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Friday
Jan042008

The Holmes Classification and Jeremy Brett

jeremy%20brett.jpgMany winters ago I offended an acquaintance when, in a moment of unforgivable cavalierness, I declared the Sherlock Holmes stories to be "works written for children."   Rarely have I made a comment that I so regret.  In point of fact, I had loved the stories as I suppose all young boys do, and was particularly taken by the magnificent screen embodiment of Holmes by the late and sensationally talented Jeremy Brett.  If you have never seen these productions, which ran on PBS's Mystery! from 1984 to just before Brett's death in 1995, I cannot possibly recommend them more highly.   Of the 56 stories and four novellas, rediscovered and readored by me the last few years, 41 episodes (with one episode combining elements of two stories) were filmed and are viewable on 21 discs.

1) The Adventures of Sherlock Holmes (Disc 1, 1984): “A Scandal in Bohemia”; “The Dancing Men”; “The Naval Treaty”; “The Solitary Cyclist”
2) The Adventures of Sherlock Holmes (Disc 2, 1984): “The Crooked Man”; “The Speckled Band”
3) The Adventures of Sherlock Holmes (Disc 3, 1984): “The Blue Carbuncle”; “The Copper Beeches”
4) The Adventures of Sherlock Holmes (Disc 4, 1984): “The Greek Interpreter”; “The Norwood Builder”
5) The Adventures of Sherlock Holmes (Disc 5, 1984): “The Resident Patient”; “The Red–Headed League”; “The Final Problem”
6) The Hound of the Baskervilles (1984) 
7) The Return of Sherlock Holmes (Disc 1, 1986): “The Empty House”; “Abbey Grange”
8) The Return of Sherlock Holmes (Disc 2, 1986): “The Second Stain”; “The Six Napoleons”
9) The Return of Sherlock Holmes (Disc 3, 1986): “The Priory School”; “Wisteria Lodge”
10) The Return of Sherlock Holmes (Disc 4, 1986): “The Devil’s Foot”; “Silver Blaze”; “The Bruce–Partington Plans”
11) The Return of Sherlock Holmes (Disc 5, 1986): “The Musgrave Ritual”; “The Man with the Twisted Lip”
12) The Sign of Four (1987)  
13) The Casebook of Sherlock Holmes (Disc 1, 1991): “Lady Carfax”; “Thor Bridge”
14) The Casebook of Sherlock Holmes (Disc 2, 1991): “Shoscombe Old Place”; “The Boscombe Valley Mystery”
15) The Casebook of Sherlock Holmes (Disc 3, 1991): “The Illustrious Client”; “The Creeping Man”
16) The Eligible Bachelor (1992, based on the story “The Noble Bachelor”)
17) The Last Vampire (1993, based on the story “The Sussex Vampire”)
18) The Master Blackmailer (1993, based on the story “Charles Augustus Milverton”)
19) The Memoirs of Sherlock Holmes (Disc 1, 1994): “The Three Gables”***; “The Dying Detective”
20) The Memoirs of Sherlock Holmes (Disc 2, 1994): “The Golden Pince-nez”; “The Red Circle”
21) The Memoirs of Sherlock Holmes (Disc 3, 1994): “The Mazarin Stone***/ The Three Garridebs”; “The Cardboard Box”

For now I will spare you the disquisition, but the spurious (***) authorship of both "The Three Gables" and "The Mazarin Stone" has long been a topos for Sherlockians.  All these discs are available for rental or purchase from the usual suspects.  Brett's performance in My Fair Lady also reminds me that I saw a fine version of the same classic the other night at the Kennedy Center.

Thursday
Jan032008

A Few Soft Words About the Transcendent

Although Eagleton addresses the subject very eloquently, leaving little to add, I am still nonplussed at how even highly educated and respected opponents of faith still think of religion as a bunch of Believers chanting, making sacrifices and saying how the Lord has led them onto the path of righteousness.   They will deny this, but they hardly distinguish between fundamentalists, or to use a less–scorned term, people who take the holy books literally although they can barely read much less interpret them, and the great scholars and artists of all periods of human existence.  This is the equivalent of equating a port–a–potty, a small, limited, and purely functional thing that provides immediate and consistent relief, with the Taj Mahal.

Morals have not changed, but since science has made our lives easier it leads some to think that morals are antiquated.  Yet morals by definition cannot be antiquated.  Customs may be antiquated and immoral, but morals are unalterable codes of conduct, and one would do well not to confuse practice with ideal morality (usually, as it were, quite distinct entities).  So one does not know, in fact, that the tribesmen are anachronistic and wrong; their wickiups and primal chants may seem backward although it's very likely that they believed in the same things we do.  They simply have a less 'modern' switchboard – that is, something that can appeal directly to our sense of space and function – for conducting operations.  And while religion may be comforting to the poor who seek redemption for their hardscrabble lives, religion to the privileged (we count ourselves among them, by the way) is the opposite of comfort, it is about responsibility, because it tags each of our actions with consequences.  On the contrary, it is atheism or agnosticism that provides comfort by suggesting there is nothing to be worried about since it all is too complex or not yet discovered.  Here are the tenets of their unfaith:

1) There is nothing worth knowing 'for the present time,' but when there will be, it surely will appear in bold newspaper headlines everywhere.  Not only that, once all or part of the truth is revealed, it will be immediately comprehensible to everyone, regardless of training, education, rigorous thinking processes, faith, language, or intelligence. 

2) If we can disprove one little facet of any theory by stating that it is not universally held, we can whittle down the work of thousands of artists, scholars, and thinkers over the centuries, into confirming that we really know nothing at all.  Morals are the product of necessity because governments punish crimes and no one, as far as is known to us, has ever abstained from a crime he could have gotten away with.

3) Since science tells us a toaster will toast bread, and that is the normal outcome of using such an instrument, science has made progress.  Pithecanthropus did not have a toaster, nor for that matter, an oven to bake grain, and obviously concluded that when he ate a mango, it was at the grace and mercy of the mango god Frutita.

4) Science also has no explanation for how and why we came to be here.  Strange how quick they are to dismiss any spiritual beliefs that are not universally agreed upon, but the disputes among physicists and astronomers are seen as polite humbug and oneupmanship. 

5) Religion is basically a bunch of people who do not want to be responsible for their actions and therefore blame (and, occasionally, even thank) a Higher Being for the events in their lives.  Their faith is a total sham from beginning to end that involves brainwashing, the quoting of old and indecipherable collections of fairy tales, the punishment of those who do not adhere, and a general smugness that their path is the broad band of destiny.  When they really don’t like someone, they massacre them and claim it to be God’s will.

6) Religion does not involve any of the following: original thought, doubt, scepticism, debate, research, learning, interpretation, concern, investigation, and artistic merit.  In addition, while believing in God makes sense to some quaint degree, it is very puzzling that anyone nowadays would still believe in Jesus Christ.  After all, he died almost two thousand years ago, and those were different times: the Jews were in Israel, a Latin-based language was the lingua franca of Europe, the Middle East was in turmoil, and sharks patrolled the Red Sea.  Jesus is a product of his time much like, say, Elvis Presley.  Elvis is dead, so we need to get over it and stop pretending he’s hiding out somewhere in Nevada.

7) The best and really, let us be honest, the only way to be sure of anything is to touch, smell, hear, taste, or see it.  Otherwise, it cannot be vouched for and should be readily discarded.  Love, friendship, hope, optimism, curiosity, pride, shame, pity, doubt – all these things only exist insofar as we can sense them.  For example, I express my friendship to another person by calling her my friend, supporting her decisions and being there when something troubles her.  It would be unfathomable that I could also love, pity, or be proud of her, often when she is not there, and often when I have no one to whom to show these emotions except myself.  That is not friendship, but a trick I use to convince myself that I am needed by other people and therefore have a reason to get up in the morning.  It also lets me think of myself as a good and righteous human being who is living in truth, who is justified in his distinctions of right from wrong, and who therefore may be accorded a certain authority in speaking or writing about life and its events.  I do this all for selfish reasons because everything we do is for selfish reasons.  That is the law of the jungle and we are simply its most evolved members.

Thursday
Jan032008

Emma Zunz

My rendition of the Borges classic.  You can read the original here.

While returning from the textile factory of Tarbuch and Loewenthal on the fourteenth of January, 1922, Emma Zunz found at the back of the entrance hall a letter dated in Brazil by which she knew her father had died.  The seal and the envelope fooled her at first; then she became discomfited by the unknown handwriting.  Nine or ten scribbled lines sought to fill up the page; Emma read that Señor Maier had ingested a strong dose of veronal by mistake and died on the third of the current month in the hospital in Bagé.  The letter was signed by a companion from her father’s boarding house, a certain Fein O’Fain of the Rio Grande, who could not have known that he was addressing the daughter of the deceased.

250px-Jorge_Luis_Borges_Hotel.jpgEmma let the paper fall.  Her first sentiment was indisposition in her stomach and knees; then she felt blind guilt, unreality, cold, fear; then she wanted it to be the next day already.  She understood  right afterward that this wish was useless because her father’s death was the only thing that had happened in the world and that would keep happening without end.  She retrieved the paper and went to her room.  She furtively guarded it in a drawer, as if, otherwise, it would meet other ends.   She had already started to see them loom; perhaps she was already as she would be.

In the growing darkness, Emma cried until the end of the day of the suicide of Manuel Maier, who was Emanuel Zunz in the old, happy days.  She remembered summer vacations on a small farm near Gualeguay, remembered (tried to remember) her mother, remembered the house in Lanús that they auctioned off, remembered the yellow lozenge panes of a window, remembered the prison sentence and the opprobrium, remembered the anonymous letters with the newspaper clipping on “the cashier’s embezzlement,” remembered (but this actually she never forgot) that her father, that last night, had sworn to her that the thief was Loewenthal.  Loewenthal, Aaron Loewenthal, previously the factory manager and now one of the owners.  Emma had guarded this secret since 1916.  She had revealed it to no one, not even to her best friend, Elsa Urstein.  Perhaps she was evading profane incredulity; perhaps she believed that her secret was a link between her and her absent father.  Loewenthal did not know that she knew; from this small fact Emma derived a feeling of power.

That night she did not sleep; and when the first light outlined the window’s rectangle, her plan had already been perfected.  She got that day, which to her seemed interminable, to be like the others.  In the factory, there were rumors of a strike; as always, Emma declared herself to be against all violence.  At six o’clock, she finished work and went with Elsa to a women’s club which had a gym and swimming pool.  They signed in; she had to spell and repeat her name and surname and pretend to enjoy the vulgar jokes which accompanied the review.  With Elsa and with the younger of the Kronfusses, she talked about which cinema they would go to on Sunday afternoon.  Then they spoke about boyfriends, with no one expecting Emma to speak.  She was going to be nineteen in April, but men still inspired almost pathological terror in her ... On returning, she made some tapioca soup and vegetables, ate early, went to bed and forced herself to sleep.  In this laborious and trivial way, Friday the fifteenth, the eve of the events, passed.

On Saturday, impatience woke her up.  Impatience, not inquietude, and the sole relief of being on that day, at an end.  She no longer had to plot and imagine: within a few hours, the simplicity of the events took over.  She read in La Prensa that the Nordstjärnan of Malmö was setting sail tonight from pier three; she phoned Loewenthal, insinuated that she desired to communicate (without the others’ knowing about it) something about the strike, and promised to pass by the office at nightfall.  Her voice was trembling; the trembling suited an informer.  No other memorable event occurred that morning.  Emma worked until twelve and fixed the details of a Sunday walk with Elsa and Perla Kronfuss.  After having lunch, she lay down and, eyes closed, recapitulated the plan she had plotted.  She thought that the last stage would be less horrible than the first and would doubtless provide the taste of victory and justice.  Suddenly, alarmed, she got up and ran over to the drawer of the dresser.  She opened it; under the picture of Milton Sills, where she had left it the night before, was the letter from Fain.  No one could have seen it.  She began to read it and ripped it up.

To relate with certain reality the events of that evening would be difficult and perhaps not right.  One attribute of the infernal is its unreality, an attribute that at once mitigates and aggravates its terrors.  How could one make an action credible when one did not believe who did it?  How can one recuperate this brief chaos which, today, the memory of Emma Zunz repudiates and confounds?  Emma lived by Almagro, on Liniers street; it is evident to us that she went to the port that evening.  Maybe in the infamous Paseo de Julio she saw herself multiplied in mirrors, revealed by lights, and undressed by hungry eyes; but it is more reasonable to conjecture that at first she strayed inadvertently towards the indifferent arcade ... She entered two or three bars and saw the routine and manners of other women.  Finally she spoke to the men from the Nordstjärnan.  She was afraid that one man, very young, would fill her with tenderness, so she opted for another, coarse and perhaps shorter than she was, for whom the pureness of the horror would not be mitigated.  The man led her to a doorway, then a turbid entrance hall, then a steep staircase, then a small room (which had a window with lozenge panes identical to those in the house in Lanús), then to a door which was locked.  The grave events were outside of time; and for that reason, the immediate past remains cut from the future; and for that reason, the parts that form the events do not seem consecutive.

At what time apart from this time, in what perplexing disorder of unconnected and atrocious sensations did Emma think but once of the death that motivated her sacrifice?  I am of the belief that she thought about it one time, and at this moment endangered her desperate proposition.  She thought (she could not but think) that her father had done the horrible thing to her mother which they were now doing to her.  She thought with faint astonishment and immediately took refuge in her vertigo.  The man, a Swede or a Finn, did not speak Spanish; he was a tool for Emma as she was for him, but she was serving joy and he justice.

Once she was alone, Emma did not immediately open her eyes.  On the lamp table was the money the man had left.  Emma got to her feet and ripped up the money as she had ripped up the letter.  Ripping up money is an impiety, like throwing out bread; Emma repented as soon as she did it.  An act of arrogance and on that day ... Fear got lost in her body’s sadness, in her disgust.  Her disgust and her sadness  were paralyzing her, but Emma rose slowly and proceeded to get dressed.  No bright colors remained in the room; the last dusk was becoming worse.  Emma managed to leave without anyone’s notice; at the corner, she boarded a train on the Lacroze line which was heading west.  Following her plan, she chose the seat all the way at the front so that they could not see her face.  Perhaps it consoled her to affirm, in the insipid hustle and bustle of the streets, that what happened had not contaminated matters.  She traveled through deteriorating and opaque neighborhoods at once seen and forgotten and got off at one of the turnings of Warnes.  Paradoxically, her fatigue came to be a strength since it forced her to concentrate on the details of the affair and conceal its background and its end.

Aaron Loewenthal was, according to everybody, a serious and reliable man; but his few intimates knew him as greedy.  He lived upstairs in the factory, alone.  It was set up in a run–down area for fear of thieves; he kept a large dog in the factory’s courtyard and in the drawer of his desk, everybody knew, a revolver.  Last year he had cried with much decorum over his wife’s unexpected death (a Gauss who bore a good dowry!), but money was his true passion.  To his personal embarrassment, he was less talented at making it than keeping it.  He was very religious, believing himself to have a secret pact with the Lord which excused him from acting good in exchange for orations and prayers.  Bald, corpulent, in mourning garb, with steamed–up glasses and a blond beard, he stood by the window expecting the confidential report of worker Zunz.

He saw her push the gate (which he had left half–open on purpose) and cross the dark courtyard.  He saw her give a small start when the still–fastened dog barked.  Emma’s lips were moving like those of someone praying in a low voice; tired, they repeated the sentence which Señor Loewenthal would hear before dying.

Things did not happen the way Emma Zunz had foreseen them.  Since yesterday’s early morning she had dreamt of many things, holding the firm revolver, forcing that miserable man to confess his miserable guilt, and explaining that intrepid stratagem that would allow Divine Justice to triumph over the justice of men (not by fear but by being an instrument of Justice, she did not wish to be punished).  One bullet in the middle of the chest would then seal Loewenthal’s fate.  But the events did not occur thus.   

Before Aaron Loewenthal, more than the urgency of avenging her father, Emma felt the urgency of punishing the outrage she had suffered because of him.  She could not but kill him after this meticulous disgrace.  Nor did she have the time to spare for theatrics.  Seated and shy, she asked Loewenthal for forgiveness and invoked (as an informer) the obligations of loyalty, mentioned certain names, said she understood others and cut herself off as if fear had won out.  She managed to make Loewenthal leave for a glass of water.  When he, incredulous but indulgent of such a fuss, returned from the dining room, Emma had already taken the heavy revolver from the drawer.  She squeezed the trigger twice.  His considerable body collapsed as if the explosions and the smoke had ripped him up; the glass of water broke; his face showed both fear and anger; the face’s mouth insulted her in Spanish and in Yiddish.  The bad words did not cease; Emma had to fire another time.  In the courtyard, the tethered dog broke out in barking, and an effusion of sudden blood remained on the obscene lips and stained his beard and clothes.  Emma began the accusation she had prepared (“I have avenged my father and they will not be able to punish me...”), but she did not finish because Señor Loewenthal was dead.  She never knew whether he was able to understand.

The mounting barks reminded her, however, that she could not rest.  She disarranged the couch, unbuttoned the cadaver’s jacket, removed his bespattered glasses and left them on top of the file cabinet.  Then she took the phone and repeated what she would repeat so many times, with these and other words:  Something unbelievable has happened ... Señor Loewenthal made me come by with the strike as a pretext ... He took advantage of me and I killed him.

As it were, the story was unbelievable, but it prevailed upon everyone because it was substantially true.  Emma Zunz’s tone was real, her decency was real, her hate was real.  And the outrage which she had suffered was also real: only the circumstances, the time, and one or two names were false.

Wednesday
Jan022008

An Open Letter on A Grammar of Assent

Dear Friend 
 
You have asked me what is religious experience, a topic I cannot hope to explain in any detail because religious experience is precisely what we sense that does not lend itself to explanation.  I can say, however, that having premonitions of what is about to happen is not a religious experience, because life is either a religious experience or it is not.  Knowing or seeing something beforehand might be nothing more than an example of braille on the plain surface of time, but it certainly does not qualify as anything profound.

The approach I can suggest for your other questions is that it is not about understanding anything at all, but by experiencing.  The formulation of the intercourse of one mind's experience of something beyond what one can see and touch may be termed an aesthetic expression.  Sustaining that expression over a whole canvas, or page, or series of euphonious instruments, might be termed an artistic work.   Seeing the world in this way  may then be termed as artist's perspective and is not a choice but a vocation bereft of any higgedly–piggedly religious epiphany.   An epiphany implies that there is a break in consciousness that allows the subject to enter a higher plane.  But there are no breaks from my perspective, because the viewpoint is as constant as the firmament itself is starry and black.

In short, one either sees the world this way or one doesn't, and there is really nothing one can do about it.  Time and again common sense has tried, in gruff impatience, to pull me away from the exotic beauty of some magnificent exhibit to show me the spoils of man's discoveries, only to have me resist and shake myself loose each time.    Answers are not to be found, but to be lived, and perhaps when we are sad and grey and life's glow has dimmed, we will derive a certain thread of understanding from this bedlam.  Until then I will remain as enlightened as a dolmen amidst the sylvan scene.

newman1844h.gifThe title of this post is one of the most remarkable texts ever written.  It is, in a few words, a proof of proof, and one that goes beyond contemporary thought by virtue of both its openness and its tightness. It is by a man appropriately called Newman, whose style and logic are so incontrovertible that they could corral the staunchest pagan (he was a Cardinal) and make the most ardent of disbelievers twitch.   I will leave you, however, with a quote from another famous book, which will perhaps express something my abilities cannot:

"He [Maximov] was as reliable as iron and oak, and when Krug mentioned once that the word 'loyalty' phonetically and visually reminded him of a golden fork lying in the sun on a smooth spread of pale yellow silk, Maximov replied somewhat stiffly that to him loyalty was limited to its dictionary denotation.   Common sense with him was saved from smug vulgarity by a delicate emotional undercurrent, and the somewhat bare and birdless symmetry of his branching principles was ever so slightly disturbed by a moist wind blowing from regions which he naively thought did not exist.  The misfortunes of others worried him more than did his own troubles, and had he been an old sea captain, he would have dutifully gone down with his ship rather than plump apologetically into the last lifeboat."
Tuesday
Jan012008

How about that! The Life of Mel Allen

This is my Amazon review of Stephen Borelli's definitive biography of Yankees broadcaster Mel Allen. Get the book here.

180px-Mel_Allen_NYWTS.jpgMel Allen was not only the voice of the Yankees: he was the voice of all baseball for three decades, as important a sports icon in his time as John Madden is to younger generations, and as respected a commentator as Marv Albert or Vin Scully.  When you thought of baseball (and, as Stephen Borelli assiduously notes, any big-time sporting events), you could hear the soothing calm of Mel's clear, crisp Southern drawl as he effortlessly described at-bat after at-bat.  Knowledgeable, charming and precise, Allen was simultaneously the most spontaneous and the most polished of all broadcasters.  Nowadays we think little of these qualities in our high-definition, internet world, but at the time, most citizens were radio-bound, and they trusted and loved one man before all his peers, Melvin Allen.

Borelli's research is first-rate and wonderful entertainment, and will appeal both to diehard sports fans and those who love tantalizing narratives.  I sat down one July evening after having bought my copy and read the whole thing, cover-to-cover, in four hours (missing dinner, I noticed only later).  My wife, who is not overly interested in sports, also read it and greatly enjoyed it.  It is a treasure trove of anecdotes, facts, figures, and, most of all, the story of the fantastic voyage of an impoverished Jewish boy from rural Alabama who fought prejudice and ignorance to become the most respected and highly paid sports broadcaster in the world.  I loved Mel Allen before I read the book, and already considered him the epitome of announcers and someone whose kind we will never see again.  After reading this superb account of his life, his times, and the lasting impact he made on both fans and players, I am even more settled in my opinion.  As you will discover, there are hundreds of reasons why, in the words of George Steinbrenner himself, "no man in the history of the Yankees has ever meant more to the Yankees than Mel Allen."

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