Culture – Page 9 – God of the Machine
Jun 172003
 

The relative reputations of Oliver Goldsmith and George Crabbe have long troubled me; I worry about such things.

Goldsmith is best-known for The Deserted Village (1780), which still appears in many standard English literature textbooks, like the one I had in high school. Crabbe is scarcely known at all. Goldsmith slaughters him in a Googlefight by a three to one margin, although to be fair Goldsmith, unlike Crabbe, has some fame outside of his poetry for his plays and his one novel, The Vicar of Wakefield, which are better than the poetry, and for being a butt of Samuel Johnson’s jokes, which are excellent.

The Deserted Village mourns the death of the English village, somewhat prematurely, in a manner befitting someone who spent most of his adult life in London coffeehouses:

And all the village train, from labour free,
Led up their sports beneath the spreading tree;
While many a pastime circled in the shade,
The young contending as the old survey’d;
And many a gambol frolick’d o’er the ground,
And sleights of art and feats of strength went round;
And still, as each repeated pleasure tir’d,
Succeeding sports the mirthful band inspir’d;
The dancing pair that simply sought renown
By holding out to tire each other down:
The swain mistrustless of his smutted face,
While secret laughter titter’d round the place;
The bashful virgin’s sidelong looks of love,
The matron’s glance that would those looks reprove…

Etcetry etcetry. You notice nothing because there is nothing to notice. Another dozen lines of this and we are informed that “all these charms have fled,” along with the villagers themselves. It does not occur to Goldsmith that the villagers may have fled because they thought that they would find a better, or at least less miserable, life in the city, which the mortality rates of the time bear out. Instead the usual villains, trade and wealth, are called to account:

But times are alter’d; trade’s unfeeling train
Usurp the land and dispossess the swain;
Along the lawn, where scatter’d hamlets rose,
Unwieldy wealth and cumbrous pomp repose,
And every want to opulence allied,
And every pang that folly pays to pride.
Those gentle hours that plenty bade to bloom,
Those calm desires that ask’d but little room,
Those healthful sports that grac’d the peaceful scene,
Liv’d in each look, and brighten’d all the green,–
These, far departing, seek a kinder shore,
And rural mirth and manners are no more.

This poem irked Crabbe to no end, though not because of its foolish economics: why people left the village for the city concerns Crabbe not at all. What concerns him is Goldsmith’s sentimental picture of English rural life, which Crabbe, who grew up in the country and spent considerable time as a village parson, knew very well. In his reply, The Village (1783), he paints a rather different picture:

Where are the swains, who, daily labour done,
With rural games play’d down the setting sun;
Who struck with matchless force the bounding ball,
Or made the pond’rous quoit obliquely fall;…
Where now are these? Beneath yon cliff they stand,
To show the freighten pinnace where to land,
To load the ready steed with guilty haste,
To fly in terror o’er the pathless waste,
Or, when detected, in their straggling course,
To foil their foes by cunning or by force;
Or, yielding part (which equal knaves demand),
To gain a lawless passport through the land.

It is obvious whom to believe, but more than that, Crabbe’s verse is superior in every detail. His couplets are firm where Goldsmith’s are flabby. He eschews, except to mock, the clichés of the period, where Goldsmith indulges in them. “Swains” and “gambols” and “shades” that were already tired by the time Milton used them in Lycidas a century and a half before. There is nothing else especially rural about Goldsmith’s details; he seems to be viewing his subject from an immense distance, as, in fact, he is.

The Deserted Village lives, briefly, when he forgets that he is supposed to be apotheosizing the villagers and begins to satirize them instead. Thirty dull lines on the virtues of the minister, and then this:

The village all declared how much he knew;
‘Twas certain he could write, and cipher too;
Lands he could measure, terms and tides presage,
And e’en the story ran that he could gauge.
In arguing too, the parson own’d his skill,
For e’en though vanquished, he could argue still;
While words of learned length and thundering sound
Amazed the gazing rustics rang’d around;
And still they gazed, and still the wonder grew
That one small head could carry all he knew.

I know bloggers like that. I may even be one. Goldsmith’s characterization of the “parlour splendours” of the “village statesmen” is also very sharp:

While broken teacups, wisely kept for show,
Rang’d o’er the chimney, glisten’d in a row.

These are the best lines in The Deserted Village. It is a poor harvest from a 400-line poem that has been in the canon for more than two centuries.

Crabbe’s village minister, on the other hand, is unforgettable:

And doth not he, the pious man, appear,
He, “passing rich with forty pounds a year?” [the quote is from Goldsmith]
Ah! no; a shepherd of a different stock,
And far unlike him, feeds this little flock:
A jovial youth, who thinks his Sunday’s task
As much as God or man can fairly ask;
The rest he gives to loves and labours light,
To fields the morning, and to feasts the night;
None better skill’d the noisy pack to guide,
To urge their chase, to cheer them or to chide,
A sportsman keen, he shoots through half the day,
And, skill’d at whist, devotes the night to play.

His village doctor is better still, or worse:

Anon, a figure enters, quaintly neat,
All pride and business, bustle and conceit;
With looks unaltered by these scenes of wo,
With speed that, entering, speaks his haste to go,
He bids the gazing throng around him fly,
And carries fate and physic in his eye:
A potent quack, long versed in human ills,
Who first insults the victim whom he kills;
Whose murd’rous hand a drowsy Bench protect,
And whose most tender mercy is neglect.

Crabbe is at his best in natural description. He was a sort of amateur botanist, who annoyed his wife by bringing home mosses and lichens and spreading them around the bedroom. Goldsmith’s description is all “mossy” this and “shady” that; here is Crabbe’s:

From thence a length of burning sand appears,
Where the thin harvest waves its wither’d ears;
Rank weeds, that every art and care defy,
Reign o’er the land, and rob the blighted rye;
There thistles stretch their prickly arms afar,
And to the ragged infant threaten war;
There poppies nodding, mock the hope of toil,
There the blue bugloss paints the sterile soil;
Hardy and high, above the slender sheaf,
The slimy mallow waves her silky leaf,
O’er the young shoot the charlock throws a shade,
And clasping tares cling round the sickly blade.

“Sickly” in particular, with its double meaning, is a master-stroke. You will not find more accurate nature poetry than this in any English poet save Hardy — not in Wordsworth, who interested himself in nature only as a prop for his jejune philosophy, and certainly not in Goldsmith.

Crabbe also provides a clue to Goldsmith’s continuing popularity, and to his own neglect:

From this chief cause these idle praises spring,
That themes so easy few forbear to sing;
For no deep thought the trifling subjects ask;
To sing of shepherds is an easy task;
The happy youth assumes the common strain,
A nymph his mistress, and himself a swain;
With no sad scenes he clouds his tuneful prayer,
But all, to look like her, is painted fair.

I couldn’t say it any better myself. So I won’t try.

(Update: Several solecisms corrected. I was drunk when I wrote this.)

Jun 082003
 

Old joke. Q: How can you spot an intellectual? A: He’s the guy in the corner worrying about “the problem of the intellectuals.” The problem of blogging, then.

The principal lesson of blogs is that the market price for reasonably well-considered rumination is zero, and the competition for readers at that price is fierce. This understandably alarms people who are paid for ruminating — “thumb-sucking” in the argot — as opposed to reporting. It also explains both big-media hostility to bloggers, and concomitantly, blogger hostility to big media, columnists in particular. Maureen Dowd and Paul Krugman are regularly savaged by people who write as well as they do, think much better, and must wonder to themselves why Dowd and Krugman have highly-paid jobs at The New York Times while all they have is their damn blogs.

It is odd, and unprecedented, that people think they ought to be able to make a living doing what they enjoy. Back in the salad days of Spy magazine, its writers were paid almost literally minimum wage, and there were 50 people who were dying to work there for every one who did. Anyone who has taken a freshman economics course will tell you that these two facts are intimately related. (One of Spy‘s best writers was asked at his year-end review what he wanted in the coming year. “More money,” he answered. He went on to become a well-known TV producer and is now richer than Croesus.)

Michael Blowhard has an essay on the economics of book-writing that has inspired a fair amount of hand-wringing in the thread. He gives several reasons for writing a book, the most important of which is being “an obsessed lunatic.” It is to obsessed lunatics that we owe the greater part of the world’s permanent literature. For most of history authors not only didn’t make money from their work, but often risked their lives by publishing it. Although it is impossible to assess a counterfactual, I see no evidence that this seriously impoverished literature. To take an obvious instance, Russian literature flowered under conditions so harsh as to be nearly unfathomable. Thomas Gray may believe in “mute inglorious Miltons,” but I don’t. Neither does Ludwig von Mises, who essentially exempts art, or art worth having, from economic calculation:

The activities of [artistic geniuses] cannot be fully subsumed under the praxeological concept of labor. They are not labor because they are for the genius not means, but ends in themselves. He lives in creating and inventing. For him there is not leisure, only intermissions of temporary sterility and frustration. His incentive is not the desire to bring about a result, but the act of producing it. The accomplishment gratifies him neither mediately nor immediately. It does not gratify him mediately because his fellow men at best are unconcerned about it, more often even greet it with taunts, sneers, and persecution. Many a genius could have used his gifts to render his life agreeable and joyful; he did not even consider such a possibility and chose the thorny path without hesitation…

Neither does the genius derive immediate gratification from his creative activities. Creating is for him agony and torment, a ceaseless excruciating struggle against internal and external obstacles; it consumes and crushes him…

The creative accomplishment of the genius is an ultimate fact of praxeology. It comes to pass in history as a free gift of destiny. It is by no means the result of production in the sense in which economics uses this term.

The productivity of labor has become so high in this country that most anyone who has bothered to acquire some marketable skills and is not grimly devoted to his job is awash in leisure. Trollope, who produced 40-odd novels by arising at 4 AM daily and writing for two hours before his day job at the post office, would envy us. The Marxist fantasy of a people milking cows in the morning and practicing drama criticism at night has nearly come to pass, though not in the way that Marx intended. You want to make money and write in your spare time, be my guest. You want to make money writing, write romance novels or technical texts. You want to make money writing serious books about your cherished passions, go whine to someone else.

(Update: AC Douglas comments. The Digerati Peninsula comments.)

Jun 082003
 

Homework help continues apace, as the search strings grow increasingly, and suspiciously, specific. IP 209.187.112.116 wants to know “what does no man moved me mean in Emily Dickinson’s poem I started early I walked my dog”? He further inquires “what does frigates in the upper floor mean in Emily Dickinson’s poem I started early I walked my dog”?

Well, 209.187.112.116, the poem begins, “I started early, took my dog,” not “I walked my dog.” You might want to reread it a couple times before resorting to Yahoo. As for “frigates,” consult the dictionary: they’re ships. The “upper floor” is the sea’s surface; you will note that mermaids are in “the basement.” You’ve heard of rats deserting sinking ships? Rats (and mice) board them the same way, on ropes. That’s what “hempen hands” are.

“No man moved me” is more difficult. The sea in this poem represents, most generally, destructive power. It is death, and has elements of male sexuality as well: the tide goes “past my bodice” and “made as he would eat me up.” She is saying that she was untouched by, and even unaware of, this power until she experienced it; and having done so, she flees to the safety of “the solid town.” The sea withdraws, like a proper gentleman, but its latent power remains, and we shall all confront it eventually.

I trust you can write your term paper now, and next time you have questions, just ask, OK?

Jun 032003
 

Special thanks to AC Douglas, for flagging this bitter little resumé of the state of poetry. And extra-special thanks to “Abiyah,” “a locally acclaimed hip-hop artist,” for touching, in one ill-written paragraph, on everything that has gone wrong with aesthetic theory in the last couple of centuries:

Certainly, there are basics of poetry that may need to be learned, but the learning of these techniques may inhibit rather than enhance the Hip Hop poets ability to express himself or herself. Academia or academic settings tend to discourage the Hip Hop poet, especially those who are innovative and experimental. Poems cannot and will not be created by recipe. In a classroom setting, particularly one focusing on creative writing, pre-emptive judgment calls by an instructor on the validity of a students poetry can be extremely detrimental. The instructor must be well-versed in cross-cultural contexts in order to fairly interpret each individual students poems.

Put aside the question of how one is to know that one is original by cultivating a studious ignorance of the history of poetry. Like Keynes’s proverbial madman who hears voices in the air, Abiyah assuredly has no idea what a profound debt she owes to academic scribblers, a bunch of late eighteenth-century German and English aestheticians in her case. “Innovation” and “experimentation” did not spring, like Athena, fully armed from Zeus’s breast. Until quite recently poetry was generally conceded to give words to the familiar: “what oft was thought but ne’er so well expressed.” Folk poetry like The Iliad is this way practically by definition.

The Elizabethans did not especially prize originality. They often rewrote each other’s poems, trying to improve them. (This tradition, ironically, survives in hip-hop in the remix, although for rather different reasons.) One of Ben Jonson’s best lyrics, “Drink to me only with thine eyes,” is a translation of Philostratus, an accurate one, the scholars say, though lacking Greek I cannot judge. The theory of the organic imagination originated, probably, with Herder and Schelling at the end of the eighteenth century, and was popularized, plagiarized, and jargonized by Coleridge — “esemplastic imagination,” “assimilative power,” “coadunating faculty,” and the like. The mind of the genius was supposed to be not like a mirror, reflecting an agreed-upon external reality, but like a plant, taking mere nourishment from reality and recombining it in strange and wonderful ways. (Shakespeare, its best illustration, largely owes this theory his exalted reputation.) Hence originality is the true mark of genius. It is a small distance from originality to shock, and from this theory to épater les bourgeois.

Our locally acclaimed hip-hop artist is certain the purpose of poetry is to express oneself. I’ve got a news flash for you, cupcake: nobody cares about your precious personality except your mother, and maybe not her either, if she’s anything like my mother. Self-expression, too, is a relatively recent development in aesthetic theory, heralded by the ever-grandiose Wordsworth in the Preface to the Lyrical Ballads, in which he defined poetry as “the spontaneous overflow of powerful feelings,” which makes it sound a good deal like road rage. The more spontaneity, the better, according to J.S. Mill: Natural poetry, the best kind, “is Feeling itself, employing Thought only as the medium of its utterance.” Naturally technique and study are positive hindrances to spontaneity; our hip-hop artist reminds us that “poems cannot and will not be written by recipe.” This whole business so irked T.S. Eliot that he called for “the extinction of personality”; too late. The spiritual descendant of Wordsworth and Mill is Picasso, with his “Whatever I spit — that is art.” And here we are.

*The definitive work on the evolution of these ideas is M.H. Abrams’ The Mirror and the Lamp, although Abrams appears not to recognize the disastrous consequences of the ideas that he chronicles so thoroughly.

May 282003
 

Part I: Statement in Poetry
Part II: External Evidence
Part III: Scansion
Part IV: Public and Private Reading
Part V: Tenor and Vehicle

Since Jim Henley kindly listed me among poetry bloggers, the least I can do is a little poetry blogging, I figure. Remember that endless series on How to Read a Poem I wrote a while back? Thought not, but no matter: it’s practice time. I will take Wallace Stevens’ The Emperor of Ice-Cream, partly because it’s interesting and short, partly because Stevens is one of my favorite poets, partly because it’s inscrutable on first reading, and mostly because AC Douglas suggested it, and I like to indulge AC Douglas. The third-party imprimatur also protects me from accusations of choosing a poem that happens to illustrate my theories, not that I would ever do such a thing.

The Emperor of Ice-Cream

Call the roller of big cigars,
The muscular one, and bid him whip
In kitchen cups concupiscent curds.
Let the wenches dawdle in such dress
As they are used to wear, and let the boys
Bring flowers in last month’s newspapers.
Let be be finale of seem.
The only emperor is the emperor of ice-cream.

Take from the dresser of deal,
Lacking the three glass knobs, that sheet
On which she embroidered fantails once
And spread it so as to cover her face.
If her horny feet protrude, they come
To show how cold she is, and dumb.
Let the lamp affix its beam.
The only emperor is the emperor of ice-cream.

My advice was first to paraphrase, and to paraphrase first look up words that you don’t understand in context, “deal” in my case. There is nothing mysterious about “a dresser of deal”: “Deal” is a term from the lumber trade, meaning a board of fir or pine at least 3″ by 9″. (Stevens’ Collected Poems actually has a period after “deal,” which shatters the syntax, so I’ve followed most editors and used a comma instead.)

Now that we know all the words, what the hell is going on? Some sort of social event, whose nature is finally cleared up in the second stanza, when a sheet (embroidered with fantails, in a stab at art) is pulled from a dresser to cover a woman’s head. This is a low-class funeral, with flowers in last month’s newspapers, sloppy wenches, and a dresser with three glass knobs missing.

I also recommended pillaging the poet’s life and work, should it prove useful. Here it does. Stevens was a wealthy and cultivated man who knew Key West well, which is probably where this poem takes place, since ice-cream was commonly served at funerals. His poetry has a single theme: hedonism. For Stevens all is illusion but immediate sensation. “Let be be finale of seem” means “Abandon all effort to give meaning to existence, and take what comfort you can from the roiling life around you.”

Ready to paraphrase:

“Observe the cheap goings-on in this cheap kitchen at a funeral: girls who won’t dress properly, a cigar-roller making ice-cream, a boy bringing flowers in old newspapers.

“Now go to the next room, where the dead woman’s body is laid out, uncovered. Take a sheet out of the drawer and give her a shroud. The sheet is hand-cut, but embroidered with fantails; she tried to make some art out of her life, poor as it was. But the sheet’s too short and her feet stick out, making her look even colder and deader than when she was uncovered. Artifice fails to hide the brute facts. Take a good look. (‘Let the lamp affix its beam.’) Reality is in the kitchen, and there is nothing else.”

If you prefer, Helen Vendler, a reliably awful critic, supplies a more overwrought version. Ignore the prefatory chatter about ur-narratives and ur-forms.

The Emperor of Ice-Cream essentially inverts ars longa, vita brevis, the embroidered sheet being literally too short to serve even as a proper shroud. Vita, if we translate it loosely as animal vitality, is what lasts. Truth resides with the wenches, the muscular roller, the big cigars, and the concupiscent curds. In the idiom of the seventh line, be trumps seem. The only emperor is the emperor of ice-cream.

Now that I understand the poem, I don’t like it. Stevens’ immense metrical gift does not desert him; the last two lines of each stanza are beautifully executed tetrameter/alexandrine couplets, which are almost impossible to manage gracefully in English verse, where pentameter is expected. But the poem is snobbish: Stevens invites the reader to sneer at the characters of the poem as from a hill. It is written entirely in the imperative, except for the last line of each stanza, to some unspecified hearer. Imperative tense, used this way, enforces distance: when the boxing announcer says “Let’s get ready to ruuuumble!” you can be sure that you (or he) won’t be doing any rumbling, personally. Stevens takes special pains to remove himself, and his reader, from the scene, the better to hold his nose. Even the pleasures of hedonism are only for the few, and only for a while, and here they have spoiled. Now hedonism is an exceptionally limited view of the world, but it has real compensations, and Stevens has written about them elsewhere, in some of the greatest lines of the last century:

She says, “I am content when wakened birds,
Before they fly, test the reality
Of misty fields by their sweet questionings;
But when the birds are gone, and their warm fields
Return no more, where, then, is paradise?”
There is not any haunt of prophecy,
Nor any old chimera of the grave,
Neither the golden underground, nor isle
Melodious, where spirits gat them home,
Nor visionary south, nor cloudy palm
Remote on heaven’s hill, that has endured
As April’s green endures; or will endure
Like her remembrance of awakened birds,
Or her desire for June and evening, tipped
By the consummation of the swallow’s wings.

(Update: AC Douglas offers his own analysis. He doesn’t seem quite as unhappy with mine as the rest of my commentators.)

May 252003
 

Mike Snider, via The Blowhards, mourns the dearth of hetero male sex poetry. I got your hetero male sex poetry right here! Granted, I had to raid the 16th century to find it.

All my senses, like beacons’ flame,
Gave alarum to desire
To take arms in Cynthia’s name,
And set all my thoughts on fire:
Fury’s wit persuaded me,
Happy love was hazard’s heir,
Cupid did best shoot and see
In the night where smooth is fair;
Up I start believing well
To see if Cynthia were awake;
Wonders I saw, who can tell?
And thus unto myself I spake:
Sweet god Cupid where am I,
That by pale Diana’s light:
Such rich beauties do espy,
As harm our sense with delight?
Am I borne up to the skies?
See where Jove and Venus shine,
Showing in her heavenly eyes
That desire is divine:
Look where lies the Milken Way,
Way unto that dainty throne,
Where while all the gods would play,
Vulcan thinks to dwell alone.
I gave reins to this conceit,
Hope went on the wheel of lust:
Fancy’s scales are false of weight,
Thoughts take thought that go of trust,
I stepp’d forth to touch the sky,
I a god by Cupid dreams,
Cynthia who did naked lie,
Runs away like silver streams;
Leaving hollow banks behind,
Who can neither forward move,
Nor if rivers be unkind,
Turn away or leave to love.
There stand I, like Arctic Pole,
Where Sol passeth o’er the line,
Mourning my benighted soul,
Which so loseth light divine.
There stand I like men that preach
From the execution place,
At their death content to teach
All the world with their disgrace:
He that lets his Cynthia lie,
Naked on a bed of play,
To say prayers ere she die,
Teacheth time to run away:
Let no love-desiring heart,
In the stars go seek his fate,
Love is only Nature’s art,
Wonder hinders love and hate.
None can well behold with eyes,
But what underneath him lies.

–Fulke Greville

Greville (Lord Brooke), incidentally, friend and biographer of Sidney and finance minister to Queen Elizabeth I, is the greatest English poet that you’ve never heard of. To clear up a few difficulties of diction and syntax: “Die” has the standard Elizabethan double meaning of sexual climax. “Lies,” in the last line, has both of its modern senses. “Thoughts take thought that go of trust” means that one’s own anxiety makes one’s thoughts unreliable; it is a gloss on the preceding line.

This poem mocks the conventions of Elizabethan courtly love poetry and praises sex for its own sake in the most brutal terms. Greville gives us the dithering lover, absorbing himself in spiritual concerns, in three brilliant images: the river running away from the river-bank, the North Pole deserted by the sun (the “line” of “Where Sol passeth o’er the line” is the Equator), and the convict preaching from the gallows. The poem’s brutality derives from the fact that Greville, a Calvinist, believed in the absolute separation of body and soul, and allegiance to one, for him, entails rejection of the other. He later turned to the soul and wrote even better poems than this one, which is a post for another day.

May 222003
 

The rumored movie version of Atlas Shrugged is driving the Objectivist cineasts out of the woodwork: first Arthur Silber, then Diana Hsieh, and even Ian Hamet was inspired to awaken from a two-week hibernation. Will it be good? This is a matter of applying Haspel’s Three Laws of Film Adaptation.

1. The better the book, the worse the movie. The novel is the best vehicle ever devised for conveying people’s inner life. The movies and the theater are the best vehicles ever devised for conveying people’s outer life. That the latter map poorly to the former should be no great surprise. Inner life is conveyed in the theater by the soliloquy, which is horribly clunky, and in the movies by the voiceover, which isn’t much better. Good acting can only help so much, and is scarce. How many times have you read a critic praising an actor for “hinting at the hidden depths” of a character? That the depths are hidden is precisely the problem.

Especially “interior” novels, like those of Henry James, tend to be turned into especially bad movies. The one James novel that become a successful movie is Washington Square, which he first conceived as a play. (But see Law #3.)

Great novels also live by their language, most of which is lost on film. There’s plenty of action in Moby-Dick, but you don’t read it for action, you read it for the whiteness of the whale. Naturally the (1956) film version of Moby-Dick, despite being directed by John Huston and adapted by Ray Bradbury, was a profound disappointment, even if we set aside the problematic casting, to put it kindly, of Gregory Peck as Ahab. It’s a creditable sea yarn, just not Melville. The operation was a success, but the patient died.

2. The longer the book, the worse the movie. The longer the book, the more you have to cut. The more you cut, the more mistakes you make. In many ways Bonfire of the Vanities was an excellent candidate for the screen. It’s a very behaviorist novel, not at all “interior” as good novels go: its theme is that what we are pleased to call personality is in fact a howling void. But it is nearly 700 pages long, at least 500 of which had to disappear. Michael Cristofer, the screenwriter, couldn’t decide what to part with, choosing instead to reduce every major subplot to a quarter of its former size, mystifying anyone who had not read the book and infuriating anyone who had. The resulting hopeless hash cannot be entirely attributed to Brian De Palma’s inability to understand anything but gore. Or take the King Vidor version of War and Peace. Please.

My two favorite movies of great books are Robert Z. Leonard’s 1940 version of Pride and Prejudice, largely because I’m in love with Greer Garson, and Stanley Kubrick’s 1963 Lolita. Both books are short.

3. The more faithful the adaptation, the worse the movie. Piety afflicts modern directors especially. They all grew up on movies and TV, and tend to genuflect toward literature when they stumble on it later in life. Martin Scorsese turned The Age of Innocence, a beautifully subtle novel, into a static bore by trying to convey every last nuance. You got the impression that it was the first book Scorsese had ever managed to read all through. The authors of his other screenplays must envy his overscrupulous attitude toward Mrs. Wharton.

To return to Washington Square, Agnieszka Holland’s 1997 version suffers by comparison with William Wyler’s much looser 1949 adaptation, The Heiress. The novel, and Holland’s film, end with a highly civilized meeting between Catherine and Morris, her penniless former suitor who deserted her for fear that she would be disinherited. Now that Catherine’s father is dead and her fortune is secure, Morris clearly wishes to marry, Catherine equally clearly wishes not to, and that is that, although not a word is said directly on the subject. It works brilliantly in the novel and is DOA on film. In Wyler’s version Morris proposes to Catherine again, she pretends to accept him, and locks the door on him when he comes back around to collect her. The movie ends with Morris pounding on the door as it dawns on him what she has done. Riveting on film, ridiculous on the page.

Atlas Shrugged, then. I view Atlas more as a gussied-up work of philosophy than a novel, exactly. Its characters haven’t much in the way of an interior life, and in any case it is Ayn Rand’s way for everyone to say exactly what’s he’s thinking, over and over again. (No one ever lies in her novels, not even the villains.) On the one hand, works of philosophy haven’t much cinematic future. On the other hand it has an awful lot of action for a work of philosophy, and God knows there’s plenty to cut. If we had only Law #1 to go on, the jury would still be out.

Law #2 we can pass over quickly. The book is 1200 pages of eyestrain print, and the whole in this case will assuredly be less than the sum of its parts. The story of the 20th Century Motor Company would make a better movie than the novel itself.

As for Law #3, James Hart, who is signed to write the screenplay, is a keen Atlas fan, which means he’ll want to get as much of the philosophy into the movie as he can, so we’re bound to have Francisco on the meaning of money and plenty of John Galt speaking. Fidelity will sink Atlas just as it sank the movie version of The Fountainhead. Conventional wisdom blames the failure of the movie on Gary Cooper as Roark, and admittedly he is terrible, so terrible that he said so himself later. (Patricia Neal is almost as bad.) Yet the penultimate scene in The Fountainhead, Roark’s lengthy courtroom speech, is cinematically hopeless, no matter who’s playing him. Imagining Galt’s speech on film I leave as an exercise for the reader.

(Update: As for “No one ever lies in Ayn Rand’s novels,” One of my commenters points out that the characters lie all over the place in Atlas Shrugged. Having just reread the first 100 pages and caught three whoppers, I take it back.)

May 192003
 

“Workshop” theories of art, which trace characteristics of art to external constraints, generally leave me cold. In most arts very little stands between conception and execution. You think it, and there it is. Architecture is the exception. (Also movies, but to an ever-lessening degree.) For most of human history engineering knowledge severely constrained what could be built. Before steel-beam construction anything taller than a couple hundred feet was basically impossible.

No longer, of course. Even Frank Lloyd Wright’s mile-high skyscraper was feasible in 1956, when he designed it, except for the elevators, and that problem has since been solved. Theoretically we can build just about whatever we want.

In the 20th century what constrains architecture is law. Zoning regulations are a relatively recent invention; only in 1926, with the disastrous Supreme Court decision of Euclid v. Ambler, was their constitutionality definitely settled. Every major city in America except Houston is now zoned. The stepped-back skyscraper of the early part of the century, of which the Empire State Building and the Chrysler Building are the classic examples, was largely a product of the 1916 New York zoning ordinance. The dreadful tract houses of the suburbs, too, are a legal matter; without the rigid regulations that segregate residential from commercial use the suburbs certainly would not have taken their current form.

The Mies-Corbu school would never have seen the light of day without government assistance. Corbusier had built nothing but a few houses for his boho friends and a vacation place for his mother when in 1927 Mies brought him in to help out Weissenhof Werkbund project, an exhibition of worker housing sponsored by the German Social Democratic government. It wasn’t until decades later that private parties began to pay serious cash for the stuff.

On the other side of the spectrum things are much the same. Christopher Alexander, ideologically as far from Mies and Corbu as you can go without sailing off the edge of the earth, has had his largest commissions from the government of Mexico, and a public university, the University of Oregon. It is true that for the most part only governments are in a position to give out such commissions. This is because governments have spent a good part of the century arrogating to themselves the privilege of regulating land use. Do the architects complain? On the contrary; they demand that it be done in the interest of their pet style.

Zoning laws themselves are not ex nihilo: they come from ideas, and it’s perfectly valid to discuss those ideas. But most builders work under tight legal constraints, and it is a mistake to treat their products as if they sprang more or less directly from their heads.

King George I remarked of the Old Pretender that “He and I are in perfect agreement. We both believe we should be King of England.” So with architects.

May 152003
 

I receive a suspicious number of hits for search strings containing “analysis” — “Emily Dickinson there’s a certain slant of light analysis,” and “analysis invictus” and “herrick virgins time analysis” and the like. (On the other hand, I’m #30 on Google for “bestiality tutorial.”) Finally, yesterday, “Alison” fessed up:

AAAAHHHHH somebody help-im reciting this poem sonnet for a speech and drama exam tomorrow, ive been trying to find info on Lizzy [Elizabeth Daryush, who may not have answered to “Lizzy”] for ages but cant find anything im so frustrated!! anyway id just thought id let you all know-some of your comments were helpful though! Bye

You know, Alison, in my day we didn’t have this new-fangled Internet thingy. We had to walk ten miles through a blizzard to the library to plagiarize Lionel Trilling. And we liked it!

Godofthemachine.com: helping high school students with their speech and drama homework since 2002.

May 122003
 

Art history repeats itself, first as tragedy, then as farce. In the 20th century the tragedy is Marcel Duchamp, though Duchamp himself would be the first to deny it. As anyone will testify who has ever seen Nude Descending a Staircase, which Duchamp painted in 1912, at 25, he was a great painter. By 1914 he was finished painting. Robert Lebel, author of a book about Duchamp, writes of this “crisis” as follows:

It was as early as the end of 1912 that Duchamp suffered the great intellectual crisis that progressively forced him to abandon this mode of expression which seemed vitiated to him. The practice of drawing and painting appeared to him as a kind of trickery that tended towards the senseless glorification of the hand and of nothing else.

Some call me the gangster of loveUh-huh. No one really knows why Duchamp quit painting, he was a strange cat. Perhaps he was annoyed at the failure of the art estabishment to appreciate Nude Descending, which the prestigious Salon des Independánts in Paris rejected, although it was shown in a Cubist exhibition in Spain at the time and a couple years later at the Armory. Perhaps, as he said, he painted only 33 canvases because he had only 33 ideas. Perhaps he was just lazy. Likely it was all of the above. Whatever the reason, he spent the rest of his career playing elaborate practical jokes, mostly on people like Lebel, and chess, mostly with his buddy and fellow prankster Man Ray.

They were terrific jokes too. Beginning in 1915 Duchamp produced a series of what he called “readymades,” like In Advance of the Broken Arm (a snow shovel), and the notorious Fountain, an unadorned urinal, signed “R. Mutt,” that his exhibitors, in New York, did not appreciate. By the rules of the exhibition they couldn’t send it back; they hid it behind a curtain instead. It wound up in the Museum of Modern Art, and Duchamp, as usual, had the last laugh. Then there is the bicycle wheel embedded in the stool (also in MOMA), the glass ampule labeled “Paris Air” (Duchamp unfortunately did not live to see the Pet Rock, which he would have appreciated), and the final gesture of desecration, the Mona Lisa with a mustache. Duchamp was once asked to sign a Mona Lisa reproduction; he wrote “Shaved.”

The farce is Andy Warhol. Warhol was a moderately talented fashion illustrator who specialized in shoes and quickly realized that his real talent was not for art but hucksterism. Warhol’s true metier is the interview; it is not for nothing that he created a magazine by the same name. The interviews Warhol gave in the 60s are priceless. An excerpt from one I remember goes something like this:

Girl art journo (in cat glasses): If I could ask you a question about your electric chair series [Warhol silk-screened photographs of electric chairs for a while], Mr. Warhol… Did you mean to suggest, by isolating the electric chair, that modern capitalist society has dehumanized death, by sanitizing it?
[Five-second pause.]
Andy (in sunglasses): No.

Warhol famously made movies, indescribably dull movies, like the 12-hour shot of the Empire State Building whose only action is a bird flying by every half hour or so. He was often asked why he gave up painting for movies. “Because it’s easier,” he would say. He once advertised in The Village Voice that he would endorse anything for money. The beauty of these jokes is that they were literally true.

No jokes, however, are funny after the first couple times you’ve heard them, and these days it is hard to raise more than a yawn when you hear that the Tate Gallery has bought tin cans of some poor lunatic’s excrement. Nonetheless, we should remember that it was funny once. Duchamp and Warhol have an indelible place in history, though it may not be in art history — possibly the history of humor, or public relations.

(Update: Brian Micklethwait comments.)