her on the back, and encourage her when she doth well.”

Atlas, however, is more like the doctor who, upon attending an injured Tom, who lets his personal interests guide his medical practice. In this case, he dances to the tune of Tom’s landlady:

“All I can say at present is, that it is well I was called as I was, and perhaps it would have been better if I had been called sooner. I will see him again early in the morning; and in the meantime let him be kept extremely quiet, and drink liberally of water-gruel.”—“Won’t you allow him sack-whey?” said the landlady.—“Ay, ay, sack-whey,” cries the doctor, “if you will, provided it be very small.”—“And a little chicken broth too?” added she.—“Yes, yes, chicken broth,” said the doctor, “is very good.”—“Mayn’t I make him some jellies too?” said the landlady.—“Ay, ay,” answered the doctor, “jellies are very good for wounds, for they promote cohesion.” And indeed it was lucky she had not named soup or high sauces, for the doctor would have complied, rather than have lost the custom of the house.

The doctor reminds me of those experts who have gone into contortions to accommodate Trump (Coronavirus Response Coordinator Deborah Birx and CDC Director Robert Redfield, for instance) rather than tell him and us the pure, unvarnished truth. Of course, when Nancy Messonnier, director of the National Center for Immunization and Respiratory Diseases, told America the facts last February, she was promptly sidelined.

Birx and Redfield, however, are souls of integrity compared to Scott Atlas. Other Fielding doctors that he resembles are those who, “at a loss how to apply that portion of time which it is usual and decent to remain for their fee,” engage in pointless medical disputation.

These doctors are attending to the villainous Captain Blifil, who has unexpectedly died. What follows is a blistering attack on the medical profession:

These two doctors, whom, to avoid any malicious applications, we shall distinguish by the names of Dr Y. and Dr Z., having felt his pulse; to wit, Dr Y. his right arm, and Dr Z. his left; both agreed that he was absolutely dead; but as to the distemper, or cause of his death, they differed; Dr Y. holding that he died of an apoplexy, and Dr Z. of an epilepsy.

Hence arose a dispute between the learned men, in which each delivered the reasons of their several opinions. These were of such equal force, that they served both to confirm either doctor in his own sentiments, and made not the least impression on his adversary.

To say the truth, every physician almost hath his favorite disease, to which he ascribes all the victories obtained over human nature. The gout, the rheumatism, the stone, the gravel, and the consumption, have all their several patrons in the faculty; and none more than the nervous fever, or the fever on the spirits. And here we may account for those disagreements in opinion, concerning the cause of a patient’s death, which sometimes occur, between the most learned of the college; and which have greatly surprised that part of the world who have been ignorant of the fact we have above asserted…

Unable to do anything for the captain, they seize instead upon his widow, where they prove equally useless:

This lady was now recovered of her fit, and, to use the common phrase, as well as could be expected for one in her condition. The doctors, therefore, all previous ceremonies being complied with, as this was a new patient, attended, according to desire, and laid hold on each of her hands, as they had before done on those of the corpse.

The case of the lady was in the other extreme from that of her husband: for as he was past all the assistance of physic, so in reality she required none.

So much for most 18th century doctors. Fielding gives us one, however, who provides advice that the United States should have followed:

[S]urely the gentlemen of the Aesculapian art are in the right in advising, that the moment the disease has entered at one door, the physician should be introduced at the other: what else is meant by that old adage, Venienti occurrite morbo? “Oppose a distemper at its first approach.” Thus the doctor and the disease meet in fair and equal conflict; whereas, by giving time to the latter, we often suffer him to fortify and entrench himself, like a French army; so that the learned gentleman finds it very difficult, and sometimes impossible, to come at the enemy. Nay, sometimes by gaining time the disease applies to the French military politics, and corrupts nature over to his side, and then all the powers of physic must arrive too late. Agreeable to these observations was, I remember, the complaint of the great Doctor Misaubin, who used very pathetically to lament the late applications which were made to his skill, saying, “Bygar, me believe my pation take me for de undertaker, for dey never send for me till de physicion have kill dem.”

If we had opposed Covid-19 early instead of allowing it to fortify and entrench itself, millions of sick and dead Americans would have escaped infection. While our doctors may not be mistaken for undertakers, far too many of them have been forced into the role of relatives and priests as patients die in isolation.

Scott Atlas would be the kind of physician Doctor Misaubin has in mind.

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