Finding a Relative in Gaskell’s Novels

Millais, Father and Daughter

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Monday

I have fallen in love with the fiction of Victorian novelist Elizabeth Gaskell, whose North and South and Wives and Daughters I recently read for the first time (actually listened to). Since I’ve gone through all of Austen and the Bronte sisters countless times, it’s wonderfully fresh and delightful to be making a new friend. Gaskell addresses challenging social situations that intrigue me and then peoples them with memorable three-dimensional characters. Her heroines especially are marvelous.

There may be another reason for my attraction. Gaskell started publishing her novels shortly before my great-grandmother Eliza Scott was born. Eliza was a great lover of novels, as we know from a memoir she wrote in which she lists a number of her favorites. By imagining Eliza as the heroine in Gaskell’s family dramas, I get insight into how she used novels to narrativize her own life and confront her difficulties.

Not that Eliza mentions Gaskell in her memoir. Given how voracious a reader she was, however, she must have encountered some of her works. Eliza was born in 1857 in Barton while Gaskell’s first novel (Mary Barton) appeared in 1848 and was followed by North and South (1854-55) and Wives and Daughters, (1864-66).

The novels that Eliza mentions in her memoir are

–George Eliot’s Mill on the Floss
–Susan Warren’s Wide, Wide World (1850)
–Charlotte Yonge’s The Daisy Chain and Heir of Redcliffe
–Unspecified novels by Charles Dickens and George Macdonald
–There’s also (I’m pretty sure) an indirect reference to Jane Eyre.

I’m fascinated by my great-grandmother’s account of how novels gave her comfort at a time of crisis. Here’s how she and her mother used Warren’s novel when her mother was dying:

On my 10th birthday, Mother gave me the Wide, Wide World and as a new baby arrived a few days later, she and I read it together while she was confined to her room. We both thought Ellen cried too much, but I thought she was very wonderful. Mother did not get well and during the summer went to the seashore for a while, Nellie [Eliza’s older sister] coming home from boarding school to help care for the little ones.

The two Gaskell novels I’ve read so far both feature young women who lose their mothers. In them we see the daughter taking care of her father, which was Eliza’s situation as well. In other words, I imagine the heroines as my great-grandmother while also imagining my Eliza processing her life through reading them. For instance, I can see her identifying with the following passage about the death of Margaret Hale’s mother in North and South:

Convulsions came on; and when they ceased, Mrs. Hale was unconscious. Her husband might lie by her shaking the bed with his sobs; her son’s strong arms might lift her tenderly up into a comfortable position; her daughter’s hands might bathe her face; but she knew them not. She would never recognise them again, till they met in Heaven.

Before the morning came all was over.

Then Margaret rose from her trembling and despondency, and became as a strong angel of comfort to her father and brother. …

Margaret sat with her father in the room of the dead. If he had cried, she would have been thankful. But he sate by the bed quite quietly; only, from time to time, he uncovered the face, and stroked it gently, making a kind of soft inarticulate noise, like that of some mother-animal caressing her young. He took no notice of Margaret’s presence. Once or twice she came up to kiss him; and he submitted to it, giving her a little push away when she had done, as if her affection disturbed him from his absorption in the dead. … Margaret’s heart ached within her. She could not think of her own loss in thinking of her father’s case. The night was wearing away, and the day was at hand, when, without a word of preparation, Margaret’s voice broke upon the stillness of the room, with a clearness of sound that startled even herself: “Let not your heart be troubled,” it said; and she went steadily on through all that chapter of unspeakable consolation.

It’s not only the deathbed scenes that Eliza would have been able to relate to. I’ve written in the past about how I’m fairly sure that she drew strength from Jane Eyre when she went against her father’s wishes and left him to become a governess. Here’s the passage from her memoir where she, like Jane, talks about feeling restless:

Father made strenuous objections at first, but I was glad to have the prospect of a change and of earning a little money. I was not needed at home and was restless at having nothing to do.

Gaskell too talks about the inner struggle to remain a dutiful daughter while feeling that one is stagnating at home. Although the following passage occurs after Margaret has lost both her parents, nevertheless she is still the constraint of living with relatives:

When they returned to town, Margaret fulfilled one of her sea-side resolves, and took her life into her own hands. Before they went to Cromer, she had been as docile to her aunt’s laws as if she were still the scared little stranger who cried herself to sleep that first night in the Harley Street nursery. But she had learnt, in those solemn hours of thought, that she herself must one day answer for her own life, and what she had done with it; and she tried to settle that most difficult problem for woman, how much was to be utterly merged in obedience to authority, and how much might be set apart for freedom in working. 

As I say, I don’t know for certain that Eliza Scott read Gaskell’s novels. Still, the novels become significantly more poignant while Eliza becomes more fleshed out when I imagine her as Margaret Hale or (in Wives and Daughters) as Molly Gibson.  

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All Our Seeing Rinsed and Cleansed

Pietro Perugino, The Transfiguration of Christ

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Spiritual Sunday

This being Transfiguration Sunday, I share a magnificent poem by the Scottish poet Edwin Muir about the moment. Today’s lectionary readings include not only the transfiguration of Christ but also of Moses, who experienced his own direct encounter with God on Mount Sinai.

Before turning to the poem, here are the two stories, with the first one probably playing a role in the framing of the second. Moses first:

Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain.

And now Jesus:

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone.

Muir puts himself in the mind of one of the disciples, using poetry to come as close as he can to the epiphany they experience. As he has the speaker say,

So from the ground we felt that virtue branch 
Through all our veins till we were whole, our wrists 
As fresh and pure as water from a well, 
Our hands made new to handle holy things, 
The source of all our seeing rinsed and cleansed 
Till earth and light and water entering there 
Gave back to us the clear unfallen world. 

Muir makes a distinction between vision, by which he may mean fantasy or wish fulfillment, and actuality. “Was it a vision,” he asks. Or

did we see that day the unseeable 
One glory of the everlasting world 
Perpetually at work, though never seen… 

Whatever it was, it has changed the way he sees this world. Suddenly, as though a veil has been dropped, he sees what he calls “the stone clean at the heart” of the world. For instance, he penetrates the soot that covers shepherds’ hovels:

The shepherds’ hovels shone, for underneath 
The soot we saw the stone clean at the heart 
As on the starting-day.

Likewise, he looks at refuse heaps and sees no longer garbage but instead “that fine dust that made the world.” 

That’s because, as Jesus taught us, “to the pure all things are pure,” and this observation extends to “the lurkers under doorways, murderers, with rags tied round their feet for silence”; “those who hide within the labyrinth of their own loneliness and greatness”; “those entangled in their own devices”; and “the silent and the garrulous liars.” By the end of the poem, this vision has extended even to Judas, who he imagines as a child, the great betrayal “quite undone and never more be done.” “All,” the speaker says, “stepped out of their dungeons and were free.”

The thought reminds me of a passage from Wordworth’s Tintern Abbey:

While with an eye made quiet by the power
Of harmony, and the deep power of joy,
We see into the life of things.

Muir’s poem mentions Peter’s urge to capture the moment with something permanent. “If it had lasted but another moment,” the speaker opines, “it might have held forever.” But that’s not how God enters the world. One can’t pin down the transfiguration because then it would be something that could be contained.

Instead, Muir turns to images of spring to convey God’s kingdom come to earth. The tormented wood of the cross

will cure its hurt and grow into a tree 
In a green springing corner of young Eden…

The disciples got an inkling of this on that high mountain. And although they lost sight of that vision during the crucifixion, they rediscovered it with the resurrection and Pentecost. The source of all their seeing was rinsed and cleansed.

The Transfiguration
By Edwin Muir

So from the ground we felt that virtue branch 
Through all our veins till we were whole, our wrists 
As fresh and pure as water from a well, 
Our hands made new to handle holy things, 
The source of all our seeing rinsed and cleansed 
Till earth and light and water entering there 
Gave back to us the clear unfallen world. 
We would have thrown our clothes away for lightness, 
But that even they, though sour and travel stained, 
Seemed, like our flesh, made of immortal substance, 
And the soiled flax and wool lay light upon us 
Like friendly wonders, flower and flock entwined 
As in a morning field. Was it a vision? 
Or did we see that day the unseeable 
One glory of the everlasting world 
Perpetually at work, though never seen 
Since Eden locked the gate that’s everywhere 
And nowhere? Was the change in us alone, 
And the enormous earth still left forlorn, 
An exile or a prisoner? Yet the world 
We saw that day made this unreal, for all 
Was in its place. The painted animals 
Assembled there in gentle congregations, 
Or sought apart their leafy oratories, 
Or walked in peace, the wild and tame together, 
As if, also for them, the day had come. 
The shepherds’ hovels shone, for underneath 
The soot we saw the stone clean at the heart 
As on the starting-day. The refuse heaps 
Were grained with that fine dust that made the world; 
For he had said, ‘To the pure all things are pure.’ 
And when we went into the town, he with us, 
The lurkers under doorways, murderers, 
With rags tied round their feet for silence, came 
Out of themselves to us and were with us, 
And those who hide within the labyrinth 
Of their own loneliness and greatness came, 
And those entangled in their own devices, 
The silent and the garrulous liars, all 
Stepped out of their dungeons and were free. 
Reality or vision, this we have seen. 
If it had lasted but another moment 
It might have held forever! But the world 
Rolled back into its place, and we are here, 
And all that radiant kingdom lies forlorn, 
As if it had never stirred; no human voice 
Is heard among its meadows, but it speaks 
To itself alone, alone it flowers and shines 
And blossoms for itself while time runs on.

But he will come again, it’s said, though not 
Unwanted and unsummoned; for all things, 
Beasts of the field, and woods, and rocks, and seas, 
And all mankind from end to end of the earth 
Will call him with one voice. In our own time, 
Some say, or at a time when time is ripe. 
Then he will come, Christ the uncrucified, 
Christ the discrucified, his death undone, 
His agony unmade, his cross dismantled— 
Glad to be so—and the tormented wood 
Will cure its hurt and grow into a tree 
In a green springing corner of young Eden, 
And Judas damned take his long journey backward 
From darkness into light and be a child 
Beside his mother’s knee, and the betrayal 
Be quite undone and never more be done.

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Old Love in Shapes That Renew Forever

Renoir, Dance in the Country

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Friday

Julia’s birthday is today—we both turn 72 this year—so here’s a love lyric by the Bengali poet Rabindranath Tagore. Julia and I will be celebrating our 50th wedding anniversary in June, and I never cease to be amazed at how my tenderness towards her continues to swell.

I especially like Tagore’s vision of love as a primal force that takes shapes that “renew and renew forever.” And how he sees this love our ours merging with “the memories of all loves,” as well as with “the songs of every poet past and forever.”

That’s what poetry does for us: it moves us past our individual selves and connects us, not only with humanity generally, but with the spiritual energies that flow through the universe. However small we may feel at times, we are all of us, in such relationships, participating in something immense.

Unending Love
By Rabindranath Tagore

I seem to have loved you in numberless forms, numberless times…
In life after life, in age after age, forever.
My spellbound heart has made and remade the necklace of songs,
That you take as a gift, wear round your neck in your many forms,
In life after life, in age after age, forever.

Whenever I hear old chronicles of love, its age-old pain,
Its ancient tale of being apart or together.
As I stare on and on into the past, in the end you emerge,
Clad in the light of a polestar piercing the darkness of time:
You become an image of what is remembered forever.

You and I have floated here on the stream that brings from the fount.
At the heart of time, love of one for another.
We have played alongside millions of lovers, shared in the same
Shy sweetness of meeting, the same distressful tears of farewell-
Old love but in shapes that renew and renew forever.

Today it is heaped at your feet, it has found its end in you
The love of all man’s days both past and forever:
Universal joy, universal sorrow, universal life.
The memories of all loves merging with this one love of ours –
And the songs of every poet past and forever.

Happy birthday, Julia Ruth Miksch Bates.

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Nikki Haley, Straight Out of 1984

Nikki Halley announces she’s running for president

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Thursday

“Kim” on Spoutify has just reminded me of a passage from 1984 that describes all too well many of today’s GOP apparatchiks, one of whom has just announced she will be running for president. In the words of Atlantic columnist and former Republican Tom Nichols, the video announcing the candidacy of South Carolina governor Nikki Haley

was as vapid and weightless a product as any in recent political memory. Of course, it checked all the right boxes: Family, devotion to public service, all the usual generic gloss, and all of it presented as if the past seven years had never happened.

Quoting fellow NeverTrumper and former GOP consultant Stuart Stevens, Nichols notes that, just days after the January 6 insurrection, “Haley was openly embracing her inner MAGA.” And then a few months after that Haley said of Trump that “we need him in the Republican Party” and “I don’t want us to go back to the days before Trump.” “She’ll never snatch the green jacket from the Master’s Open in Sucking Up from Lindsey Graham,” Nichols concludes, “but she’s certainly putting in the effort.”

The reason Nichols singles out Haley for special scorn is because, as a youthful and formerly moderate woman of color, she once seemed to offer the GOP a different path forward. But like so many of these figures—New York Congresswoman Elise Stefanik also comes to mind—she has totally thrown in with Big Brother.

That’s what political cult worship does to one: it hollows out your principles (if you ever had any) and renders you stupid. That’s why comparing Haley to Winston Smith’s next door neighbor Tom Parsons is altogether apt. Both have drunk the Kool-Aid:

Parsons was Winston’s fellow-employee at the Ministry of Truth. He was a fattish but active man of paralyzing stupidity, a mass of imbecile enthusiasms—one of those completely unquestioning, devoted drudges on whom, more even than on the Thought Police, the stability of the Party depended. At thirty-five he had just been unwillingly evicted from the Youth League, and before graduating into the Youth League he had managed to stay on in the Spies for a year beyond the statutory age. At the Ministry he was employed in some subordinate post for which intelligence was not required, but on the other hand he was a leading figure on the Sports Committee and all the other committees engaged in organizing community hikes, spontaneous demonstrations, savings campaigns, and voluntary activities generally. He would inform you with quiet pride, between whiffs of his pipe, that he had put in an appearance at the Community Centre every evening for the past four years.

The stability—or at least continuance—of Trumpism depends on people like Haley. Like Nichols and Stevens, I don’t believe anything less than continued electoral defeats will bring the GOP back to its senses. Or as Nichols puts it, “no person or party should ever get a second chance to betray the Constitution.”

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How Much Can Homer Shape a Life?

Lawrence Alma-Tadema, Listen to Homer

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Wednesday

I have fallen in love with the novels of Elizabeth Gaskell but find my vision of literature directly challenged by a character in North and South. John Thornton is a mill owner who has hired the father of protagonist Margaret Hale as tutor so that he can catch up on the education that he was deprived of as a child. While this is laudable, he doesn’t see reading the classics as essential, regarding such activity more as a decorative flourish that one adds to one’s life only when one can afford it.

It’s the vision of a character in another book I’ve just finished, Kate Quinn’s light but enjoyable The Rose Code. In that World War II-era thriller about the women who worked at Bletchley Park decoding German war signals, Mab is working her way through the classics to help her escape her impoverished working-class background. There’s a great passage describing her reaction to Rebecca:

I wish I was a woman of about thirty-six, dressed in black satin with a string of pearls,” Mab Churt read aloud. “That’s the first sensible thing you’ve said, you silly twit.”

“What are you reading?” her mother asked, flipping through an old magazine.

Rebecca. Daphne du Maurier.” Mab turned a page. She was taking a break from her dog-eared list of “100 Classic Literary Works for the Well-Read Lady”—not that Mab was a lady, or particularly well-read, but she intended to be both. After plowing through number 56, The Return of the Native (ugh, Thomas Hardy), Mab figured she’d earned a dip into something enjoyable like Rebecca. “The heroine’s a drip and the hero’s one of those broody men who bullies you and it’s supposed to be appealing. But I can’t put it down, somehow.” Maybe just the fact that when Mab envisioned herself at thirty-six, she was definitely wearing black satin and pearls. There was also a Labrador lying at her feet, in this dream, and a room lined with books she actually owned, rather than dog-eared copies from the library.

Anyway, back to Gaskell. While mill owner Thorton attended school as a child, he was forced into the work force after his father committed suicide over gambling debts he couldn’t pay. From a shop assistant, Thornton has gradually worked his way up to a position of wealth and prominence. Margaret’s father wants Homer to get some of the credit, but Thornton will have none of it.

Here’s their interchange:

“But you have the rudiments of a good education,” remarked Mr. Hale. “The quick zest with which you are now reading Homer, shows me that you do not come to it as an unknown book: you have read it before, and are only recalling your old knowledge.”

“That is true,—I had blundered along it at school; I dare say, I was even considered a pretty fair classic in those days, though my Latin and Greek have slipt away from me since. But I ask you, what preparation were they for such a life as I had to lead? None at all. Utterly none at all. On the point of education, any man who can read and write starts fair with me in the amount of really useful knowledge that I had at that time.”

“Well! I don’t agree with you. But there I am perhaps somewhat of a pedant. Did not the recollection of the heroic simplicity of the Homeric life nerve you up?”

“Not one bit!” exclaimed Mr. Thornton, laughing. “I was too busy to think about any dead people, with the living pressing alongside of me, neck to neck, in the struggle for bread. :

The conversation occurs immediately after Thornton has laid out his philosophy of life and, as he sees it, his reasons for success: self-denial and refusal to indulge in sensual pleasure. As he puts it,

Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

Homer, as it was taught in the British schools at the time, was believed to inculcate in pupils a warrior ethos, so it makes sense that Mr. Hale would seek to connect Greek heroes and enterprising capitalists. But because he is a modest man, the tutor self-deprecatingly withdraws his remark following Thornton’s objection, saying what I would have said in his place:

I dare say, my remark came from the professional feeling of there being nothing like leather.

Yes, we lovers of leather-bound classics can sometimes exaggerate literature’s impact.

That being acknowledged, however, I think Mr. Hale’s mistake is in trying to connect his interpretation of The Iliad with the 19th-century Puritan work ethic, which believed that those who work hard while denying themselves sensual pleasure will emerge the winners. This is not the vision of Homer’s warriors, whose lust for loot and whose view of the gods as fickle is almost the polar opposite of this. I could even imagine Thornton regarding them as negative role models. In any event, he’s not willing to let his tutor use his bookish expertise to define the narrative of his life.

All of which is to say that Homer might have had more of an impact that Thornton lets on or realizes. Perhaps that’s why he’s returned to those works now. But that impact may be different than Mr. Hale thinks.

Follow-up Quotation: Thornton’s mother regards a classical education with even more skepticism than her son does, reminding me of those persons that want to banish the arts from education and focus only on fundamental skills and the STEM disciplines. His mother is explaining why her son had to miss his class the previous evening:

“He told me he could not get leisure to read with you last night, sir. He regretted it, I am sure; he values the hours spent with you.”

“I am sure they are equally agreeable to me,” said Mr. Hale. “It makes me feel young again to see his enjoyment and appreciation of all that is fine in classical literature.”

“I have no doubt that classics are very desirable for people who have leisure. But I confess, it was against my judgment that my son renewed his study of them. The time and place in which he lives, seem to me to require all his energy and attention. Classics may do very well for men who loiter away their lives in the country or in colleges; but Milton men ought to have their thoughts and powers absorbed in the work of to-day. At least, that is my opinion.” This last clause she gave out with “the pride that apes humility.”

“But, surely, if the mind is too long directed to one object only, it will get stiff and rigid, and unable to take in many interests,” said Margaret.

“I do not quite understand what you mean by a mind getting stiff and rigid. Nor do I admire those whirligig characters that are full of this thing to-day, to be utterly forgetful of it in their new interest to-morrow. Having many interests does not suit the life of a Milton manufacturer. It is or ought to be enough for him to have one great desire, and to bring all the purposes of his life to bear on the fulfillment of that.”

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Love Is Not All. But…

Edna St. Vincent Millay

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Tuesday – Valentine’s Day

Edna St. Vincent Millay makes an understated—and therefore all the more powerful—argument for love in “Sonnet XXX: Love Is Not All.” Think of it as an inversion of Arthur Maslow’s’s hierarchy of needs since Millay is unwilling to acknowledge that hunger, survival, and relief from pain are more basic than love.

Because, throughout the poem, she seems open to counterarguments, her expressed opinion in the final line that love surpasses all other needs arrives with special force. The overwhelming case against love’s supremacy is defused by the delicate assertion, “I do not think…”

There is conviction and steely determination behind that seemingly tentative statement. Here’s the poem

Love Is Not All
By Edna St. Vincent Millay

Love is not all: it is not meat nor drink
Nor slumber nor a roof against the rain;
Nor yet a floating spar to men that sink
And rise and sink and rise and sink again;
Love can not fill the thickened lung with breath,
Nor clean the blood, nor set the fractured bone
Yet many a man is making friends with death
Even as I speak, for lack of love alone.
It well may be that in a difficult hour,
Pinned down by pain and moaning for release,
Or nagged by want past resolution’s power
I might be driven to sell your love for peace,
Or trade the memory of this night for food.
It well may be. I do not think I would.

Happy Valentine’s Day.

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Super Bowl: One Leg, Still Deadly

Long John Silver takes down Tom

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Monday

With plans to make today’s post about last night’s Super Bowl winner, I was hoping the Eagles would carry the day. Not because I particularly cared for either team but because I had a great poem in mind should they emerge victorious:

The Eagle
By Alfred Lord Tennyson

He clasps the crag with crooked hands;
Close to the sun in lonely lands,
Ring’d with the azure world, he stands.

The wrinkled sea beneath him crawls;
He watches from his mountain walls,
And like a thunderbolt he falls.

Well, the Eagles fell all right, although not in the predatory way that Tennyson envisions. Kansas City won on a last second field goal 38-35.

Unfortunately for me, to choose a work about Native American chiefs would make me complicit in the way the Kansas City moniker caricatures and thereby belittles Indians. I needed something else.

The idea came when I saw the transcendent Patrick Mahomes win a second straight game while all but playing on one leg. I believe he sustained his high ankle sprain against the Cincinnati Bengals in the AFC championship game and then reaggravated it late in the first half of the Super Bowl. Nevertheless, he played lights out when he returned in the second half. Especially impressive was a 20-yard scramble late in the fourth quarter, setting his team up for the winning field goal. One could see him wincing after the play.

So what literary characters operate on one leg? Captain Ahab comes to mind except that he ends up in the loss column. Moby Dick, only slightly larger than some of Philadelphia’s defenders, proves too much for him.

So instead I turn to Long John Silver, who walks with the aid of a crutch. One scene in particular will resonate with Philadelphia fans because it reveals Stevenson’s legendary pirate, like Mahomes, to be a stone-cold killer.

Jim, the protagonist and narrator, has discovered that Long John has murderous designs and has corrupted many of the men aboard the ship. Jim slips from a boat that Long John is rowing ashore, hides in the brush, and then witnesses Silver and his confederates murdering some of the honest shipmates. In one case, the murder occurs, as it were, offstage:

Far away out in the marsh there arose, all of a sudden, a sound like the cry of anger, then another on the back of it; and then one horrid, long-drawn scream. The rocks of the Spy-glass re-echoed it a score of times; the whole troop of marsh-birds rose again, darkening heaven, with a simultaneous whirr; and long after that death yell was still ringing in my brain, silence had re-established its empire…

I imagine that scream emanating from Philadelphia’s defense as Mahomes, as it were, carved them up.

And then there’s the murder that Jim witnesses first hand. Shipmate Tom, who is at that moment confronting Silver, also hears the scream and understands what it portends:

Tom had leaped at the sound, like a horse at the spur, but Silver had not winked an eye. He stood where he was, resting lightly on his crutch, watching his companion like a snake about to spring.

“John!” said the sailor, stretching out his hand.

“Hands off!” cried Silver, leaping back a yard, as it seemed to me, with the speed and security of a trained gymnast.

“Hands off, if you like, John Silver,” said the other. “It’s a black conscience that can make you feared of me. But in heaven’s name, tell me, what was that?”

“That?” returned Silver, smiling away, but warier than ever, his eye a mere pinpoint in his big face, but gleaming like a crumb of glass. “That? Oh, I reckon that’ll be Alan.”

And at this point Tom flashed out like a hero.

“Alan!” he cried. “Then rest his soul for a true seaman! And as for you, John Silver, long you’ve been a mate of mine, but you’re mate of mine no more. If I die like a dog, I’ll die in my dooty. You’ve killed Alan, have you? Kill me too, if you can. But I defies you.”

And with that, this brave fellow turned his back directly on the cook and set off walking for the beach.

So that seems that. After all, what harm can we expect from a one-legged man? Unfortunately, as the Eagles learned to their sorrow, quite a lot. Long John too, we learn, is a precision passer:

But he was not destined to go far. With a cry John seized the branch of a tree, whipped the crutch out of his armpit, and sent that uncouth missile hurtling through the air. It struck poor Tom, point foremost, and with stunning violence, right between the shoulders in the middle of his back. His hands flew up, he gave a sort of gasp, and fell.

Whether he were injured much or little, none could ever tell. Like enough, to judge from the sound, his back was broken on the spot. But he had no time given him to recover. Silver, agile as a monkey even without leg or crutch, was on the top of him next moment and had twice buried his knife up to the hilt in that defenseless body. From my place of ambush, I could hear him pant aloud as he struck the blows.

Jim momentarily loses consciousness from horror, only to awake to see Long John, as it were, receiving the trophy:

When I came again to myself the monster had pulled himself together, his crutch under his arm, his hat upon his head. Just before him Tom lay motionless upon the sward; but the murderer minded him not a whit, cleansing his blood-stained knife the while upon a wisp of grass. Everything else was unchanged, the sun still shining mercilessly on the steaming marsh and the tall pinnacle of the mountain, and I could scarce persuade myself that murder had been actually done and a human life cruelly cut short a moment since before my eyes.

If you are an Eagles fan, is this what it felt like? You have my deepest sympathy.

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A Mistake to Put God in the Sky

J.J. Derghi, God Manifests Himself as Cloud (watercolor, 1866)

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Spiritual Sunday

My friend and occasional contributor to this blog Pastor Sue Schmidt alerted me to “The Worst Thing” by the self-described mystic poet Chelan Harkin. Among other things, it shows the danger of relying on a single metaphor to describe God. If God is beyond imagining, then the language we use to talk about God must have the exploratory openness of poetry.

In her first stanza, Harkin observes,

The worst thing we ever did
was put God in the sky
out of reach
pulling the divinity
from the leaf…

I’ll note that the idea of God as a sky deity rather than a leaf deity owes something to the nomadic Israelites, who needed a god that could travel. Some of the attraction of the local gods they encountered in Palestine—and that various of the prophets railed against—was that they were more intimate in the way Harkin suggests.

Curious about the poet, I went to her website https://chelanharkin.com/

and wasn’t surprised to learn she owes a debt to Rumi and Hafiz, two Sufi poets (which is to say, two poets from Islam’s mystic strain). Describing her book , Harkin describes her poetry collection Susceptible to Lights as

 a collection of poetry that is mystical and ecstatic in nature–mystical defined as anything having to do with opening the heart to light and ecstatic having to do with anything expressed from this place. Susceptible to Light is here to remind you of your joy, to assist you in reconsidering ways of relating to your life that better serve and open your heart, to deconstruct anything about God that doesn’t feel close, intimate, authentic, and warm, and to remind your soul to break the surface and take a breath.

Then she quotes the two Sufi poets:

Rumi says, “What was said to the rose that made it open was said to me here in my chest.” (Barks, Rumi the Book of Love, 2003) May this collection help you feel a taste of that sweet openness. Hafiz says, “God and I have become like two giant fat people living in a tiny boat. We keep bumping into each other and laughing.” (Ladinsky, The Gift, 1999, p. 199) May this collection help you feel the possibility of that kind of laughter.

Here’s her poem:

The Worst Thing
By Celan Harkin


The worst thing we ever did
was put God in the sky
out of reach
pulling the divinity
from the leaf,
sifting out the holy from our bones,
insisting God isn’t bursting dazzlement
through everything we’ve made
a hard commitment to see as ordinary,
stripping the sacred from everywhere
to put in a cloud man elsewhere,
prying closeness from your heart.

The worst thing we ever did
was take the dance and the song
out of prayer
made it sit up straight
and cross its legs
removed it of rejoicing
wiped clean its hip sway,
its questions,
its ecstatic yowl,
its tears.

The worst thing we ever did is pretend
God isn’t the easiest thing
in this Universe
available to every soul
in every breath.

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Poetry in the Face of Disaster

Rescue workers following Turkish-Syrian earthquake

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Friday

Casualties of the Turkey-Syria earthquake continue to mount, with the 21,000+ deaths surpassing the number of those killed in Japan’s earthquake-caused tsunami twelve years ago (around 18,000 deaths). And then there was the 2010 Haitian earthquake, which killed between 100,000 and 160,000.

The question I find myself asking each time is what is the use of poetry at such moments given the inadequacy of words. Here’s the essay I posted following the Haitian earthquake and reposted following the Japanese tsunami:

Reprinted from March 21, 2011

As I wrote last year when the earthquake hit Haiti, all human language, including literature, comes up short when faced with disaster and death. Literature is language by humans about humans, and destruction on this scale seems to laugh narrative and image to scorn.

Nevertheless, being human, we try to bring even apocalyptic disasters into a narrative that we can comprehend. It’s why Genesis has the story of Noah, the narrative of an angry God punishing a sinful people. It’s not a happy story but at least the unexplainable is brought into the human sphere. Today there are Christians who find the Japanese tsunami in the Book of Revelations and Muslims who say it was foretold in the Koran. Such religious stories offer the consolation that horrific events serve some larger purpose, even though we may not know what that purpose is.

Of course some, claiming to know the inscrutable mind of God, are all too willing to tell us what “He” has in mind. I’m thinking, for instance, of evangelist Pat Robertson claiming that the Haitian earthquake was caused by a 19th century deal with the devil to kick the French out.

As ridiculous and offensive as Robertson is, all of us do a version of his explaining. Our minds probe away at the disaster, trying to find some human fallibility that accounts for it. After all, if humans helped cause it, then we might be able to prevent future disasters.  We just have to do something different. An explanation, almost any explanation, gives us the illusion that we are not powerless. Probing into the cosmic meaning of an event is the premise for Thornton Wilder’s fine novel The Bridge over San Luis Rey.

The Japanese tsunami challenges us because nothing about it can be attributed to humans.  This is not a narrative of abused nature rising up in wrath at what humankind has done to the earth. This is not the Dionysus of Euripides’s The Bacchae striking back at an arrogant Pentheus. Prehistoric villages would have been destroyed no less than the Japanese city of Sendai, even though they left a far lighter footprint on the earth.

True, there would have been fewer inhabitants and they would not have had nuclear reactors. But fewer deaths would have made it no less tragic for those who died.

In his poem “Hap,” Thomas Hardy puts forth the terrifying possibility that our suffering is meaningless. In fact, he says that he would prefer that there were some malevolent god above us who was dishing out misery than no god at all. The suffering caused by such a god would at least fit within some framework. After all, we understand human malevolence.

But, Hardy asks, what if “joy slain” and hope cut off are nothing more than blind chance.   What if “crass Casualty” and “dicing Time,” two “purblind [dim-witted] Doomsters,” are the sole reason for the cataclysm. Then suffering has no meaning and, by the same reasoning, neither does our happiness.

Here’s the poem:

Hap

If but some vengeful god would call to me
From up the sky, and laugh:
“Thou suffering thing,
Know that thy sorrow is my ecstasy,
That thy love’s loss is my hate’s profiting!”

Then would I bear it, clench myself, and die,
Steeled by the sense of ire unmerited;
Half-eased in that a Powerfuller than I
Had willed and meted me the tears I shed.

But not so. How arrives it joy lies slain,
And why unblooms the best hope ever sown?
Crass Casualty obstructs the sun and rain,
And dicing Time for gladness casts a moan. . . .
These purblind Doomsters had as readily strown
Blisses about my pilgrimage as pain.

Hardy’s vision is as stark as it gets.

Yet paradoxically, just by writing a poem that voices our despair, Hardy gives us hope. Language, inadequate though it may be, still rises up to register a protest. We use the tools we have to grapple with the unknown.

And perhaps grappling is healthier than calmly reassuring ourselves that there is a higher reason for these deaths. Unfortunately, “God’s higher plan” can become an abstraction allowing us to look past flesh-and-bone suffering.

When others are suffering, it is not the time to be focusing on finding consolation for ourselves.  Think instead of the victims and their families and friends.

In that fellow sympathy, I believe, we will find a higher meaning. In our love for humanity, we give our lives purpose. I believe that this was Jesus’s message, but one doesn’t need to ascribe a particular religious framework to it. Do our hearts break at the images coming out of Japan? Yes, and they should break. Now, can we take our sympathy and apply it to those close around us who are also suffering?

Further note, written in 2023: I’ve recently been reading Ruth Ozeki’s Tale for the Time Being 2013, which mentions the Japanese tsunami. There we find Japanese myth attempting to encapsulate, through narrative, an event that otherwise defies all human understanding:

In medieval Japan, people used to believe that earthquakes were caused by an angry catfish who lived under the islands.

In the earliest legends, the mono-iu Sakana, of “Saying-things Fish,” ruled the lakes the rivers. This supernatural fish could shapeshift into human form and speak in human tongues, and if any humans trespassed against his watery realm, he would appear to them and deliver a warning. If the offenders failed to heed this warning, the enraged mono-iu Sakana would punish them by sending a flood or some other natural disaster.

By the middle of the nineteenth century, the mono-iu Sakana had morphed into the jishin namazu, or Earthquake Catfish, an enormous whalelike creature who caused the earth to shake and tremble by his furious thrashing. The only thing holding him in check with a large stone wielded by the Sashima Deity, who lives at the Kashima Shrine….If the Kashima Deity dozes off or gets distracted, or is called away on business, the pressure on the catfish’s head is released, allowing it to wiggle and thrash. The result is an earthquake.

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