Bear with me here. I hardly know where I am going with this, although I feel I have caught the spoor of something Tom would find delightful – that he would join with me joyfully in this new hunt. I’m confused because all I have is that spoor, and my spirits are in a hurry and a muddle due to his too soon death. I miss my friend of many years – of too few! I am not yet sure how to do with the world that, henceforth, shall miss him.
Tom has been a valued colleague since we first encountered each other. We corresponded often – not often enough, alas – about our hopes and worries in respect to our work, much of it coordinate here. We sometimes asked each other for editorial advice upon that work. I could rely on Tom for sound counsel. I hardly know how I shall manage without his sagacity.
But I must. I bid you all help me in that project, in which we may hope we can all together proceed for many more years to come. That would be a fitting legacy of his penetrant honest cheerful mind.
I propose that this essay be an early installment in something like a festschrift for Tom. Let us all try to limn what it was that he taught us. Perhaps we might make a book out of it. Or maybe just something on the scale of an issue of Amazing Stories, circa 1935: the sort of thing that was an important source of grist for the mill of his wits. That would please him, perhaps above all things we might do to honor him.
Annibale Carracci (1550 – 1609): Lapidation of St. Stephen (1604)
In the two classic pre-Christian canons of Western myth – the Greek and the Norse – anthropogenesis is brought about by natural processes under the observation of the gods. Man is earthborn in both canons, although indirectly in the Norse, and can therefore lay claim to a mother, either Gaia or Erda. In both myths fatherhood remains in the shadows. The gods who observe and interact with the earliest men conform to a model thoroughly anthropomorphic. The presence of fully human gods suggests that man existed before he existed and that man needed instruction from man in order to recognize himself and learn how to adapt himself to the cosmic environment. In the Hellenic and Scandinavian myths humanity enters into a world of violence. Neither Zeus nor Odin has as yet organized the world under the concept of law. The Greek and Norse canons share a word: Titan, an item of vocabulary that carries the inner meaning of brutal criminality. This word occurs in Old West Norse as Jotun and in Anglo-Saxon as Eotan. The giants, that is to say the Titans and Jotuns, war perpetually with the younger generation of gods. Peace requires the Olympians or the Aesir to suppress the giants by main force; and even then peace reprieves the universe only temporarily. Eruptions of chaos can occur anytime and anywhere. The Christian anthropogenesis, which is in fact the Hebrew anthropogenesis, differs minimally from its Pagan and Heathen counterparts, but it differs nevertheless in subtle ways, which make a difference. The Biblical God draws man forth from the clay, for example, by an intentional act; and God deliberately shapes man to resemble his Creator. The Hebrew God is less anthropomorphic than the Olympians or the Aesir, even aniconic, but his immediate precursors in Near Eastern myth, such as the Canaanite Baal and the Babylonian Ea, testify that he stems from a man-like version of deity, fit for a standing image. The physiognomic resemblance between Creator and creature is thereby explained.
This post is a sequel to my post on the stack of worlds. It tries to understand a few things about how a stack of worlds might work – or, perhaps, *must* work – and how those workings might help us untangle a few perplexities that have bedeviled thinkers for millennia. It is absurdly long, and for that I beg forgiveness. But I find there is little I can do about that, at present: when the inspiration comes, it comes as a unit, and the overwhelming necessity is just to get it all down before it vanishes.
Michael Willman (1626 – 1679): Creation of the World (1668)
The Romanian born anthropologist Mircea Eliade (1907 – 1986) led a hectic life in his thirties. Embroiling himself in politics on the right, he became a target even so of right-wing ire on the accusation that his novella Domnișoara Christina (1936) partook in pornography and obscenity, but the very next year he enthusiastically espoused the Iron Guard’s program that Romania should reconcile itself with its Byzantine, and therefore Christian, origins. No one in the 2020s knows anything about the Iron Guard except, when hearing it mentioned, to categorize it automatically with “fascism.” Eliade left Romania after the Communist takeover in 1945, migrated to France, and taught in Paris; he migrated to the United States in 1956 and lectured at the University of Chicago and elsewhere on the topic that obsessed him in the second half of his life – the meaning and function of religion, especially of the sacred. That Eliade had a stake in Romanian Orthodoxy is not contradicted by his opposition to “spiritualism.” In his twenties, Eliade read the French writer René Guénon (1886 – 1951), and came under his spell. Guénon also opposed “spiritualism,” by which he indicated the various theosophical banalities descending out of the Nineteenth Century, including Theosophy itself. Guénon wrote a hefty volume on the fraudulence of Helena Blavatsky’s mystical posturing and the quasi-criminal undertakings of her dubious followers. Elsewhere Guénon consistently emphasized the radical difference between his own Traditionalism and the somber but hollow tenets of Blavatsky’s Secret Doctrine (1888). Theosophy belonged to pseudo-initiation and counter-initiation, Guénon argued. These Guénonian attitudes became Eliade’s own; they inform his work. With Guénon and Julius Evola (1898 – 1974), Eliade constitutes the stable core of what might be called Twentieth Century skeptical esotericism.
I recalled the last phases of my former life, that darkling climax of pursuit and anger and universal darkness and the whirling green vapors of extinction. The comet had struck the earth and made an end to all things; of that too I was assured.
But afterward? . . .
The imaginations of my boyhood came back as speculative possibilities. In those days I had believed firmly in the necessary advent of a last day, a great coming out of the sky, trumpetings and fear, the Resurrection, and the Judgment. My roving fancy now suggested to me that this Judgment must have come and passed. That it had passed and in some manner missed me. I was left alone here, in a swept and garnished world (except, of course, for this label of Swindells’) to begin again perhaps…
The miracle of the awakening came to me in solitude, the laughter, and then the tears. Only after some time did I come upon another man. Until I heard his voice calling I did not seem to feel there were any other people in the world. All that seemed past, with all the stresses that were past. I had come out of the individual pit in which my shy egotism had lurked, I had overflowed to all humanity, I had seemed to be all humanity; I had laughed at Swindells as I could have laughed at myself, and this shout that came to me seemed like the coming of an unexpected thought in my own mind. But when it was repeated I answered.
H. G. Wells, In the Year of the Comet (1906)
That the comet’s “green vapors” amount to a Deus ex machina is no reason not to notice the real interest in the passage: The description, which goes on for pages, of the metamorphosis of consciousness that permits the narrator to see the world at last — as if the Blakean “Doors of Perception” had been flung wide. The narrator has ascended to a new order of existence. He is now a kind of superman, at least where keen-sightedness and self-clarity are concerned. The state of heightened consciousness is a recurrent motif in Wells’ oeuvre; so is the Nietzschean Übermensch. In Kipps (1905), the priggish Walsingham, who “had been reading Appearing roughly five years after Ritual in the Dark (1959) and roughly five years before The Philosopher’s Stone (1969), Colin Wilson’s ambitious novel Necessary Doubt (1964) represents its author in the moment when, beginning to appropriate genre formulas (murder mystery, science fiction, espionage novel), he simultaneously began to foreground philosophical themes and to exploit a version of Platonic dialogue for the dramatic exposition of ideas. Necessary Doubt echoes Ritual in a number of ways, particularly in granting to its point-of-view character the privilege of withholding testimony by which he would cooperate with official charges against an acquaintance other than perfectly innocent. The protagonist in Necessary Doubt is Professor Karl Zweig, an existential theologian of Austrian origin whom Wilson models in part on Paul Tillich. Zweig’s relation to the dubious and off-putting Gustav Neumann is somewhat analogous to Gerard Sorme’s relation to Austin Nunn in Ritual although Neumann differs from Nunn in his degree of social pathology (less acute than Nunn’s) and intelligence (higher than Nunn’s). As for The Philosopher’s Stone,Necessary Doubt anticipates it in the notion that access to intensified consciousness might be mediated by psychotropic drugs or by neurosurgery. The metallic substance that accomplishes this goal in The Philosopher’s Stone is called the Neumann Alloy, in a direct backwards link to the earlier work, as Nicolas Tredell has noted.[i]
Your mention of Massachusetts nails it. The high minded poison in North America has flowed ever from the banks of the Charles River, and it goes back at least as far as Emerson. Or – of much greater relevance these days – to Salem. I say so despite my profound respect for Emerson, and deep as his insights truly were. Ditto for Whitman and Thoreau, and indeed for all the Bostonians. You can’t become as influential as they if you are spouting sheer shouting nonsense.
Henry James wrote a novel called The Bostonians (1886). James saw Boston in much the same ways Kristor sees it. In his novel he explores the genetic relation of feminism, lesbianism, spiritism, and a degraded transcendentalism. Back in 1995 (it seems like forever ago) I published an article in Anthropoetics, one of the first online scholarly journals, on The Bostonians. That article may be accessed here. Camille Paglia once characterized The Bostonians as the only James novel with a truly manly protagonist. Basil Ransom is his name, a Confederate veteran. He visits Boston to see his cousin Olive Chancellor, who has glombed on to a teenage girl, Verena Tarrant, who is a rising star in the Boston séance circuit. James brilliantly illustrates through his narrative the intimate intermixture of “progressive” politics, the flim-flam of spiritism, and sexual degeneracy. Olive takes in Verena, obviously wanting to groom her to be her partner in life. I won’t spoil the plot for someone who wants to read the novel, but I indeed recommend reading it.
At one point, Verena is supposed to appear before a crowd in a large auditorium; but she is late. Here is a passage from James:
It had become densely numerous, and, suffused with the evenly distributed gaslight, which fell from a great elevation, and the thick atmosphere that hangs forever in such places, it appeared to pile itself high and to look dimly expectant and formidable. He had a throb of uneasiness at his private purpose of balking it of its entertainment, its victim–a glimpse of the ferocity that lurks in a disappointed mob.
The name of George Sterling (1869 – 1926) has not figured for a long time in the educated consciousness perhaps because the educated consciousness suffers from a contraction of its horizon. The name of Clark Ashton Smith (1893 – 1961) possesses more currency today than that of Sterling, but only within a circle of genre fanatics. Ironically, Sterling more or less discovered the young Smith, encouraged him to write, and found venues for his early poetry. After Sterling’s suicide, Clark made a frugal living by selling his prose to the pulps, tales of necromantic extravagance mainly, and amalgams of horror and science fiction, written for the most part for Weird Tales, one of the specialist sub-genre-journals of the mid-Twentieth Century. Smith’s name circulates more widely today than it did in his lifetime in that his complete work in poetry, prose, and correspondence is available in print. Very little of Sterling’s output remains in print; he is a phenomenon, more or less, of the antiquarian book market. In Sterling’s lifetime however he stood at the head of the California Symbolist School, which, centered on San Francisco, took its cues from the verse of Charles Baudelaire and Stéphane Mallarmé. Ambrose Bierce and Jack London praised Sterling in his lifetime. Sterling enjoyed the reputation of being the “King” of California’s “Bohemia.” Young poets looked to him for guidance, which he gave generously. Anticipating the Beats, he indulged in alcohol, marijuana, and other, stronger drugs whereupon the toll of vice, not least mounting debt, led him to the taking of his own life by cyanide. Smith’s modus vivendi no doubt protected him from a similar imbroglio. Sticking to remote Auburn in the foothills of the Sierra Nevada Mountains, Smith avoided the citified pressure that exacerbated Sterling’s difficulties. Sterling’s personality, more egocentric than Smith’s, carried a trace, unfortunately, of snobbism; he criticized Smith for his ambition to publish in the pulps and even for reading them. Smith’s taste ran catholic – he would eventually translate almost the entirety of Baudelaire’s Fleurs du mal into English, knew Greek and Latin literature well, but delighted also in the stories of his fellow Weird Tales contributors.
The English composer Ralph Vaughan Williams (1872 – 1958) wrote nine symphonies over his lifetime beginning with the choral-orchestral Sea Symphony of 1910, a setting of Walt Whitman’s maritime verse, and ending with the Symphony in E-Minor of 1957. Vaughan Williams eschewed a numbering system, designating his symphonic scores, which form the trunk of his compositional achievement, only by title or key signature. As follow-ups to his Sea Symphony, Vaughan Williams produced A London Symphony (first version 1914; final revision, 1936) and A Pastoral Symphony (1921), both of which exhibit programmatic qualities although their author downplayed these, as have subsequent commentators. The original version of A London Symphony had its first performance under Geoffrey Toye in its namesake city in March 1914, and A Pastoral Symphony, also in London, in January 1922 under Adrian Boult. The next three symphonies (F-Minor, D-Major, and E-Minor) lacked titles, but the seventh, which drew on a film-score that the composer had written in 1947, he called Sinfonia Antartica. The composer completed Sinfonia Antartica, after several years of revision, in 1952. John Barbirolli then conducted the premiere in January 1953 with the Hallé Orchestra in Manchester. The final symphony, sharing its key-signature (E-Minor) with the sixth, has literary roots in Thomas Hardy’s Tess of the d’Urbervilles (1891). It depicts a characteristic topography, in this case the Salisbury Plain, as do A London Symphony, A Pastoral Symphony, and Sinfonia Antartica theirs – but it remains untitled. In fact, A London Symphony also takes inspiration, at least in part, from a literary source – the epilogue to H. G. Wells’ Tono-Bungay, a novel that saw publication in 1906. Although professedly an agnostic, Vaughan Williams (hereafter RVW) in his works, including the symphonies, repeatedly and almost obsessively approached the topic, in all its aspects, of transcendence.
My 1987 Paroles Gelées interview with René Girard is included in Cynthia L. Haven’s newly issued Conversations with René Girard as Chapter IV, “The Logic of the Undecidable.” Haven writes: “Bertonneau, at that time a doctoral student in the UCLA Program in Comparative Literature, began the interview by invoking what Paul de Man refers to as ‘the Resistance to Theory,’ in an essay of that name.” I meant resistance to Girard’s theory because of its vindication of a Christic anthropology. Haven adds a comment that I made when she contacted me about including the interview in her anthology: “If I experienced any nervousness on the occasion of the interview, Girard immediately put me at ease. I conducted two other interviews for Paroles Gelées. Without mentioning any names, the contrast with Girard could not have been greater. That makes Girard stand out all the more in my memory.” The Kindle edition is only $14.99 at Amazon.
Richard M. Powers (1921 – 1996): Modernity as Apocalypse
By the irony of belatedness, reaction emerges from revolution and the critique of modernity from modernity itself. Tradition stopped being an unnoticed background and became a theme in writers like Joseph de Maistre (753 – 1821) and François-René de Chateaubriand (1768 – 1848) during and in the aftermath of the Revolution in France. Having made modernity a theme, the work of Maistre and Chateaubriand, among others, could be carried on by writers of later generations. In the first half of the last century, René Guénon (1886 – 1951) and Julius Evola (1898 – 1974) stand out as major inheritors of the reactionary genre. Perhaps the name of Oswald Spengler (1880 – 1936) should be added to those of Guénon and Evola. The two men were certainly influenced by Spengler’s Decline of the West (Volume I, 1919; Volume II, 1922), which sees the modern period as belonging to “civilization” rather than to “culture,” the former being for Spengler moribund and the latter alive. According to Spengler, Culture, with a capital C precedes civilization; and civilization can last for a long time. Nicolas Berdyaev (1874 – 1948) also contributed to the critique of modernity although the recognition of his brilliance and the appearance of his early titles together constitute a fairly recent phenomenon. Every year sees the publication in many languages of books that owe a debt to these writers. Among those appearing in English recently, one could point to Thaddeus J. Kozinski’sModernity as Apocalypse – Sacred Nihilism and the Counterfeits of Logos (2019) and Daniel Schwindt’sCase against the Modern World – a Crash Course in Traditionalist Thought (2016). Both will reward the reader even though their authors penned them (what a quaint term) before the events of 2020, which demarcated one age from its successor. Both view modernity from a Catholic-Traditionalist perspective, but with nuances of difference. Both view modernity as accelerating toward its inevitable climax.