St. Buddha

Today is Bodhi Day in Japan. This commemorates the enlightenment of Siddhārtha Gautama after forty-nine days of meditation under a Bodhi tree, and was traditionally celebrated on the eighth day of the twelfth month of the Chinese calendar, now transferred in some traditions to the eighth day of the twelfth month of our current calendar.

According to the legend Siddhārtha, raised in great wealth and luxury, was so horrified on discovering disease and misery that he spent many years searching for the answer to the ultimate question, the meaning of life, the universe, and everything. (42, anyone?) After studying under several teachers, taking fasting to ridiculous lengths, and endless meditation sessions, he finally vowed to sit under a tree until he found true enlightenment. After seven weeks of solid meditation enlightenment came to him, and the Noble Eightfold Path was born. Bodhi Day commemorates this event.

Now as it happens I’ve never met anybody who celebrated Bodhi Day—or, at any rate, I’ve never been around when they did. I don’t know how seriously Buddhists take this holiday, but I read that some decorate a ficus with multi-colored lights which are turned on for the thirty days following the 8th, and that tree-shaped cookies are baked for the kids. Doing nice things for the other beings that share our planet is another feature of the season.

Offhand this sounds to me like a Buddhist take on our common Yuletide traditions, much as Christmas is a Christian take on them. I base this, however, only on the most casual of reading; not on anything resembling research. My impression is that Buddhism generally prefers to blend in with local culture, and for all I know some of these features may be explicitly taken from the Christian celebration—though again, as Christians took them from earlier “faiths”, this would be simply another passing on of the torch.

Torches can be passed in many ways, and the story of Siddhārtha Gautama is a fascinating one. It circulated in many forms. In one of them he became an Indian prince who converted to Christianity (brought to India by St. Thomas) and under its influence lived an ascetic life of great holiness. In this tradition he is called St. Josaphat (though he was never officially canonized by the Roman Catholic church) and his feast day is celebrated 27 November. Which just goes to show, I guess, that the study of theology is full of surprises.

Pearl Harbor Day

Today is Pearl Harbor Day, one of several holidays that are in the Christmas season, but not of it, so to speak.  I had originally intended to have a post today on the observance, but my time got eaten up in one of the idiotic arguments and discussions that seem to infest this house constantly.  I’ve got to get moved out, and it’s increasingly looking like the sooner the better.

So, what about Pearl Harbor?  The surprise Japanese attack on the U. S. Naval base sixty-eight years ago was the Nine Eleven of my parents’ generation, and was still an open wound when I was growing up.  My best friends’ father (along about first grade or so) was partially deaf, and lived as a result in a somewhat isolated world socially; he had been on board one of the ships attacked that day and his deafness was a result.  Virtually any adult at that time could tell you exactly where he or she was when the news of the attack came.  It must have cast a deep shadow over the Christmas festivities of that year.

I'd intended to say something I hoped would be interesting about the day, but it’s cold and I’m exhausted, and I can’t come up with anything.

Instead of mulling over the contrast between an act of war in a season of peace, I suggest reading this repost of a piece on the authorship of “A Visit from St. Nicholas” at Millard Fillmore's Bathtub.  It’s more in keeping with the season anyway.

A Punch in the Jaw from Jolly Old St. Nick

Tara: There’s a Santa Claus?
Anya: Mm-hmm. Been around since, like, the 1500s. But he wasn’t always called Santa. But with, you know, Christmas night, flying reindeer, coming down the chimney, all true.
Dawn: All true?
Anya: Well, he doesn’t traditionally bring presents so much as, you know, disembowel children. But otherwise…
Tara: The reindeer part was nice.

Buffy the Vampire Slayer: “The Body”

Today is St. Nicholas Day, the official start of the holiday marathon that constitutes Yuletide.  This is the day little children in Teutonic countries who put out a shoe filled with hay the night before wake up to find the hay replaced by candy.  The hay is for St. Nicholas’ horse, and the candy is a reward for decent behavior from the kids.  Sometimes stockings are put out instead of shoes, and the St. often comes into the house through the chimney.  St. Nicholas, by the way, has a variously-named helper who not only carries the bag of rewards, but also helpfully carries a rod for corporal punishment of bad kids.  In Switzerland, Austria, and some parts of Germany he’s an unkempt horned demon named Krampus, or Klaubauf; in other parts of Germany he’s a uncouth knight called Ruprecht; and in the Netherlands he’s a nasty-looking guy known as Black Peter (Zwarte Piet), not to be confused with the old whaler whose death Sherlock Holmes once investigated.

Like so many of the older saints and martyrs, the historic Nicholas of Myra is a slippery fellow.  He scuttles about in the shadows, leaving little for a researcher to work with. What small record about him we do have to go on is legend, and only the existence of those legends gives us any reason to believe that the guy was important in his own time, and apparently much loved.  Historically all we can say is that a cult of St. Nicholas was already prominent in the sixth century.  Behind the cult presumably lies a real human being, but we know nothing whatsoever about him.

Reference works usually say something like this:

Saint Nicholas (Greek: Άγιος Νικόλαος , Agios [“saint”] Nikolaos [“victory of the people”]) (280 - 6 December 343) is the common name for Nicholas of Myra, a saint and Bishop of Myra (Demre, in Lycia, part of modern-day Turkey).  Although born to great wealth, he was generous to the poor.  He had a reputation for secret gift-giving and many stories are told of his benevolence.  At the council of Nicea he championed orthodoxy against the Arian heresy.  He died 6 December 343.

The trouble is, none of this is actually history.  It is, rather, an attempt to find historic kernels hidden in the mass of legends that surround the figure.  Extracting history from legend is an exacting task, one that requires a great deal of time, patience, and above all, some basis (other than personal preference) for evaluating the material.

Ideally there would exist a historical record, however meager, about the figure in question—as there is, for example, about Billy the Kid or William Shakespeare.  The matter of history then gives us something with which to judge the matter of legend; we have in that case a basis for making a decision.  The exact balance struck may depend on the views held by the particular historian about the soundness of tradition or the like, but at least there is some ground to stand on in making a decision.  But for Saint Nicholas there is nothing of the sort, no historical record of any kind.

Another possibility would be to examine the context in which he is supposed to have lived; to take a look at what is known about Myra (let us say) or the office of the bishop in the early fourth century (let us say) and use that information to judge the plausibility of the stories that have come down to us.  The weakness with this approach, however, is obvious.  It already assumes a certain body of facts—say that a man named Nicholas in fact existed in the early fourth century, that he was a bishop and that he lived in Myra.  You could apply the same sort of standards in evaluating the stories about Sherlock Holmes, for example, and in the end you’d be no closer to determining any facts about the historic Sherlock Holmes, because there was no such person.

Given the absence of anything but the legend to work with, the starting point has to be the legend itself.  A story that has been attached to various figures, for example, is far less likely to be genuine than one that is told only about the character we’re looking at.  A story that appears late in the transmission of the legend, and whose growth can be traced over time, is almost certainly not accurate, especially in its latest stage of development.  I would also note that stories that purport to tell the origin of some particular custom or landmark should be examined extremely closely; human beings enjoy telling such stories and attaching them to famous figures without too much regard for the facts on the ground.

Two stories about the legendary Saint Nicholas have always stuck in my mind.  The first I encountered many years ago, though I don’t specifically remember where.  Essentially the bishop gets wind of a guy in town who is impoverished; he is so poor that he can’t afford dowries for his three daughters.  The father is therefore contemplating turning his house into a brothel and prostituting his kids in order to make ends meet.  (The version I remember from my childhood was a bit vague on this particular point, actually.)  The bishop, however, decides to circumvent this by providing dowries for the daughters.  He does so by tossing a bag of gold through the man’s window in the dead of night.  (Again, the version I remember from childhood had him dropping the bag down the chimney.)  The man is delighted with this and does indeed succeed in marrying off his eldest daughter, thanks to Bishop Nicholas.  Pleased that the father didn’t for example make off with the money himself, the bishop tosses a second sack of gold through the window for the second daughter, and then later on a third sack for the third.  On that occasion, however, he is caught by the father, who expresses his gratitude for what the bishop has done for him and his children.  And they all live, we may assume, happily ever after.

Now Jona Lendering suggests that this story is likely to be true because it contains no supernatural elements, and that the motive for Nicholas’ actions—his concern over the fate of the girls—is unique in ancient literature.

Care for women was not a top priority in the Roman empire, and the anecdote, in this form, can not have its roots in a pagan environment. On the other hand, in early Christianity, women played an important role (e.g, as deaconesses). Only when the new faith had become a mass religion, the attitudes of the majority of the Mediterranean population started to infiltrate Christianity. The position of women became worse.

The story fits the early fourth century, cannot be derived from pagan roots, and does not require “a miraculous suspension of the laws of physics”.  He therefore concludes it “to be inevitable that it [is] simply true.”  Against this I would note that while truth is one possibility, even accepting his arguments it is not the only one.  The best we can say is that the story is likely to have originated at the same time the bishop is supposed to have lived.  Charles W. Jones (St. Nicholas of Myra, Bari, and Manhattan: Biography of a Legend, p. 57) is a bit less certain:

May we presume that a devotee of N, most probably a preacher, knew a fine story and believed that to add it to N’s life would honor both story and hero, as Washington was wedded to the equally inexplicable cherry tree?

I’m not going to mix into this particular discussion except to say that (as Lendering points out) there is in fact an ancient antecedent to this story, and it is found in the life of the first century Neopythagorean philosopher Apollonius of Tyana.  The philosopher ran into a guy who had four daughters and an inadequate sum of money with which to provide dowries; further, once he had given their dowries he would be wiped out.  Apollonius persuaded him to invest the money in an estate outside town instead.  At first the man complained “because, whereas he might have kept the 20,000 drachmas that he had in hand, he now reflected that the estate which he purchased for the sum might suffer from frost and hailstorms and from other influences ruinous to the crops.”  However, when instead “he got a very large yield from the olive-trees, when everywhere else the crops had failed, he began to hymn the praises of the sage, and his house was crowded with suitors for the hand of his daughters urging their suits upon him.”  Again, all live happily ever after, we may suppose.

Now there are notable differences between the stories; Nicholas hands out money, where Apollonius only hands out advice.  Nicholas may come off as the more generous here, but Apollonius comes up with the better long-term solution; he makes it possible for the man to support himself by steering him in a useful direction, where Nicholas provides only a quick fix for his present difficulties.  Did either incident happen?  Anything is possible, but we’re clearly in the realm of folklore here, not history.

The other story that sticks in my mind about the bishop of Myra is one that came up while I was sitting in on the Nag Hammadi seminar in Claremont.  One time during the Christmas season, before the event started, one of the grad-students (I actually don’t remember who, now) entertained us with a rundown of the life of Saint Nicholas as recorded in legend.  According to him the bishop was present at the Council of Nicea, and got into a disputation with the arch-heretic Arius himself.  The disputation became heated and Arius seemed to have the upper hand.  Orthodoxy itself was trembling on the brink of disaster, when Nicholas came up with the perfect refutation.  He slugged Arius, breaking his jaw, thus keeping him from continuing his heretical arguments, and so Christianity was saved from error, and all lived happily ever after (we may assume).

Okay, there actually is such a story about Nicholas, though the versions I’ve seen are not quite so dramatic as the one I remember from that particular occasion.  It wasn’t Arius himself; it was an anonymous Arian, and the bishop silenced him by slugging him in the face; nothing is said about breaking his jaw.  Jona Lendering notes:

According to this legend, Nicholas was so angry at an advocate of Arianism that, overcome by apostolic zeal, he struck his opponent. Not everyone appreciated this blow for Arianism, and the presidency of the Council decided that Nicholas was no longer allowed to wear the ornaments of a bishop. Therefore, Nicholas is shown without mitre on Greek icons. In fact, this anecdote is embarrasing, and this is a reason why it is unlikely to have been invented.

Okay, it is true that an embarrassing anecdote is less likely to have been invented than a praiseworthy one, at least by a historical figure’s admirers, but the extant accounts don’t seem to have looked at it that way.  Jesus and Mary are supposed to have approved his action.  And here the history of the tradition is overriding; when it turns up in an earlier account we read:

…all the Orthodox were gathered at Nicea to establish a true Constitution of the Faith and to drive away the blasphemous doctrine of Arius, with a view to peaceful conciliation of the whole Church.  It was effected by the determination that the Son was equal in honor with the Father and that both Persons were conjoint.  The admirable Nicholas helped to bring this about as a member of the sacred synod, and he strenuously resisted the casuistry of Arius, reducing to naught his every tenet. [Symeon Metaphrastes as quoted in Charles W. Jones, p. 63]

Only later does Nicholas punch an Arian, and only after that do accounts mention the negative reaction from other bishops.  Plausible it may be, but truth and plausibility are by no means the same thing.  In this case the lateness of the story, combined with the fact that we can trace its development, suggests that the information is bogus.  It’s also worth noting (perhaps) that Nicholas is not listed as a participant in the council of Nicea in most lists, though as they were compiled after the fact and are not necessarily complete, that may not count for much.

None of this really matters all that much.  There’s no real evidence to suggest that the historical Saint Nicholas was anything more than a convenient name to graft onto a legend; the legend might well be much the same if Nicholas of Myra never existed.  And in truth, though I’ve expressed it as a hypothetical, it may well be the fact that Nicholas never existed.  A cult and a legend do not necessarily add up to a historical figure, and wishful thinking is not the same as historical research.  For one thing, the former is much easier than the latter.

The Religionization of Christmas

I’m one of those types of atheists who loves Christmas. I celebrate it with my family and I love singing the songs, regardless if they’re about Jesus or Frosty the Snowman. I grew up singing Christmas carols in concerts for public schools, and it didn’t traumatize me. My family was secular and I didn’t feel left out; I just saw singing about Jesus’s divinity the same as singing about Santa (aka, silly and fictional). I’m still an atheist now - the Noel didn’t convert me.

Jennifer McCreight

And so we approach the most magical time of the year—Christmas. The season of sharing, of remembering the less fortunate, of peace on earth and good will toward all mankind, no matter how bigoted or nasty. The time of lights and presents, of Santa and mistletoe, of A Christmas Carol and The Nutcracker, of hacking down a living tree and dragging it inside to die slowly for our entertainment. It’s truly an amazing time, as we all celebrate acting in ways that would absolutely screw us up in the real world. Handouts to all and sundry, generosity even to the undeserving, suspending our quarrels and holding a spirit of benevolence—it’s either a celebration of our ideals, or a monument to hypocrisy, depending on how you want to look at it. As Tom Lehrer once observed about National Brotherhood Week, be grateful that it doesn’t last all year.

Personally I love the Yuletide. I haven’t always loved it; there have been many years, particularly when I was in a deep depression, when Christmas has felt like a millstone around my neck, something to be endured rather than enjoyed as I sank into the abyss. But that’s okay. I’ve always observed it, I think, much as I’ve always recognized other seasonal landmarks—birthdays, holidays, and private anniversaries.

One thing I despise, however, is the increasing religionization of Christmas. What was originally a joyous time, where the usual values were turned upside down so as to provide a little light in the season of darkness, has increasingly become a moment for screechy preachers to pimp for their faith and for teachers with an axe to grind to use the power of government to proselytize. Some may see these faith-whores as merely misguided; I see them as avatars of destruction, enemies of civilization, and, well, just not very nice people. I don’t expect much to come of their “War on Christmas”; they’ve been at it at least from Cromwell’s time and still haven’t managed to stamp it out. If these guys had their way Christmas would become a suicidally dreary time of mandatory church-attendance and hymn-singing, with the praise of the Infant Jesus as the principle theme. Well, they’ve succeeded in getting Jesus into the Yuletide festivities, and I (for one) think that’s enough. Let it stop here.

When Giving Thanks is Not Enough

As we move slowly into the holiday season I expect to be ruminating to some extent over the significance of Yuletide, and perhaps to be taking potshots at some of the seasonal inanities. For the moment, however, it’s still this side of Thanksgiving, the harvest festival the pilgrims stole from the Iroquois, and my mind is at least somewhat free for other sorts of meditations.

This was the year we picked, for whatever reason, to have Thanksgiving here again, in spite of being less than halfway through remodeling, and having a house filled with many and varied inconveniences. We actually had things halfway pulled together, at least till today. I've never got through a Thanksgiving without something blowing up, and this one turns out to be no exception. With out-of-town guests starting to arrive already, and the feast-in-embryo filling our refrigerators to overflowing, the plumbing under the sink picked today of all days to explode. Well, we managed to get that hacked together with a temporary fix, and I was just on the point of congratulating myself on getting through another holiday disaster unscathed, when the real disaster happened.

A mysterious hole opened up in the yard, and that turned out to be where sewage was escaping from a hole in the underground pipe that ought to be carrying it. Investigation showed that the bend that should have been directing the waste out to the sewer had shattered somehow—it looked as though it had been made of some sort of ceramic—and we had a really disgusting mess on our hands. And to make things really charming, while my nephew Brandon was out excavating the pipe, someone who shall remain nameless forgot and flushed the downstairs toilet, bringing the fury of Brandon down upon us all with a vengeance, and we now have to replace the downstairs toilet as well as repair the goddamn sewer line. So all in all Thanksgiving is off to a roaring start, and I'm thinking of heading to the hills till it’s over. We’ll see, though. It could be entertaining. Always assuming that I can stand the pressure of being around people.

Quotation of the Day

Creationists are not the heralds of a coming paradigm shift; they are the rotting detritus of the old regime of unreason that has haunted the human race for far too long. There's a difference between maintaining an open environment that encourages fresh new ideas to emerge and tolerating the sloppy housecleaning that allows moldy scum to flourish.

P. Z. Myers

Quotation of the Day

Most people in the United States are far too weak-minded to contribute in a positive way to the political process as it stands and should be thanking the Christ Jesus for the fact that America freely allows functional illiterates and Elmer Fudd clones to vote on anything. But thanks to the wonders of our version of democracy, they are treated as equals and are therefore misled into thinking that the shit they have to say has more merit than that of a gopher on Ecstasy.

Kevin Beck

Today's Placeholder Post

Things are a bit fuzzy around the edges today; I had a bad attack of vertigo (or something like it) last night; I couldn't walk and kept falling over. It was probably pretty funny to watch, but not so much from my perspective. Then today I've had innumerable interruptions; the result is that I have a couple of posts started but nothing finished, and little work done. Maybe I will be able to accomplish something tomorrow.

A little uninterrupted time would be nice.

And I've got a couple of new books from the library I want to examine; maybe they'll give me something to write about.

Onward.

If You Want To Know a Girl's Faults

Today I woke up rather abruptly to news, brought by my niece, that the electric bill was overdue; I paid for it, turning a comfortable balance in my bank account to next to nothing to get by on for the month. Ah, well, such is life, I guess.

While I was fumbling about online attempting to get my bearings, I checked out John Webbe's familiar saying about the privileges enjoyed under British rule:

Thank God! we are in the full enjoyment of all these privileges. But can we be taught to prize them too much? or how can we prize them equal to their value, if we do not know their intrinsic worth, and that they are not a gift bestowed upon us by other men, but a right that belongs to us by the laws of God and nature?

You know, the one that's usually misquoted and misattributed to Benjamin Franklin as:

Freedom is not a gift bestowed upon us by other men, but a right that belongs to us by the laws of God and nature.

Well, the very first source that turned up for it was a quotation site called QuoteDB; and it had both the fake "Freedom" beginning and the misattribution to Franklin instead of Webbe. Okay, my first thought was that I won't be using it as a source of apt quotations any time soon. Of course, any site—or book for that matter—that doesn't give sources for its quotations should not be trusted. Having grown up in the pre-internet age, I first learned this rule about books, actually. It was kind of discouraging to learn just how fucked up the very books we were being taught from in school were. One time when my brother got called down for supposedly misclassifying some animal in sixth grade, and he brought in some current publication to show that his information was, in fact, well-based. In a subsequent parent-teacher conference his teacher said something that has stuck with me ever since: "If you can't trust the Encyclopedia Britannica, who can you trust?"

Well, I don't trust reference sources, not even the all-wise and all-knowing repository for common knowledge that is Wikipedia. I mean, I'm a Wikipedia editor—a distinction that means about as much as being a minister in the Universal Life Church (which I also am)—and believe me, the common wisdom of the masses is just as likely to be wrong as the specialized wisdom of experts. Especially when you have to take into account the whole Neutral Point of View (NPOV) thing, which places Baconian and Oxfordian loons on the same level as qualified scholars who have actually studied the subject. If every opinion is equal, then common knowledge is a howling babel of discordant voices devoid of any standard for making a qualified judgment.

But yes, when a quotation site makes such an egregious blunder, especially in these internet days, it opens it up to some questions. As QuoteDB only contains 4099 quotations from 631 authors, you'd think they could at least get them right. So, anyway, I got curious about what else they might have off, and I checked out their Benjamin Franklin page. I didn't make any systematic attempt to examine them, but the two I looked at couldn't be found in Franklin's writings. (These were:

An investment in knowledge pays the best interest

and

Beer is living proof that God loves us and wants us to be happy.)

The one that set off alarm bells in my mind, however, was right there on the first page. It read:

To find out a girl's faults, praise her to her girl friends.

WTF? How could anybody on earth think these were Franklin's words? The underlying concept could have been his, maybe, but the language? It's moments like this that make me despair of our educational system. How can anybody grow up thinking that this was the language of the eighteenth century—and of Benjamin Franklin at that? Is his autobiography not required reading in schools any more? What gives?

Well, I just made a trip out to the library yesterday, and (given my limitations on actually leaving the house) I didn't feel up to making another trip today, but this old dog has been learning some new tricks, and I decided to go to Google Books first, this time, and see whether I couldn't find out there what I wanted to know. I was not in the least surprised to find that there was not a single eighteenth or nineteenth century source for this one, not attributed to Franklin, or to anybody else. When I got to the twentieth century, however, I found this, in a book available only in what Google calls a snippet view:

To a friend, who asked him how to find out a girl's faults, he gave the sage advice to praise her to her girl friends. Another friend asked him how to prevent thieves from draining a barrel of beer which he kept in his yard; Franklin told him to leave a barrel of wine near the barrel of beer.

This came from a 1938 book by Edwin Lillie Miller, volume 2 p. 28, published by J. B. Lippincott. Please note that this, the oldest source turned up by Google Books, does not give it as a quotation, but only as a paraphrase. So this looks like one of those cases where somebody's version of something Franklin said has been turned into a direct quotation.

So what on earth did Franklin actually say, that could have been turned into the quotation as given above? I couldn't find anything that actually matched the description as given by Miller—that is, an answer to a friend on the subject. But Franklin wrote a lot, and he was written about a lot, and I (for one) certainly haven't read every word written by or about him. I did, however, find something that could easily have been the source for the paraphrase, and it does show that the underlying concept is, indeed, Franklin's. It comes from one of the letters he used to insert into his own paper under a pseudonym as if from a reader. Writing under the name of Alice Addertongue, "a young Girl of about thirty-five" who lived with her mother, he had this to say:

If I have never heard Ill of some Person, I always impute it to defective Intelligence; for there are none without their Faults, no, not one. If she be a Woman, I take the first Opportunity to let all her Acquaintance know I have heard that one of the handsomest or best Men in Town has said something in Praise either of her Beauty, her Wit, her Virtue, or her good Management. If you know any thing of Humane Nature, you perceive that this naturally introduces a Conversation turning upon all her Failings, past, present, and to come.

This appeared in the Pennsylvania Gazette, 12 September 1732. (I got it here, from Albert Henry Smyth's 1905 edition of the Writings of Benjamin Franklin, volume 2, p. 193.) Now this actually is the language of Franklin's time, and at least for the moment, pending some further correction, I'm going to go with this as the actual source for the bogus Franklin quotation.

So as it stands this appears to have been one of those quotations that got simplified over time, to turn something a bit wordy into something more concise. Just as Walt Kelly's "Resolve then, that on this very ground, with small flags waving and tinny blast on tiny trumpets, we shall meet the enemy, and not only may he be ours, he may be us" turned over time into "We have met the enemy and he is us", so Alice Addertongue's comment as given above transformed into "To find out a girl's faults, praise her to her girl friends." It should however be noted that the words in question are Miller's, not Franklin's. And, I would also note, they were originally written by a creation of Franklin's; this Alice Addertongue is not Franklin in drag, far from it. She is as much a character of his, and not an admirable one, as Iago is Shakespeare's, or Simple J. Malarkey is Walt Kelly's. Words written for a character, or paraphrasing somebody else's views, are not the same as words the person wrote or said on his or her own behalf.

In any case, it is clear to me at least that QuoteDB should not be used for anything whatsoever. If you should find an apt quotation there, try to run it down to its source. Clearly QuoteDB has no standards of any kind, if they let this kind of crap by. And crap that's so easily checked, at that. Words are all I have, and they fail me now.

"Everyone is Suspect, and There is No Peace"

We talked about the rage and the ways in which it steals your peace. I have been so angry that my whole body shakes and my vision blurs. It’s a rage that consumes you. You want to lash out but where. You have questions but what answers can ever fully explain why? You sleep without dreaming and move through the world like a zombie.

I'm not a regular reader of Womanist Musings, but I stop by occasionally (there's a great blog roll, for one thing), and today Renee has up a powerful piece that everyone ought to read. "My Friend Called To Say She Was Raped." There's a title to conjure with. What do you say? I've been there myself, actually, though not on the front lines like this. There's a sense of inadequacy, combined with absolute rage. The desire to somehow make things better combined with the knowledge that there is nothing that can ever put things right. And I have nothing to draw on, no comparable experience, no basis to offer any comfort or hope...

You see, you can theoretically understand rape but living with the after effects is another story entirely. Rape is evil. It is fucking evil. I don’t think you really know it, until it happens to you. It makes you sick inside...

Exactly. This is one of those things you really have to have been through to know how to deal with. A rape survivor—somebody who's been there—maybe she'd know—

I don’t know how to deal with this. She was talking and I kept flashing back to my own rape. People tell you that in time that you get over it, but I don’t think that is the case. In time you may learn to put it beside you, however; I don’t think that you ever put it behind you.

Oh, wow—but—but—surely—

Each day that I walk through this life, I feel his hands on my throat, I see his face, and feel his breath on my skin.

But—well, there's the transformative effect, the opportunity to use an experience, however horrific, to help somebody else? to make a change for the better?

I want to live in a world where rape is non existent. I want to live in a world where women matter. Thing is, I don’t even have the courage to write about it. ... God help me, I’m still scared.

No, there's no lemonade here. Read the damn piece. It's not going to make your day, and it may make you cry (I did anyway), but—well, just read it. It's worth it.

Happy Guy Fawkes Day!

We see no reason why gunpowder treason should e'er be forgot.

Running on Empty

Ed Brayton calls attention to this website devoted to the campaign of George Hutchins, a Republican from North Carolina. From the appearance I can only assume that the guy is both color-blind and insane. He has two mottoes that he features prominently; the first is:

Anyone who is not part of the solution, is part of the problem.

The unnecessary comma is his, by the way. I have not attempted to duplicate the eye-numbing colors. His other motto:

America is a Great Nation, due to our Diversity; but only when, This Diversity is voluntary.

Again, I have made no attempt to capture the clashing colors of the motto. And the random punctuation is all his.

And here is one last gem of wisdom from this character:

We must use all of our resources NOW, to prevent ALL future U.S. Generations from suffering under the same bondage which were forced upon all of us, due to the so-called 1964 Civil Rights Act.

Another Placeholder Entry

It's Monday here, which according to the old rhyme (well, it's not that old, as my nephew Brandon made it up a couple of years ago) means we should be having moose, but we're actually falling back on Saturday's menu, and going for soup. In theory we should have three or four different soups and/or stews going soon, but in practice time has been eaten up with racing to the store for ingredients and getting out the good serving implements in honor of upcoming Thanksgiving. Anyway, the upshot is that I don't have a blog entry ready for the day—not the one on Edward III I've been trying to get out, nor the follow-up on the Halloween book-burning, which somehow got eaten by the internet while I was trying to work on it. Maybe tomorrow. Maybe not.

A Python in the House

Well, today's excitement is that we have a new household member—a Children's python named Solid Snake. Wikipedia tells me that Children's pythons come from Australia, but Solid came from Clackamas. He seems to be alert and lively, and he came with his own environment and food. Apparently he eats frozen mice, though where he finds them in the wild I'm not absolutely certain.

Well, fortunately Solid's not my python. He belongs to Tummler, a fellow householder and part-time boarder who's studying to be a veteran. Or maybe a veterinarian. It's late for me, and the words are blurring in front of my eyes and there's only so much that spell checking can accomplish.

Riding Out On a Rail

Take a sniff of this
Then play a little riff
Don't be afraid to try
Don't need no airplane
To get off the ground
There's more than one way to fly
Have a little taste, baby,
Don't hesitate,
Every hit don`t have to be a song
Gonna take you to the cosmos, baby,
And boogie with you all night long.

...Riding out on a rail, feels so fine
Talking about that cocaine express mainline,
Taking a midnight cruise.
Never lived up in the northlands,
But I've been snowblind
Out in San Berdoo
Snowblind in San Berdoo.

Gr-t-f-l D--d (Tony Scheuren)

On 10 August 1974 I was living on the Oregon coast sharing house space with my mother, step-father, and a step-brother whom I will call for the purposes of this narrative Bill, as that happens to be his name. It was an interesting moment in time; President Nixon had just resigned and the fellow that was taking over, Gerald Ford, was largely an unknown quantity. Bill and I had marked the occasion of the resignation by eating all the frozen fish in the house; this because Bill had asked what a large red button on the refrigerator did, incautiously pushing it at the same time. Well, what it did was send the refrigerator into its defrost cycle, which on a hot summer day meant that the frozen fish had to be eaten...

We only got two stations on the radio then—I'm not totally sure why, now, to be honest—but one of them was a free-form rock station from Eugene, and I remember it playing away in the background as we frantically wrapped fish in newspaper and tried to get the refrigerator through its defrosting cycle before deciding we had to cook what we had. They had one of the best radio news people ever—I wish I could remember her name—Melinda something maybe—and I remember her dispassionate rundown on Nixon's entire career, complete with excerpts from his famous speeches—running as a counterpoint to our battle with the frozen food.

Bill and I had the house to ourselves at the moment for whatever reason, but our folks returned on Saturday, 10 August, bringing with them Aunt K, and things were festive. It was a Saturday, and on Saturdays the Eugene station played The National Lampoon Radio Hour. It was a favorite of mine at the time; I'd already discovered the albums Radio Dinner and Lemmings, and I liked the humor. I particularly enjoyed the song parodies. Burlesques were fairly common in that era; parodies were much rarer, and some of their efforts were pretty damn good. So that hot August day we all gathered around the radio and listened to it.

The episode was the one known as The Canada Show, and it started off with a lukewarm parody of something called "The Americans," a recording of an editorial written by a Canadian who was damn sick and tired of hearing the Americans being kicked around by the foreign press. To be honest I thought the original was pretty lame at the time, and the takeoff didn't impress me that much, though there were a couple of good lines: "I, for one, am damned glad the Americans had the generosity to invade Canada three times or we'd never have found out who our real friends are" for instance. And my stepfather laughed over the adventures of a Canadian library official after the nation's only copy of the Kama Sutra, now months overdue in the frozen north. And then came the moment that I, personally, have never forgotten.

There was the familiar guitar work, and then the voice—was that really the "sensitive whining of Neil Young"? He sang of his search for the ideal woman—the girl who would "keep my bed warm, and keep my shorts clean. I need a maid to give for free, ooo-ooh, and sew patches on my jeans." I was entranced. I was savagely depressed at the time, and the song suited my mood perfectly.

Gonna go home now, where I can grow old
With the cowgirl of my dreams.
Gonna stayed stoned now,
Just stare out my basement window and scream
Aa-aaa!

When the final words faded into the sunset—"Topanga Canyon freaks, you won't see me around no more..."—my stepfather remarked, "I knew Topanga Canyon way back when it was still Topanga Canyon."

The Neil Young parody was both written and performed by a relatively young singer-songwriter named Tony Scheuren. He'd been in the band Chamaeleon Church in the late sixties, along with Kyle Garrahan, Chevy Chase (yes, that Chevy Chase), and Ted Myers, and he'd been part of the final lineup of Ultimate Spinach. By late 1973 he'd joined the cast of National Lampoon's Lemmings, working alongside John Belushi, Chevy Chase, Rhonda Coullet, Nate Herman, Bob Hoban, and Zal Yanovsky. (This is not the cast that appeared on either the album or the videotape, by the way.) None of his compositions appear to have been featured in the show, however, which seems amazing to me, as he was one of the most gifted song-parodists of all time.

As Johnny Cash he mused about the true unsung heroes of the world—receptionists, locksmiths, and reupholsterers—and all black men who polish brass spitoons.

'Cause without invisible menders
And deep-fried donut tenders
Our country wouldn't stand a chance of getting by.

As James Taylor he looked forward to the coming of his methadone maintenance man; as Cat Stevens he mused over his S&M lover; and as the Grateful Dead he celebrated that "cocaine express mainline". Both music and lyrics were dead on. It's instructive, perhaps, to compare his work to others in the field—his Johnny Cash parody to Neil Innes' for example, or his James Taylor to Christopher Guest's and Sean Kelly's. In each case Scheuren is truer to the original, and cuts closer to the bone in his takeoff. Only Philip Pope comes as close musically, and maybe Liam Lynch lyrically, though that last is a tough call.

One Tony Scheuren parody I've never found a copy of is his Bob Dylan "Hurricane Carter" parody, celebrating the exploits of Patty Hearst. Ted Myers wrote about it in a piece I can no longer find, except as quoted by a Scheuren fan on YouTube:

Tony and I drifted apart for a number of years when I moved out to California in April of 1969. I didn't see him again until around 1977 when he was in Los Angeles working for the touring company of National Lampoon's show, Lemmings. He showed me his new songs, and we even did some recording together when he was in LA. But what really impressed me were these parody tapes Tony had made for the National Lampoon's radio show. They were brilliant: perfect vocal impersonations of people like Dylan, James Taylor and Neil Young. What's more, the songs they sang were completely original, new songs, with rippingly funny, satirical lyrics, and in the exact style of that artist. For instance, there was a Dylan send-up called 'Queen Of the S.L.A.,' chronicling the exploits of Patty Hearst in the style of Dylan's Hurricane Carter song, or there was a biting James Taylor parody called 'Methadone Maintenance Man' where he would nod out before the song was over.

For whatever reason Tony Scheuren's work has been neglected since his untimely death on Halloween, sixteen years ago. I wish I could have let him know how much I personally enjoyed his work, but he might not have appreciated it. I read somewhere (probably that same Ted Myers piece I can't find) that he regarded his parodies as throwaways, something to pass the time while working on more serious stuff. Maybe so—but it's a rare talent nonetheless.

His family has released an album of his solo (serious) work on Wham! records in 2003, which appears to be still available. When I wrote to Beacon Agency (which represents him) a while back, I was informed that an album of his parodies is in the works, and I personally am looking forward to it. For the moment, however, it is possible to enjoy his James Taylor and Neil Young parodies, courtesy of uploaders at YouTube. They should appear below this paragraph, always assuming I managed to embed them correctly.

Quotation of the Day

Modern fundamentalism is basically a series of aftershocks as cultures struggle to deal with the fall of gods.

P.Z. Myers

The Day They Knocked Down the—Liquor Store?

Exhaustion lingers, but I ventured outside today, making it as far north as Lombard to pick up a few grocery-like objects. I had second thoughts as I stood unsteadily at the MAX station, debating whether to commit myself by actually buying a ticket. Something didn't seem to be right in my immediate environment. There was something wrong, something missing.

It took me a second to figure out what it was. Across the street, where someone is leveling a city block to build an apartment-and-retail complex, a single earth-moving machine stood, claw uplifted. Most of the houses were now gone, even the debris and the naked chimneys that had marked the sites where they had stood for so long.had vanished. And that's when I noticed.

The Ice Cream Store was gone. It hasn't actually been an ice cream store for decades, but it was one for a long time, certainly throughout my childhood. The old-timers remember it for its fifty-nine flavors; what I remember primarily about it is waiting in the car while my father zipped inside to pick up magazines. The Scientific American, Mad, Galaxy—all these came from there, and I'm sure other magazines I've forgotten. When he returned, however, he would come bearing ice cream for my brothers, and a Hershey bar for me (I detest ice cream and always have). It was a treat; it was something we enjoyed, a ritual that rounded off an otherwise-mundane trip.

The geography of childhood is funny. The Safeway I remember as being a bit of a walk from our (then) home is actually just down the block and across one street, though it's a Harbor Freight today. The Ice Cream Store is—no, was—only a couple of blocks further on, but I remember it as being a long way off. And frankly, most of my memories of it do in fact come from a time when we no longer lived anywhere nearby; we would stop there on our way back from Portland to our home across the river in Vancouver. Maybe that affected my sense of location.

I can remember vividly sitting in the car, the huge neon sign across the front of the store flickering and buzzing, while waiting for my father to return. Looking out across Interstate I could watch cars stopping for gas at a station there. Up from it was an auto repair shop (the sign said it had been in business since 1924); in my memory it is always closed, but of course we stopped by the Ice Cream Store in the evenings. I can't help but think that I must have some time looked at the largish 1910 house to the other side of the gas station, but I have no memory of that. I certainly never imagined that that was the place I was going to someday own, that my brother's kids were going to grow up thinking of it as the traditional gathering place for Thanksgiving, that it would become by default the family center.

Now by the time we actually moved here the Ice Cream Store had become something else—I'm not sure what any longer. For awhile it quit being a store of any kind; the display windows were bricked up and the doors turned from glass to steel. For some of that time it was a distribution center for the Portland Oregonian, and most of the activity there went on in the early morning. For the past few years it was a liquor store. Then, this immediate past year, it was a vacant building awaiting destruction. And now, as I stood there at the MAX station, it was just—gone.

"Excuse me, sir, but I'm sixteen cents short for a ticket, and I need to get home." Real life in the shape of a rather shabby-looking guy, one half of a couple, intruded on my recollections.

I groped in a pocket for change, trying to hold on to the mood, to savor the liminal moment, and thrust a few coins blindly into his hand.

"I'm not a panhandler," he said, affronted, plucking out an offending dime and nickel too many, and shoving them back at me.

"Okay, whatever," I said. I really wasn't feeling up to this. I was committed, though; I'd bought my ticket and was ready to face the consequences. Sort of.

So, yeah, the Ice Cream Store. We didn't always wait out in the car; that was only when my father was in a hurry and just wanted to pick up a couple of things. Some times we'd go inside and look around.

The periodicals there were many and varied. Along the north wall was a rack of magazines my mother always encouraged me not to look at, bearing stories of true crime and degradation, desperate tales of survival, and pieces involving the deaths of large animals. I seem to remember one that advertised in large letters, "The Night Jackie had to Say No To Lyndon." (I'm sort of hoping that was a takeoff, but at this distance, who can tell?) Under the windows facing Interstate were a variety of puzzle magazines, children and teen stuff, glamour, TV, all like that there. Science magazines, Popular Electronics, that sort of thing seemed to move about more; you had to kind of guess where they would end up. The New Yorker, Atlantic, Saturday Review—

"Excuse me, sir, but here's your four cents." The shabby Intruder from Reality was back, giving me change from the two dimes he had deigned to accept from me.

"Yeah, okay, thanks," I said, or words to that effect. I put the coins in my pocket, and tried to disentangle my thoughts again. The Ice Cream Store—old memories—there was nothing there. Literally nothing, in a way—a socket in the ground where Something used to be. It wasn't the Day They Knocked Down The Pallais, exactly, but still—

"Thank you." It seemed the social transaction was still not over; my new acquaintance was shouting at me halfway across the station. I peered around myopically (I've got to get new glasses). "Thank you," the shout came again. The guy was standing with his lady, glaring at me. His tone demanded a response.

"You're welcome," I said weakly. Screw it—let the dead past bury its own. "You're welcome," I said again, a bit more firmly, and that seemed to satisfy him. The transaction was closed. He turned to face the street where his train was about to pull in and I likewise turned to face my soon-to-arrive train. In the here-and-now I had groceries to pick up.

The Mouse on the Moebius Strip

Feeling a little better now, without all the buzzing and burning and shakes, but I'm still a little unsteady on my feet. I've showered and changed and feel a little human, though maybe not very. And I renewed my library books, very much at the last minute, but I got it done. And I managed to find most of the ones I actually need to take back, which is good, but, damn it, somebody wants Metzger's Early Versions of the New Testament, and I was kind of using it. I hope our local Amazing Grace Baptists aren't planning their own Halloween book-burning.

Anyway, I guess I'm sort of prepared for the coming week, though I don't feel much like it. I've got to get to the grocery in the nearby-distant future, but there's still food to scrounge around here, and a 24-hour convenience store just a couple blocks up Interstate; I should be able to stagger up to it if I have to. Somebody carelessly left a case of instant chicken soup cups lying about in the kitchen, and that's got me this far. So life is beginning to make a certain amount of sense, for the forseeable future anyway. If that future doesn't extend much past the next six to eighteen hours, well, that's how it goes. There should be time for longer-range goals when I'm up and around again. Allah willing, of course.

Absolute Idiocy

This piece from CBS News (h/t Jennifer McCreight) contains an entire month's worth of stupid. Examples:

John Boehner claimed, apparently with a straight face, that "Republicans believe that all lives are created equal, and should be defended with equal vigilance." When did Republicans start opposing capital punishment, again? I missed that day. Gee, one of the reasons I remain a Republican (though In Name Only, I'm constantly told) is that I believe strongly that certain people (mass murderers, killers motivated by ideology or money, and people who poison wells, for example) should be put to death. Most Republicans will defend a person's right to kill somebody for breaking into his home, or even for breaking into a neighbor's home. Are they willing to defend the trespasser's life "with equal vigilance"? I doubt it very much.

John Boehner's spokesman (and I suspect soon-to-be former spokesman) Kevin Smith adds that Boehmer supports existing hate crime legislation based on immutable characteristics, like religion and gender, but not on changeable characteristics like (apparently) sexual orientation or disability. (Uh, fact check: gender isn't actually covered under existing law; its part of the proposed expanded legislation.) I am again surprised to learn that the Republican Party is apparently endorsing the extreme position taken by Islamic militants—a person who has once joined a religion is a member for life. Doesn't this conflict with the First Amendment—you know, that whole pesky "freedom of religion" thing? Oh, yeah, that's right—the words "freedom of religion" don't actually appear in the Constitution; that's some fantasy cooked up by historical revisionists and activist judges. God, it's getting harder to keep up with the lunacy.

Republican Tom Price (whom I've never heard of before, thank the gods) calls all hate crime legislation "a despicable and unconstitutional bill that penalizes thought and places a premium on some classes of individuals over others". He claims to believe that "All violent crimes demonstrate hate"—this in the teeth of common sense. You don't have to hate your grandma to murder her for her money; you just have to put your own wishes above her continued existence. And what about "premeditation"—the thing that distinguishes first-degree murder from its lesser cousins? Doesn't that penalize thought? I mean, the victim is just as dead whether he was killed in the heat of an argument or in cold blood with malice aforethought. Murder vs. self-defense, rape vs. consensual sex, theft vs. borrowing—all of these involve reading minds, as the pro-hate-crimes crowd looks at it, that is, determining the motives of the people involved. All of these in Tom Price's idiotic world must then be written off as crimes, since we don't want to penalize thought, or place a premium on some classes of individuals (women who don't consent to sex, say?) over others (women who do, for example?).

And Price's spokesman Brendan Buck added a further touch of lunacy: "We believe all hate crimes legislation is unconstitutional..." I'm not sure under what clause they think the absolute right to commit crimes motivated by hate falls, but no, there is nothing in the Constitution that forbids looking into a person's motives for committing a crime, and for judging the severity of the crime accordingly. Our entire penal code is shot through with just those sorts of issues.

And finally, another gem from Kevin Smith: the present changes in the law "could eventually invite the prosecution of Americans for their thoughts and religious beliefs, basic provinces protected by the First Amendment." First I would point out that thoughts and religious beliefs are not actually covered by the First Amendment, which protects only religious expression (the "free exercise" clause). Thoughts and beliefs are nowhere mentioned in the Constitution; they are protected only by an implied right to privacy without which the First and Fourth Amendments at least make little sense. I can think all I like about how much I'd like to go out and murder my noxious neighbor. I can believe, if I like, that he is a blight on humanity and the world would be a better place without him. I may even hold as a religious view that I am required to go out and eliminate this pestilence from the face of the earth. I can make plans about how I would go about murdering him. Hell, I even have the right to go out and buy the materials I'm going to need to carry out my plan, assuming that no illegal substances are involved. But fantasy is one thing, and reality another. If I carry out the crime, if I murder this obnoxious fellow, then my thoughts and beliefs and the actions I carried out in furtherance of my plans are all fair game to determine my motive, and in particular, whether the crime was premeditated.

I can see no valid reason why anybody who is not planning on running about murdering gay men or beating up women or whatever depraved fantasy turns him on should be opposed to this bill. If the idea is that it may have a chilling effect on people advocating violence against women (whether from the pulpit or from any other venue), or against various minority groups, well, yeah, I kind of hope it does. People shouldn't actually urge their followers to commit violent acts. And if your religion says that you should murder your daughter for bringing shame on her family, or that you have a right to beat a man to death for your perception of his sexual orientation, then maybe it's time to change your fucking religion.

Oh, yeah, I forgot—religion is one of those immutable things.

Amazing Grace

Amazing grace! (how sweet the sound,)
That sav'd a wretch like me!
I once was lost, but now am found,
Was blind, but now I see.

John Newton

My bones hurt and I'm alternately shaking and burning up—it's possible I have a disease of some kind. Could be the end of the world, I suppose; the voices in my head were saying something about that, but I'm inclined to doubt it. Mostly they keep singing this horrible Christian hymn.

The news arriving through various portals is beyond bizarre. Conservatives are supposedly rewriting the Bible again (I thought that was the point of the Living Bible?), though I'm inclined to suspect somebody is having a little fun at our expense with this one. There are very sound textual reasons, by the way, for leaving out the story of the Woman Taken in Adultery, at least as part of the Fourth Gospel, liberal conspiracies aside. And it's by no means certain that Jesus' "Father, forgive them, for they know not what they do" is really an original part of Luke. I personally think that textual evidence and not ideology should be the basis for making these sorts of decisions, but separating the two is not always as simple as it seems like it should be.

You know, textual evidence is important. People who simply accept the text of a piece as a more-or-less one-dimensional given have always baffled me. I really want to know what I have in front of me, where the text came from, how it got to where it was, and what its basis is. I like critical editions; I want sources, analogs, revisions, notes, second thoughts—the whole package. It's the difference between color and black-and-white, between 3D and 2D, between high definition and youtube.

Back in high school I thought it was ridiculous that neither literature nor history classes covered even the basics of text criticism. When we did Melville's Billy Budd in American lit my teacher thought an important key to Melville's point of view lay in his naming of the British ship the Indomitable. Okay, fair enough, but MS analysis shows that Melville changed his mind; at some point he decided to call the ship the Bellipotent instead. Does this make a difference to the analysis? Maybe not, but still, Bellipotent and Indomitable are not quite the same thing.

Billy Budd was quite an interesting puzzle to me at the time; the edition we read in school (Weaver's) differed in numerous ways from the copy we had at home (Freeman's). I had no idea why, but I ended up basing my paper on Freeman's edition rather than Weaver's, largely because I liked it better. Similarly, when we listened to a recording of a portion of Shakespeare's Othello while reading along in our books I was amazed at the differences between them; at the time I ignorantly blamed it on the liberties taken by our textbook editors, but in fact one was based on the Q1 text and the other based of the First Folio. Go figure. And when it comes to Murder in the Cathedral—well, maybe the less said, the better. There weren't enough copies to go around, you see, so those of us who could brought copies from home or the library and, well, confusion resulted when we attempted to read the thing aloud. Thank you T. S. Eliot for an entertaining and very confusing couple of afternoons.

Yeah, anyway, the point is—it's important to know your text. What exactly is it that you've got in front of you?

When I was working on a piece about the Modoc War I had occasion to refer to the wire dispatches sent out by the Associated Press (not the modern assocation; this one was connected with the Western Union telegraph system) from Ashland and Yreka. In a March 1873 dispatch describing the aftermath of a tumultuous meeting with the Modoc leaders it is said that Captain Jack (the principal Modoc leader) met with the Peace Commissioners in the morning wearing a woman's hat. At least that's what the Portland Oregonian version of the dispatch said. Most of the other papers I looked at (the San Francisco Call, various New York papers, etc.) however said it was a warrior's hat. Same dispatch, different reading. Which is correct?

Most people that I've thrown this out at over the years have responded that I should go with what the majority of the newspapers had, that is, warrior's hat. As one person observed, didn't it make more sense to suppose that he wore a warrior's hat rather than a woman's hat? Maybe so, but that wasn't the way I looked at it. I did what you're supposed to do in the textual world; I constructed a tree. It was easy to show that all versions of the wire stories from Yreka (not just this one) fell into three different groups. One of these was found in the Oregon papers, one in the Sacramento papers, and one in all the other papers. (This could actually be broken down still further; the Salem papers received their text from one of the Portland papers, for example, and the text that went out to New York was derived secondarily from the San Francisco text, but that gets beyond what is necessary for solving this particular puzzle.) The thing is there were three more or less independent branches to this particular textual tree. If two of them agree against the third, there is a strong probability that those two represent the correct text. And in this particular case the Sacramento and Oregon branches agreed against the Majority Text, making it clear that Captain Jack wore a woman's hat on this occasion, not a warrior's hat. (And in fact I later confirmed this through examination of independent accounts of the meeting, but that doesn't alter the significance of the textual analysis.)

The thing is that texts, whether they're being recopied or reprinted or whatever through the course of time, tend to become increasingly corrupt. Errors accumulate, and even when they're corrected, there is no guarantee that the corrections are in fact, well, correct. All that annoying apparatus that accompanies a decent edition of Melville or Shakespeare exists in the main to guarantee the purity of the text. It keeps the editors honest, and informs the reader of exactly what has happened over the course of time. Is what you're reading what appeared in the second quarto of Romeo and Juliet. or is it some editor's fix for an apparent misprint? Without the apparatus you don't know.

One of the most extraordinary textual feats of antiquity was the freezing of the Hebrew text of what Christians call the Old Testament. A group of seventh-century scribes, called the Masoretes, made an extremely interesting decision. They'd inherited a corrupt text, but rather than trying to fix it, they decided to quick-freeze it instead. Instead of correcting ungrammatical constructions, they called attention to them in commentaries running alongside the text. They made notes on how many words there should be in a section, where the center should be, stuff like that. The point of these notes, which some people have called arid and fruitless, was to provide a check on the text. They were in a way the medieval equivalent (though crude and superstitious) of a modern textual apparatus, and the result of this work was that they preserved an ancient text-type largely intact, as modern MS discoveries have shown.

By contrast the Greek translation of the Old Testament, which goes back to an independent text-type from the Hebrew, is a mess. Sad to say, some of this is the result of the efforts of a pioneering textual scholar, Origen of Alexandria. As part of his attempt to clarify the exact wording and sense of the Old Testament he set the various Greek translations side by side in parallel columns, something that would be of enormous use to us today, if only substantial portions of it had survived intact. What it actually did was make it easy to muddy the textual waters with eclectic texts, as readings could easily be transferred from one version to another.

The New Testament provides an even greater contrast. No textual care whatsoever was taken of the text by ancient and medieval scribes, and errors simply accumulated over time. Local text-types were eventually swamped by a single type, known as the Byzantine text, and a version of it, much later called the Textus Receptus (TR), became the basis for the first printed New Testament. A guy named Desiderius Erasmus created the text early in the sixteenth century on the basis of a handful of late manuscripts; for sections of the Apocalypse of John his basis was so defective that he had to use the Latin version, retranslating it into Greek. Many of the famous national translations, including the terminally ugly King James Version (KJV), are based on the TR.

Now as the years went by new manuscript discoveries, including the two oldest Bibles extant (Codex Sinaiticus and Codex Vaticanus), as well as the work of many scholars, changed the picture considerably. Whole verses fell by the wayside as better manuscripts became available. 1 John 5:7b-8a (the Comma Johanneum) was one casualty, and John 7:53-8:11 (the Pericope Adulterae) was another. Readings changed. Scholars like Brook F. Westcott, Fenton J. A. Hort, and Bruce Metzger engaged in the Herculean task of evaluating thousands of pieces of evidence to establish the best and purest text possible with the material available.

But not everybody has been happy with the results of their patient conservative efforts. Some people actually resent it. One of my fellow house-denizens, for example, burst out in a tirade the other month about how textual criticism was anti-christian—this in response to a comment I'd made about textual criticism and Mark Twain. There is in fact a not-inconsiderable movement against text-criticism, at least as far as it applies to Sacred Writ.

Actually, that's not quite the case. They may call it the "curse of textual criticism", but they can't get out of it that easily. There's no text available that didn't involve some sort of textual criticism—the only real issue is over whether it's done poorly, or done well. If you go with the TR you're using a text thrown together out of a half-dozen late manuscripts. If you go with say Nestle-Aland 27, you're using a text based on literally thousands of manuscripts, versions, patristic citations, and that is entirely transparent, since it tells you exactly where a particular reading comes from and what the alternative readings are.

So from this perspective, at least, these guys aren't so much anti-textual-criticism as pro-bad-textual-criticism. The reasoning behind this is convoluted, or rather, there is no reason behind it at all, just pure emotion. And for the most part it comes from attachment to a particular translation.

I've expressed elsewhere (though apparently not on the internet) my dislike, contempt even, for the King James Version. It is a poorly-written committee-driven hack job, devoid of style or class, except where expressions have been stolen from earlier translations (Tyndale in particular). To borrow an expression from one of William the Bloody's friends, listening to it is like having a railroad spike driven through your head. Still, some people like it. Hunter S. Thompson, the greatest prose stylist of the twentieth century, for one. And Brother David Phillips of the Amazing Grace Baptist Church in Wedowee, Alabama, for another.

Brother David was kind enough to supply us with his five reasons for preferring it to more accurate translations: it is (he writes) a (1) pure, (2) preserved, (3) powerful, (4) plain, and (5) perfect book. Now Brother David seems to be using the words in a sort of Humpty-Dumpty sense, so we'll have to kind of figure out what he means as he goes along.

The purity of the text is guaranteed (he claims) because it is a translation from the TR, which he (wrongly) asserts is in agreement with 95% of all Scripture-related manuscripts. He claims (again wrongly) that modern translations are based on a text derived from only two manuscripts. "What does all this mean?" he asks rhetorically. "Simply this, the King James Bible is derived from a more accurate Greek text, not from 2 suspect texts of suspect origin. Therefore, the King James Bible is a pure Book!" He then goes on to extol the scholarship of the KJV translators—and in all fairness, it was pretty decent, for 1611. Of course their knowledge of Hebrew was extremely limited, and their knowledge of the koine dialect of Greek—in which the NT was written—nonexistent, but what can you expect? We've learned a lot in the four centuries since then. Still, apparently Brother David is impressed.

Okay, point 2—preservation. What on earth does he mean by that? The text of the NT, whether TR, Byzantine Majority, or Nestle-Aland, is derived from preserved manuscripts. The length of the preservation might be relevant; the TR and BMT are based primarily on very late texts, while the Nestle-Aland is based primarily on early, but no—it seems that Brother David has something else in mind. "God has promised to preserve His Word," he writes. But "Preservation is not present in any modern version!" Certain late additions to the text (Brother David explicitly cites Acts 8:37 and 1 John 5:7) that were mistakenly printed in the TR on the basis of a few late Greek MSS are no longer included in modern translations. But Brother David likes them. On the basis of this personal preference of his he claims "These are 2 pretty important verses and they belong exactly where the Lord put them!" Yeah, okay, whatever. He goes on to add a bunch of jibber-jabber about how the TR (which actually didn't even exist until Erasmus created it) was "Written on tanned animal skins" and "1 mistake on a page, destroyed. 3 in a book, whole book destroyed!" This is absolutely baseless, as he'd know if he'd ever actually looked at a Greek manuscript.

His third point—power. The King James Bible is a powerful book, he says. I assume by powerful he means it's a committee-written piece of Jacobean crap. But no, apparently he knows "the King James Bible has power because I have felt it and seen it at work in my life and in the lives of others. It is a powerful Book!!" So yeah, Brother David, you like it. I got that. Well, I like Pink Floyd's "Atom Heart Mother." There's a powerful work, if you like. But I don't worship it, and I sure as hell don't confuse emotional appeal with textual authenticity or accuracy in translation.

Okay, number four—plainness. The only thing I get out of his gibberish here is that he thinks the King James Bible is written at a fifth grade level. Since I don't see how that's either a virtue or a fault, I really don't get his point. It certainly isn't that difficult to grasp for anyone with a working knowledge of Jacobean English; I don't know how many fifth graders are included in that group.

And finally, perfection. Again, he is using this word in some strange manner of his own. He picks several passages where he prefers the KJV translation—Isaiah 7:14, for example, where he prefers the KJV's "virgin" to the original Hebrew word meaning "young woman". I don't know what this has to do with perfection. Determining which translation you like best on the basis of personal feelings is all very well and good, but it doesn't really add up to much. It's just really not that persuasive, especially when the evidence is against you.

I probably shouldn't try writing this stuff when I'm running a high fever and "Amazing Grace" keeps playing in my head; I've somehow wandered way off the topic. And my hands are shaking so much I'm having trouble typing. Still, it beats lying down and feeling miserable, and I don't actually have to post the damn thing.

The point is, I just like knowing where my text comes from. If you want a translation based on the accumulated crap and errors of centuries, by all means use the King James Version or the World English Bible. I'm not going to join you, but I don't quarrel with your choice, if it makes you happy. Enjoy! The world is large. There's room for all kinds at the table.

But when it comes to hosting a good old-fashioned anti-American Halloween sacred book-burning and barbecue, my mind begins to reel. Is this actual news, or are fever-induced hallucinations kicking in? Apparently a certain pastor Marc Grizzard of the Amazing Grace Baptist Church in Canton, North Carolina, is in such desperate need of publicity, that he's hosting his own holy holocaust, and all translations not based on the TR (as well as at least one that is) are going to be ceremonially burned, along with works by Metzger, Westcott, and Hort. And there's going to be music as well, a delightful variety of "country, rap, rock, pop, heavy metal, western, soft and easy, southern gospel, contempory [sic] Christian". No, they're not going to play it, they're going to burn it. Really, these are delightful people. And there will be words from the likes of Billy and Franklin Graham, Chuck Colson, and Mother Teresa—yes, you guessed it, also burned. It sounds like a lot of fun. If all fourteen members of his congregation show up, they can do a reenactment of the Last Supper, with a couple of spares.

And people wonder why Christianity has fallen to such low repute. Seriously, with people like Marc Grizzard, Fred Phelps, Jimmy Swaggart, Tammy Faye Baker, and Jim Jones as its representatives, it's not really surprising.

Quotation of the Day

It was the universal opinion of the century preceding the last, that civil Government could not stand without the prop of a religious establishment, and that the Christian religion itself would perish if not supported by a legal provision for its clergy. The experience of Virginia conspicuously corroborates the disproof of both opinions. The civil Government, though bereft of every thing like an associated hierarchy, possesses the requisite stability, and performs its functions with complete success; whilst the number, the industry, and the morality of the Priesthood, and the devotion of the people, have been manifestly increased by the total separation of the church from the State.

James Madison, Letter to Robert Walsh, 2 March 1819

Quotation of the Day

The people who are attending rallies while crying out that President Obama was not born in the United States, shouting “We want out country back”, even packing loaded weapons while at a Presidential appearance, are not anti-socialist (as they claim); they are antisocial.

Dan J.

Passing Notes

Okay, I'm still here, still alive, still breathing, still connected with the web world. As far as I know this is going to be another placeholder entry, something to try to keep the blog alive while I scurry about looking for acorns, or something equally productive.

Well, let's see... My family has returned from visiting my mother (their grandmother) at the coast; my niece is in a foul mood, but as far as I can tell from talking with my mother things went well there, and they got her yard in good shape and the new wall on the house painted, so I'm putting it down to exhaustion.

I'd hoped to have something more solid to include, but I will note a couple of recent blog entries I've read with enjoyment. John J. McKay (archy) has a fascinating piece entitled "Zombies of the mammoth steppes" involving an interesting piece of fake history: the 1846 discovery of a complete mammoth specimen—a discovery that never happened. Although some of the details seem to be a bit fuzzy, the story originated in an 1859 children's book by Philipp Körber, entitled Kosmos für die Jugend. The discovery soon made its way into the scientific literature, and "By the end of the century, some of the details were so well established that they had could stand up against newer, and more correct, data." While certain details of the story were especially appealing to crackpots (see for example its use here at Creationscience.com), legitimate scientists also have continued to cite the nonexistent discovery. McKay attributes this to three elements:

First, the original story was well told, filled with many plausible details, and included the solutions to some outstanding mysteries about mammoths. Probably because of the verisimilitude and answers, the story was adopted and retold in considerable detail by some very influential scientists. Their credibility led to many retellings in both the popular and scientific press. Finally, debunkings of the story have been weak, made by not credible writers, or located in hard to find places.

One of the "not credible" debunkers was Henry Hoyle Howorth, a champion of the Flood and an opponent of the concept of ice ages, who wrote in The Mammoth and the Flood:

It is very strange that if genuine no accounts of this discovery should have reached the ears of Baer or Brandt, Schmidt or Schrenck, who none of them mention it, and that it should be first heard of in a popular book for boys in 1862. Until some proof to the contrary is forthcoming, I shall treat this tale as a mere romance constructed out of what we know about the Mammoth from other sources as an amusing story for boys.

Not that Howorth was the only one; still, given his biases, he didn't help matters much. Anyway, the piece is a great follow-up to McKay's earlier Mammoth on Ice (also very much worth reading, if you haven't seen it already).

On a completely different note this piece (h/t James McGrath) took me back a good many years to Dr. James M. Robinson's class in Q when the subject of the western non-interpolations came up—why, I don't remember. (The western non-interpolations are a group of passages, mainly in Luke, that don't appear in the western text, but do appear in most new testament manuscripts.) Most of the class was unfamiliar with the term, and Dr. Robinson pointed out that it wasn't exactly a neutral term for the group, as it basically presupposed that these passages had been interpolated into the Alexandrian (and Byzantine?) texts, and that the Western text preserved the original readings. If I'm remembering correctly Dr. Robinson felt they should be considered on a case-by-case basis, rather than making sweeping pronouncements—though I would point out that getting his own views on anything was always tricky. He was great at clarifying the positions of other scholars, and at showing what the consequences of those views might be; he was amazing at picking up suggestions thrown out in class and presenting how they might fit in with the larger body of knowledge; getting him to pronounce on what he thought was another matter altogether.

Anyway, to get back to the matter at hand, James D. Tabor muses over the restoration of these passages to certain modern translations, based largely on the testimony of P75, which, though an early representative of the Alexandrian text, is still, when all is said and done, just another representative of the Alexandrian text. There may well be good reasons to restore these passages to the text of Luke, but in the end the matter should not rest exclusively on the age of a particular exemplar of a text.

Recovering the original text of any ancient document requires a number of related approaches, and one is clearly the careful dating of the sequence of manuscript witnesses and variants. But the “older” is surely not the more original, and judgments of content and substance must finally prevail. I remain convinced, after all these years, that my initial judgment that Wescott and Hort’s position on the Western non-interpolations was self-evident remains the case.

Personally I've veered on that topic over the years, but the secondary nature of some of these passages (at least) seems manifest, whether supported by textual evidence or no. I mean, is it really likely that the original author of Luke-Acts would have had Jesus twice rise up into the sky (Lk 24:51 and Acts 1:9)? I mean, I can understand if he did why some scribe might remove the first reference in the interest of harmonization, but isn't it easier by far to suppose that some scribe added it to the end of Luke after Luke's separation from Acts? I mean, come on people, just because it was ancient times doesn't mean that everybody was batshit insane.

Anyway, James D. Tabor's piece is both interesting and relevant and is well worth reading. I enjoyed it, anyway.

Quotation of the Day

Don't talk to me about government-instituted "death panels". The real death panels are the ones in that building in downtown Philadelphia, and similar ones belonging to other health insurance companies around the nation. The ones who attempt to stymie you at every turn in your efforts to access your "covered benefits". The ones who hope you will give up, go away, or die before they ever have to get around to paying anything on any of your claims.

Zuska (h/t Dan J.)

Mark Twain's Literary Afterlife

One of the books I mentioned as influencing my life, certainly my literary preoccupations, was a 1962 Mark Twain collection entitled Letters from the Earth. The story behind it is an odd one, and takes us down some bizarre pathways of history.

In his own time Mark Twain was known as a comic writer and lecturer. There were a lot of them around then, most of them forgotten. They were very roughly the equivalent of present-day stand-up comedians, and for the most part were relatively harmless. One of my favorites—and certainly a more typical example than Mark Twain—was an Oregon lecturer named Elisha Applegate. His most famous routine was on the topic of "Mohammed and the Koreish". The lecture was so popular in Oregon that when Applegate was appointed to be a sort of cultural ambassador for the state in 1873, Portland's leading citizens urged him to deliver the lecture one last time before departing for the nation's capital. The content of the lecture is not apparently available, but we do know that he took a somewhat tolerant view of Islam, sometimes comparing it favorably to Christianity. One much quoted bon-mot regarding Islamic polygamy vs. Christian infidelity was to the effect that Islam had the harem system, while Christianity had the harum-scarum system.

Humorous lecturers were, well, not uncommon, and not especially respected, and it was to this class that Mark Twain was seen to belong. The genius of, say, Huckleberry Finn was recognized in Europe long before it was recognized in the United States. And, not to put too fine a point on it, a lot of Mark Twain's success in the United States was as a harmless necessary comedian.

But funnyman Mark Twain was a creation of Samuel Clemens—and Clemens was a much more complicated fellow than the comic lecturer. As a child young Samuel had trembled at each thunderstorm, fearing the wrath of God. And as he grew up he more and more came to lose his childlike faith in the god he had learned about in Sunday school. The mindless workings of nature—the young spiders who preyed on their mother, the parasitic wasp who laid its eggs in a living but paralyzed host—convinced him more and more that God was not merely wrathful, but downright malevolent. Tormented by visions of the worthy being punished while the unrighteous prospered, of the unworthy motives behind even the most seemingly altruistic actions—in short, by the way the world actually worked, he relived these images in a series of works destined to remain unpublished in his lifetime. Some of them—The Chronicle of Young Satan, for example, or "Letter from the Recording Angel," are among his best work.

One of these was something he called "Letters from the Earth." In it a supernatural being visits our planet and writes back to his fellow super-beings about the religion he finds there—specifically about Christianity as it was practiced in nineteenth-century America. Naive views of heaven, prayer, and the nature of God are satirized freely. He wrote to a correspondent (Elizabeth Wallace) on 13 November 1909 about it:

I've been writing "Letters from the Earth," and if you will come here and see us I will— what? Put the MS in your hands, with the places to skip marked? No. I won't trust you quite that far. I'll read messages to you. This book will never be published—in fact it couldn't be, because it would be felony to soil the mails with it, for it has much Holy Scripture in it of the kind that . . . can't properly be read aloud, except from the pulpit and in family worship. Paine enjoys it, but Paine is going to be damned one of these days, I suppose.

Albert B. Paine was Twain's biographer, and he certainly seems to have enjoyed "Letters from the Earth." He made no serious attempt to get the work published, however, though he did include one short passage (with unmentioned excisions) in his biography. Other than that the work remained unknown for decades. Several of Twain's unpublished pieces made their way into print, often with rather dubious editorial emendations (see my piece on The Mysterious Stranger for an example), but not that one.

In 1939 literary critic Bernard Devoto made a determined effort to get it out. He put together a collection of unpublished Twain fragments and provided it with notes and explanations. But Samuel Clemens' daughter Clara objected to it strongly, and the volume didn't appear. She felt it presented a distorted reflection of her father's views. She may well have been right—but Samuel Clemens did write these pieces, and they by no means stand alone.

Now Devoto made some interesting choices in several of the items. "Papers of the Adams Family" for example are somewhat unrelated sketches written many years apart, having in common only that they were attributed to various antediluvian figures. It's not exactly bogus (and Devoto was straightforward about what he was doing)—but it's not exactly Twain either. "The Damned Human Race" is likewise made up of fragments—various vaguely philosophical notes Clemens wrote late in his life—assembled in their present form by Devoto. "Cooper's Prose Style" is made up of two manuscripts—an unfinished lecture and the original ending to "Fenimore Cooper's Literary Offenses."

Which takes us back to "Letters from the Earth." To provide the letters with a prolog, Devoto turned to another earlier MS of Twain's—an unfinished piece called "The Creation of Man." This describes the Creator's invention of the universe and the reactions of Gabriel, Michael, and Satan to it. At the end of it Satan heads off to earth and starts a letter back to Gabriel and Michael about what he finds there. The MS breaks off in mid-sentence.

Paine wrote about the two pieces that "Letters from the Earth" was suggested by "The Creation of Man," but was "not a continuation of it." Devoto overruled Paine, however, commenting "Nevertheless the transition is direct and the continuation unmistakable"; he therefore omitted the final lines of "The Creation of Man" and attached it to "Letters from the Earth." In point of fact it is nowhere stated in "Letters from the Earth" who exactly is writing to whom; the focus is on mankind as seen from a supernatural perspective. The author only becomes Satan as a result of Devoto's combination of the two MSS.

Some of the material slated for the book, also entitled Letters from the Earth, made it into print during the next couple of decades. (Should you be interested, and I feel quite certain that you are not, they were "The Gorky Incident" (1944), "Cooper's Prose Style" (1946), "Letter from the Recording Angel" (1946), and "A Cat-Tale" (1959).) Nothing of "Letters from the Earth" itself seems to have escaped.

Oddly enough it was cold war politics that at last allowed the appearance of "Letters from the Earth." Mark Twain was something of a hero in the old Soviet Union, and charges of censorship stung in America, the land where free speech was a valued right. Not willing to give the Soviets a talking-point, Clara Clemens Gabrilowitsch finally relented, and the book at last appeared.

It made ripples, but it was by no means as shocking in 1962 as it would have been in 1939. I read it with considerable interest as an eleven-year-old; it was a side of Mark Twain I'd never seen before, though people who had read more of Twain than appeared in The Little Golden Library (or whatever the real name of the series was) would not have seen much that was new. In an earlier entry I wrote about the effect the book had on me; especially the violence and injustice recorded in the Bible about the conquest of Canaan. The effect on more sophisticated (or at least more adult) readers was not so striking. One reviewer parodied The Screwtape Letters (1942) to express his disappointment that this book was not really the devilish concoction the demonic realm had been hoping for. And many reviewers observed that the naive views of religion and the afterlife attacked in it were not the views of sophisticated theologians—as if those views were actually shared by the majority of the American people. Certainly the delay helped blunt the effect of the work—though in point of fact, it may never have been as unpublishable as Twain thought it was.

One of the oddities of this publishing history is that this piece, "Letters from the Earth", a hundred years old this year, is still in copyright in the United States. It will be in copyright in the United States until 2057—a fact that would please Mark Twain no end, as he was a great believer in perpetual copyright. Samuel Clemens has been dead for nearly a century now, and most of his works have quite properly entered the land of public domain, but not this tiny handful. Clemens' dead hand will hold these works with an iron grip for more than a century and a half before they become part of the general heritage of the American people. It's interesting—but tough.

Things Continue

Okay, I'm going to be honest here (not that I'm usually dishonest here)—I don't know when I'm going to get back to making regular entries here again. Things are hectic around me, and I may be moving on soon—or not. I feel the need for a break, and I want to get back to something resembling normal for me. I'm trying to get back to having a laptop—writing at my desk is never that comfortable, to be honest. I need new glasses; I can't see with the ones I've got without zooming in so far the text barely fits on the screen. And I've got to seriously reduce the amount of stuff in my life to something a bit more portable. I've lost the bulk of my library, so that's taken care of—though not in a good way. I've lost an unknown portion of my files, including works in progress (my Dubious Documents project for one) and many notes I need in order to write these things. I've been trying to limp on, but it isn't working, and I'm more or less reaching the end of my rope.

I'm going to try to sell of some of my remaining collections, and maybe find homes for other material that I don't particularly want to sell. Times are tough, though, and I don't know how feasible any of that is. We'll just have to see.