Wednesday, January 3, 2018

Same Sex

I have sometimes been called (wrongly) a homophobe. But let’s start with the word “homosexual.” The “homo,” per se, has nothing to do with homosexuality. It comes from the Greek “homos,” the same, as it does in homonym, homogeny, homologous and various others involving sameness. So “homosexual,” means same sex practitioner. It can even refer to dogs or other animals having sex with one of their own kind. It does refer to two men or two women having sex with each other. Until fairly recently, this was considered wrong, but not anymore, hence even same sex marriage is by now almost universally, legally practiced. If you doubt it, just ask the Supreme Court.

This opens the question of what is, or is considered, “normal.” Essentially, normal is what a large number of people practice, and is not considered immoral. In fact, it has nothing to do with morality or immorality, but only with frequency. If it is ever revealed that a large enough number of people have sex with animals (think D. H. Lawrence’s “St. Mawr” and horses), something called zoophilia will then become normal. To be sure, it appears as of now fairly rare compared to homosexuality, but that could change, if only farm boys would speak up. All that it takes is for the onus to become removed, and a thing becomes okay. Consider bikinis or nude beaches or legalized marijuana.

This is where mea culpa comes in. A very famous critic who used to be my friend and I would amuse ourselves by outing famous persons who were widely considered heterosexual. Uncloseting, to coin a word, seemed piquant. But  closetedness in former days was prudent and excusable, practiced by some highly respectable persons. Think of such people as (in some cases I merely surmise) Leonardo da Vinci, Tchaikovsky, Thomas Mann, Ravel, Manuel de Falla, Saint-Saens, Henry de Montherlant, Nikolay Myaskovsky, Michael Tippett, Michael Redgrave. Perhaps also the delightful Mompou. Some were married, like Leonard Bernstein, and (I suspect) my admired Lennox Berkeley. And surely others.

This is comparable to ferreting out clandestine Jews, unavowed for similar reasons.
Despite much progress in this area, anti-Semitism won’t quite go away. To no avail does one say “Some of my best friends are . . .” here fill in blacks, gays, Jews--it proves nothing, and it does not exculpate you. I am reminded of that great French writer Jules Renard noting, “We are all anti-Semites. A few of us have the courage or coquetry not to let it show.” Very cannily put, note even the alliteration on C in French as in English.

For whatever it is worth—not much—I have always had gay friends. One of them was the very clever young Donald Lemkuhl, who called me Nina Simone and disappeared into England (more about that anon) and left me wondering what became of him. He did have the makings of a poet, but not enough discipline. Of course, if you are in the arts, believe it or not even as just a drama critic, you must come into contact with many homosexuals, although you don’t end up believing with Gore Vidal that everyone is really bisexual.

But why are so many in the arts gay? There are numerous explanations much debated, though surely in large part because in the arts there is no homophobia, and there is even gay pride. Homosexuality may, for instance, have something to do with excessive love of your mother leading you to emulation. Example: Kevin Spacey used to show up at events with his mother as his date. Growing up without affection for sports, being of a delicate physique and loving theater—dressing up, role playing on and off the school stage--all these may be inducements. Perhaps even reading too much Oscar Wilde. When I briefly taught at a Southern university, the only library copy of the sole available Wilde biography was heavily annotated by my one flagrantly gay student.

Homosexual friendships, whether or not declared as such, are the stuff of myth and literature. Think only of the story of Damon and Pythias, or Schiller’s famous poem, “Die Buergschaft.” Think also of great unrequited loves, such as A. E. Housman’s unreciprocated adoration of the straight friend Moses Jackson. But there are so many enduring homosexual relationships as Auden’s with Chester Kallman and especially Britten’s with Peter Pears. I recall hearing how shocked the great Scottish string player William Primrose was when staying with Britten and spotting Britten’s and Pears’s slippers side by side under the same bed.

At first glance one may be surprised by how many great all-male affairs take place in England. Think E. M. Forster and Maurice and all those complicated relationships in the Bloomsbury group. England, despite the country’s until fairly recently stiff penalties for homosexual incidents, has been a thriving land of homosexuals. As a lovely American former girlfriend of mine remarked about her affair with an English duke, scratch any Englishman and out comes the homosexual. With the duke—Charlie, as she referred to him—when in bed together, she had to do all the work, his heart was not quite in it.

Why all that homosexuality? I think it is because until recently the sexes grew up separately from each other, there being no coeducation in Britain, so that  schoolboys had to be sexually boys with boys. I must admit though that during my one-year stint at a British public school I saw no direct homosexuality, but that may have been because, as a foreigner, I did not become intimate with anyone.

There is also not infrequently a tendency among homosexuals to feel superior to “straights.” The wonderful German writer, Erich Kaestner, admonishes gays in a poem not to feel proud “just because you do it from behind.” Which reminds me of two prominent members of Hungary’s classical music scene who had long been living together suddenly breaking up. After some years, however, they resumed their relationship. As the Budapest wits would have it, the pair must have said not let’s start from the beginning [in Hungarian, from the front] but let’s start from the back.

Interestingly, though I can recall various other kinds of jokes, I can’t come up with a single homosexual one. Have there not been any? Have I repressed some? Have they been inferior? I don’t know; I do know that the two persons I would most have liked to meet, Oscar Wilde and Noel Coward, both were gay. Coward I came close to one night backstage at “South Pacific” on Broadway. I had gone back to congratulate an acquaintance who, as standby that night, had splendidly played the lead. There I crossed paths with Coward going to make peace with Mary Martin, with whom he had had a falling out in London at his “Pacific 1860.”

Although I don’t collect autographs, I would have made an exception for Coward, but all I had with me was Spenser’s “The Faerie Queene,” which I considered a little too suitable. When, much later, I met Bea Lilly and told her about this, she said I should have gone ahead: Noel would gladly sign anything famous as if his own.


Once or twice in my life I have been accosted by homosexuals. Once when teaching in Seattle, while gazing at a store window. “You should have slapped him,” someone later told me. “Not at all,” I answered, “I felt rather flattered.” Quite recently, a well-dressed, middle-aged man on a Metro North train chose to sit opposite me although there were plenty of empty seats all around. After a while, he smiled and laid his hand on my knee. I withdrew my 92-year-old leg, but was too old not to feel a bit flattered.

Wednesday, December 27, 2017

Names

Names are more significant than one might offhand assume.  I am thinking of first (or given, or Christian names) names, whose bearers may or may not be concerned with, or even aware of, their derivation and meaning.

Take, for instance, a woman named Chloe, which comes from the Greek for a green or tender shoot. Is she even cognizant of the etiology or epistemology involved, and even if she is, I wonder whether she makes anything of it. Whether it influences her personality and, possibly, even her behavior.

To be sure there is little evidence that a woman would think of herself as a green or tender shoot, or if she did, what that would result in. But what if her name was Spring or a man’s first name were Gardner, would that produce joyous effusions or a green thumb?

What complicates matters is that our English names have foreign or obscure derivations, coming from ancient Greek or Latin, Welsh or Scottish, Romance or Teuton, Hebrew or Arabic or Aramaean? Or when they are so commonplace that neither parents nor children would attribute any individual characteristic to them. When there are millions of Peters and Janes around, they become impersonal by their very ubiquity.

In other words, the more widespread a name is, the less it matters where it comes from and what it means. And heaven knows there are fashions in names. Right now there are Ryans and Jennifers in every bush, and minor variations (Kristin, Kirstin, Kirsten etc.) which only seem desperate measures to improve on Christine or Christina. None of them has that hint of originality that might mold a character—say, Maximilian or Isadora.

I cannot help lodging a complaint against Rachael, made current by that obnoxious TV food guru. This is based on a nonsensical analogy with Michael, which comes from the Hebrew “who (is) like a god,“ complete with the “ae.” that makes the “ch” hard. Whereas Rachel, likewise from the Hebrew, but with no “ae” in it, and thus a soft “ch, ”means “like a ewe,” i.e., gentle. (Years ago, there was a short-lived play that featured an eponymous Rachael.) This is what happens when illiteracy takes over, comparable to pronouncing groceries as “grosheries.”

I am not in the position to start a scientific inquiry into whether the imperial name of Maximilian (from Latin, maximus, the greatest, and long a favorite with European royalty and aristocracy) confers nobility on its bearer. but in “Rebecca,” the novel and movie, it seems to do so on its autocratic protagonist.

German, by the way, appears to have more meaningful names. Take Gottfried, for example, which derives from Gott and Frieden, God and peace, and, appropriately, we don’t find it much among the Nazis. The poet Gottfried Benn may have started out truculent, but ended up very much becalmed. The Swiss poet and prose writer Gottfried Keller was certainly much of a bourgeois naturalist, sometimes of a humorous, god-given kind. Better named yet was the German writer Gotthold Ephraim Lessing, the Gotthold meaning attached to God; the Ephraim, from the Hebrew, doubly fruitful. And, of course, Mozart, whose God-loving Amadeus seems applicable enough.

But to get closer to home, what about Aaron? It seems to come from the Hebrew for “(a) light.” The only Aaron I have ever known was the publishing star Aaron Asher, who was indeed a bright light. But would he have been any less so if, for instance, he had been named Claude? It comes from the Latin Claudius, a name very important throughout Roman history and to Robert Graves. It means in Latin lame, and may well have been initially the name of someone lame. The only Claude I have ever known is Claude Fredricks with whom I was good friends for quite a while. He was or is a charming gay guy, extremely learned (the only person I know to peruse a Latin text as airplane reading,) and when I mounted a play of mine at Harvard, he would call people to invite them to it under the assumed name of Dimitri Merezhkovsky, that of a well-known writer. Claude ended up as a beloved prof at Bennington, and the protagonist of a novel by Donna Tartt, but fame made him drop me. Could he have accomplished as much if named Gus?

I do persist in believing that, as the Latin adage “nomen est omen” has it, a name somehow rubs off on its bearer, or should I say wearer? How about my own John, recently aped by the annoying Jon? As Eric Partridge (my favorite lexicographer) puts it in his delightful booklet “Name This Child,” without which this essay could not have been written, “The name owes most of its vast European popularity to the Evangelist; its brevity and strength have contributed  to make it, in the minds of the majority, the finest of all. m[asculine] ‘Christians.’ From Hebrew: ‘God is gracious.’”

Now I don’t know how gracious God is, or would be if he existed (think Holocaust). but, regretably, I don’t see myself as particularly gracious as a result. What is interesting here, though, is that the names of the three other Evangelists are nowhere near as popular, even if Mark, at any rate, is just as brief and strong. Besides, in many languages John is not all that snappy: Jovan in Serbian, Janos in Hungarian, Janusz in Polish. Giovanni in Italian, Jean in French, and Johannes in German (though usually in abridged forms, Johann or Hans) are all reasonably euphonious. But do they charaterize?

As for me, the only effect I can think of is exercise of my neck muscles, because often in the street behind me someone yells “John!” and I am optimistic or naïve enough to assume it meant for me, which it usually isn’t, and turn my head. But it is true that John sounds good in certain languages, like the Spanish Juan, the Portuguese Joao, Jannis in modern Greek, Jokanaan in Hebrew if the opera “Salome” has it right, and several others.

Spanish aristocrats have the most impressive names, because they come in bunches.
A recent Times obituary for Mary Aline Griffith informs that she became a countess by marrying Luis Figueroa y Perez de Guzman el Bueno, Conte de Quintanilla (and later) Romanones. Which reminds me of a true story.

A Hungarian fencing team once came to Madrid to fight a Spanish one. At a reception, they were to get to know one another. A Spanish caballero introduced  himself to a Hungarian with his full complement of a dozen names. The Hungarian was ashamed of having a measly single last name. Not to be outdone, however, he appended in his introduction to the next fellow every Hungarian swearword and obscene insult he could think of by way of self-presentation. “Delighted to meet you” responded the man in perfect Hungarian, “I am the Hungarian ambassador to Spain.”

Spaniards, by the way, are not the only ones with such elaborate nomenclature. Consider the recent Times obituary for a distinguished French writer, academician and aristocrat, Jean d’Ormesson. His full name was Jean Bruno Wladimir Francois de Paule LeFevre d’Ormesson. There is method to it. His diplomat father wanted him to appeal to various nations. Bruno, a name popular In Germany, was a bow to that nation. Wladimir (note the un-French W) was to appeal to several Slavonic nations.
 Francois de Paule is the French version of the name of an Italian saint. Le Fevre, sometimes spelled Le Febvre, was the name of several illustrious Frenchmen, one of them a victorious Marshal of France. Since d’Ormesson  pere was posted to Bavaria, Romania and Brazil, it is surprising that the son had not also Romanian and Portuguese names bequeathed on him.

Names are a fascinating thing. My father, a good Yugoslav, observed that I had only one given name, whereas Americans often had more, so he decided to provide me with the middle name Ivan. This is a tautology, being the Croatian form of the Serbian Jovan, and indeed, my savvy friend Dona Vaughn calls me, as if I were a Kennedy, John John. A favorite chemistry teacher of mine at Horace Mann School uniquely called me Jack, on the basis of which I could have been, like Rousseau, Jean Jacques, or John James.

But what about Simon? Partridge says, “Simeon, Hebrew for obedient, hearkening. Already in the first century A.D. Simeon had been confused with Simon. In Greek, Simon is ‘the snub-nose.’ But as a New Testament name it seems to have been a mere Grecism for Simeon. Diminutive: Si.” Well, I am neither snub-nosed nor particularly obedient, and, thank heaven, no one has ever called me Si.

So I am John Simon, which once earned me a packet of letters intended for John Simon Guggenheim, and I forwarded to that Foundation. It did not earn me so much as a thank you, let alone a grant. But for many years, Yoko Ono generously sponsored my website with a monthly $500, which just now stopped. I wonder whether you blog readers could help support the site with a monthly $50? Yet do I even have ten regulars?







Saturday, December 9, 2017

Onomatopoeia

There is a salient aspect of language that I haven’t handled hitherto--not alliteration, as in these consecutive h-words, but onomatopoeia, Greek for name-making. What it really means is what occurs when a word’s sound echoes or represents the thing that it denotes. I recur to the examples given by J. H. Cuddon in his excellent “Literary Terms and Literary Theory” from Penguin Books, which I strongly recommend to one and all. In it, he offers examples of onomatopoeia that I intend to look closely at. They are: “dong, crackle, moo, pop, whizz, whoosh, zoom,” all well chosen.

Somewhat puzzling is the first one, “dong,” perhaps even embarrassing at first sight. My Heritage Dictionary gives as its first, nononomatopoeic definition, a Vietnamese currency. Pretty obscure, that; but not so the second definition, “a penis, vulgar slang. (Origin obscure.)” The Random House Dictionary, on the other hand (pun not intended), lists also “the deep sound like that of a large bell. (Origin unknown.)” This latter definition, curiously, does not appear in the Heritage. The reason, I would guess, being that in overwhelmingly most cases it is not the intended one. In more recent versions of the OED (the important Oxford English Dictionary), it is part of “ding-dong,” as the imputed alternating sound of a ringing bell..

In “Alice in Wonderland” we get also a person’s nose “with a luminous dong,” and in Australia, a dong may signify a heavy blow. The newer OED also cites Philip Roth’s Portnoy handling his dong. In the penis sense, to be sure, there is no immediate onomatopoeia, so let us stick with the bell sound.

Cuddon next cites “crackle.” This the Heritage defines as making “a succession of short snapping noises as of a fire in a wood stove.” Or, in the verb version, “to show liveliness, energy or intensity as in a book that crackles with good humor.” The first example is clearly auditory, the second more figurative. Either way, a sound or potential sound is implied.

Next comes “moo,” the sound of a cow, which various languages describe thus or in  some similar way. So the verb in French is transformed into the more melodious “mugir.” In German, we get the verb “muhen,” and the noun “Muh.” The M needed to clinch the onomatopoeia, is perhaps a trifle arbitrary.

Next comes “pop,” for which the dictionaries give a number of definitions, some of them visual but enough of them auditory, for a sudden snappy noise. Notable among the many definitions is the one for a male orgasm elicited manually. This so-called “hand job” I had experienced from a Bennington girl specializing in the operation to avoid total commitment, and not generally auditory. (Vide also Bill and Monica.) The sound is largely associated with the uncorking of champagne bottles.

Cubbon’s next is “whizz” or “whiz.” This is defined as “making a whirring or hissing sound” with the descriptive adjectives themselves onomatopoeic. It is often defined as the sound of an object speeding through the air, or, nonauditorily, as any quick movement by a person. Related is the “whizz-bang,” suggestive of the rustling of a fuse leading to an explosion. Notable, too, is the meaning, not always auditory, of something conspicuously effective, successful, or skilled, as, for instance, a good speech, with the onomatopoeia only remotely applicable.

“Whoosh,” next, is defined as “a sibilant sound,” like the whoosh of a high-speed elevator. It is also an onomatopoeia for the darker sound of some liquid violently tossed from a bottle, perhaps at a hostile person’s face.  The “oo” sound is also used for wind, as in the title of “Gone With the Wind,” in translations usually grabbing the U diphthongized as “ui,” thus the Hungarian “Elfujta a szel” (I lack the needed acute accent), or the Serbian “Prohujalo kao vihor.” Oddly enough, the English title has no U in it. which can come either as an “oo” in “room”, or in a diphthong like the English “you,”  or “oui, ” like the French for yes.

“Zoom,” serves similar purposes as whoosh, but it is grander, perhaps referring to an astronomical movement of comets or meteors. It is less likely to denote sound then, alhough it does so, a bit lower, for the buzz of a plane overhead.

So much for Coddon’s examples. But what for other onomatopoeias? How about the song, or the very name of, the nightingale? That name, in English, is not onomatopoeic, merely visual as in “night,” when the nightingale sings, to be replaced by the morning lark. (See “Romeo  and Juliet,” in the bedroom scene.) No word this for onomatopoeia. More so in German, as “Nachtigall,” with the two A’s suggesting a staccato in the song. Hence also the German name for these birds’ singing, “schlagen,” i.e., to beat (a s in Heine’s famous poem), for, to be sure, a rather delicate kind of hammering. But does onomatopoeia lurk in these avians’ very names?

Not much in the unaccented U of the Serbian “slavuj,” But quite a bit in Hungarian, where the bird has two names, the poetic “cselegeny,” with the rising, accented E in the third syllable, and more so in the common name, “fulemule,” with  a treble-making diacritic mark on both U’s, and the internal rhyming repetition making it more avian. This is curiously like the modern Persian or Turkish nightingale, “bulbul,” again with the treble-inducing diacritic mark (or umlaut) on both U’s, and again with the duplication in the name, probably to indicate an aural onomatopoeic flow. But what about “cselegeny”? Here the open E’s of the first two syllables have the same duplicating effect, perhaps all these devices conveying a lyrical, onomatopoeic continuity.

There is, incidentally, a kind of onomatopoeia even in the French term “rossignol,” maybe as a derivative from the Spanish “ruisenor,” with a tilda on the N. The “senor” part confers seigneurial nobility on the bird, while the “rui” may well be a corruption of “rey,” which confers actual avian royalty—all very euphonious as well.

So much from me. But the reader is encouraged to come up with his or her own onomatopoeias. That brings me to the point of this essay: the onomatopoeic musicality of the language the reader may seek out in his or her own verse. For, let’s face it, many people, clandestinely or not, write verse, a charming trait, regardless of whether transparent. Onomatopoeia makes for euphony.


Here then is a spur toward, or a desirable delight in, onomatopoeia--all for your participatory enjoyment or actual active exploration.

Friday, December 1, 2017

Languages



Be prepared for vehement disagreement with what follows, but mind that I am not proposing it as a binding universal truth, only as my own certainly arguable private views. What I am asserting, skewed or not, is a sense of the beauty or lack thereof of certain languages, with a considerable middle ground between extremes that I would call the in-betweens.

I am thinking of so-called Western. i.e., European and American languages, for no better reason than acquaintance with them, thus excluding Asian and African languages about which I know nothing. So let me designate Italian, French, and educated British as beautiful, Polish, Czech, Portuguese, Yiddish and Swiss German as unattractive, positing the presence or absence of melody in them as the determining factor.

So lets start with Italian as spoken in Italy, not Brooklyn. Not for nothing are there Italian composers, musicians, opera lovers in superabundance. Clearly a two-way relationship between music and language exists, whichever you consider the chicken and which the egg. I am asking you not to be swayed by dialects or the speech of the uneducated, whom I don’t consider inferior morally or mentally, only wanting aesthetically. But independently from what they mean, I aurally prefer “fa in culo” to “fangul.” Note that I am not thinking Dante, except where it may coincide with the speech of ordinary middle-class people as apprehended by an unprejudiced ear.

To be sure, there may be disagreement as to what is melody, or at least speech melody, but not so much about what is pleasurable. Consider the well-known story, true albeit attributed to different protagonists, whereby a foreigner being transported by truck to a concentration camp, recited some of ‘The Divine Comedy” in such exquisite Italian as to be released by his enchanted Fascist captors.

The basic musicality of a language depends on its presence in everyday speech, much as the melodiousness affects someone listening to music  (please, no rap or hip-hop) and being spellbound by Verdi or Puccini even if unable to read music or recognize a sung high C. This presumes neutrality in the listener and absence of any particular agenda from his or her upbringing in a family awash in music of a particular kind. But to anyone hearing, say, the last line of ‘The Divine Comedy, “ which runs “L’amor che muove il sole e l’altre stelle,” and is not that different from everyday educated Italian, melody ought to be apparent.

It has to do with the large number of vowels of every kind, and also with the frequency of flowing disyllables, whereas in the English translation, “The love that moves the sun and the other stars,” you get heavily accented monosyllables comparable at best to a drumbeat. Even “vietato fumare, “ for “no smoking,” is more melodious, to say nothing of “ti voglio bene,” for “I love you.” And so on, for even the music of ordinary conversational prose.

Now for no lesser melodiousness, though of a different kind, in French. There is a sort of fascinating singsong built into the language that all educated, and even many uneducated, speakers somehow spontaneously fall into. Some of it has to do with nasalization of the an, on. un, in, en variety; some of it with all those endings in mute e’s; some of it with diphthongs in oi or ie, e.g., moi or oie (goose), and hier or pied. Note the diverse e’s, as in ete (I can’t do accents), a kind of soprano, mezzo as in geste, and contralto, as in etre--the latter two with also the mute e ending. But even the mute e is often not really mute, as it follows the preceding consonant in, say, je.

Take a sentence like “Moi, j’ai toujours ete tres fier et meme entete,” and you have a whole gallery of various e’s making music. Then the pretty eu sound as doubled in
 heureux or as diphthong in lieu; and the echoing ou of toujours. Further, the high u, in words like nue, or diphtongized as in pluie. Again, the rhyming repetition of nasals in enfant or the progressively lightening sequence o, i, i in colibri. And bear in mind that such effects come at you full throat in clusters, not just in fortuitously fortunate isolation. Or consider the sequence of vowels in the title of a ballet by Jacques Ibert: “Les Amours de Jupiter,” with even a rhyme on Ibert-Jupiter.

All this does have a lot to do with who is speaking, because the most beautiful languages benefit from a well-spoken exponent. This is where France has produced some exquisite speakers, either from the Academie Francaise, or from the theater (somewhat fewer from the cinema). Gerard Philipe comes to mind, and Louis Jouvet, Pierre Fresnay, Jean Desailly-- even in his exaggerated way, Sacha Guitry. Also Marcel Herrand, Louis Salou, Pierre Brasseur, Pierre Dux, Jean-Louis Barrault, and Jean Marais. I remember the fabulous Iago at the Comedie of Aime Clariond, prematurely deceased like Philipe.. And then the women: Edwige Feuillere.  Maria Casares. Micheline Presle, Renee Faure, Arletty. Berthe Bovy, Germaine Dervoz, Gabriele Dorziat, Valentine Tessier. Danielle Darrieux. and perhaps also Marie Bell and Gaby Morlay. Even merely reciting their names proves melodious.

But melodious too are even the most commonplace utterances casually uttered, take “Voulez-vous coucher avec moi?” This with the sequence of three ous, interlarded by the three e’s, albeit one differently voiced in “avec.” Or compare the prosaic English “Pull he handle only in case of danger” with “Tirer la manivelle seulement en cas de danger,” where I leave it to you to parse the sundry beauties.

All of which brings me to my third melodiousness, well-spoken British English. I recall, quoted from memory, Bernard Shaw’s brilliant “America and Britain, two countries separated by the same language.” Let’s face it: American English has no discernible melody, whereas upper-class or theatrical British English very much does. Just listen to a recording featuring such actors as, for instance, Laurence Olivier, John Gielgud, Ralph Richardson, Trevor Howard, Paul Scofield, Michael Redgrave. Or women, such as Judi Dench, Celia Johnson, Edith Evans. Sybil.Thorndike, Joan Plowright, Joan Greenwood, Peggy Ashcroft and Pamela Bown.
And still others I can’t think of at the moment.
The extreme form of the British accent, a sort of flute melody rollercoasting up and down,the scales is that of Oxford dons sand some students, called Oxonian. It was most imperiously (or imperially) exhibited by Professor Garrod, and required utmost concentration to comprehend. (Isaiah Berlin also had it.)  I experienced it in a milder form from Professor (later Sir) Maurice Bowra, when he was guest lecturer at Harvard.

He seemed to like me, because he chatted with me in his office. I recall his having experienced Kenneth Burke, and not having understood him (although that may have been less a matter of an American accent than of certain weird neologisms invented by Burke), asked me to provide interpretations. I mostly couldn’t. This is a good, though perhaps extreme, example of how some accents may become problematic.

We come now to what I call the in-between languages, not quite ugly but not quite beautiful. There is, for example, Spanish, where I fund the purest, i.e., Castilian, most accessible, although still not without a certain harshness. The most interesting are the Scandinavian ones, notably Danish, which, though not lovely, have a certain likable droll quality, what with profuse glottal stops and other idiosyncrasies.

I myself first learned as a toddler German, because that was the language of my beloved nanny, Mia, who came from Austro-Hungarian Bielitz, which is now, Bialistok in Poland, as well as in the Broadway musical, “The Producers.” Those speakers are largely Jewish, and subjects of numerous anecdotes, some jovial, some hostile.

I soon added Hungarian, which we spoke at home, my father being Hungarian but, as we lived in the capital of Yugoslavia, Belgrade, a nationalized Yugoslav. My mother came from a Yugoslav minority of Hungarians, and never even learned proper Serbo-Croat, later Serbian, which was the language of that capital where we ended up. It is from that dominant Serbia that, first Slovenia (whence Mrs. Trump), and later Croatia, seceded.

So my next language, which I picked up in the streets, was Serbian, as I preferred to call Serbo-Croat, which was ever so slightly different in Croatian Raciat. So already trilingual, I proceeded to French, the language of most of the intelligentsia. This I learned in private lessons from a charming lady French teacher, the popular Marcelle Raciat. At 13, I was starting English lessons from an Englishman who may well have been a spy, and who regaled me with stories of his female conquests. Then I was sent to public school in Cambridge, England, about which I have already written.

My great regret is that I never properly learned Italian, except from what I picked up in treasured Italian movies, and much, much later from frequent Roman visits to Lina Wertmuller, whose American champion I became. It was her reception on American screens that finally led to Italian critics granting her the well-deserved acclaim they previously withheld for specious reasons.

What I would like to convey is that multilingualism is a wonderful thing, not only because the polyglots get to enjoy and learn from so many more people, but also because certain differences and similarities teach them greater command of the native language. Thus, perhaps, it is that I have no difficulties with “lie” and “lay,” which, largely with the collusion of TV and social media devastates the speech of so many native speakers knowing and using only “lay.”

Or take my avoidance of such pleonasms as “old crone,” or tautologies like “cannot help but,” redundant for either “cannot help” plus a participle, or “cannot but” plus an infinitive. It may also account for proper pronunciation, such as EXquisite rather than exQUIsite, which one hears all over the place and is gaining acceptance from dictionaries. I can see no good reason for it, except that lazy speakers prefer medial accents, easier to handle than initial ones followed by more than one unaccented trailing syllable..

I suppose that in the end the purist or traditionalist cannot win, but I think there is a certain glory in fighting even a losing battle for what one believes to be right. Which brings me to my conclusion: German.

German is basically an in-between language. In its vulgar, Southern form, known as Plattdeutsch, it is downright ugly. But in its well-spoken Northern form, known as Hochdeutsch, it can be very lovely indeed. Consider a fine actor reading out loud a poem by Goethe. Rilke, or Stefan George (or many others), and you can have a musical feast. When I assisted  Archibald MacLeish in a Harvard poetry course, he asked me to recite a Rilke poem to his large class. I did, and was well received. Later MacLeish summoned me to his office and I wondered what did I do wrong this time?  Well, he merely wanted to know the name of the beautiful Radcliffe girl who came just to hear me. It was Christine Bosshard , and though she was impressed, I never even got to first base with her—and neither, I imagine, would have Archie.

I conclude with a favorite passage from Rilke that I may have quoted before, but that can bear repeating. The scene is a riverside afternoon in a Grande Jatte or Sunday in the Park With George setting, with the poet and his mistress present.

Befriedigungen ungezaelter Jahre
Sind in der Luft. Voll Blumen liegt dein Hut.
Und ein Geruch aus deinem reinen Haare
Mischt sich mit Welt als waere alles gut.

Hear this and feel it, and its music and meaning may well leave you with tears in your eyes.


Monday, November 6, 2017

MYTHS

Some stories are, or ought to be, mythic. I may have already adduced them before and will try not to repeat myself, though these days my memory Is far from reliable. Now does it much matter whether some toothsome anecdotes are factual or merely fictional, when either kind manages to turn mythical? By which I mean an existential road sign.

Take the one about Washington and the cherry tree. Though clearly fictitious, it served, and continues to serve, as a useful moral exemplar to our schoolchildren. Similarly, some popular fairytales have attained mythic status. Take the one about the boy who kept falsely crying wolf when there wasn’t one, and what happened when finally there was. “Myth” comes from the Greek muthos, and you may check out its various meanings in your dictionary if, as I hope, you own one.

Many myths, like the ancient Greek ones, served to explain natural phenomena before there were scientific explanations. The Greeks were expert mythmakers, who, I regret to say, were also expert fabricators of quasi-truths, i.e., also liars, and,   related to that, thieves. A Serbian adage has it, after shaking hands with a Greek, count your fingers. That is, of course, a myth.  True, however, is that my father, waiting for a train on a Greek railway platform, had his attaché case close to his feet.. For a few seconds, he looked away whether the train was coming, which proved sufficient for the case to be stolen. To be sure, something only barely less dramatic happened to me at Penn Station.

Now I have always assumed the veracity of the story about Napoleon and his invading army stopping off at an Italian monastery, and his warning the doorkeeper monk with his awareness that all monks were liars. Said the monk, “Non tutti, ma buona parte.” Wit as a mythic power to stand up to inimical authority.

But to get back to the Greeks. Frank Harris tells in his memoirs about an important political dinner at which a proud owner, to display his splendid watch, had it circulate around the table. Unhappily, it did not come back full circle. The embarrassed host announced that he would turn off the light and let the perpetrator deposit the watch unnoticed next to a clock on the mantel. When the light came on, the watch was still missing and so was the clock.

A true story this, though one that did not achieve mythic status. But remember Oscar Wilde’s upending Alexander Pope’s “An honest man’s the noblest work of God” into “An honest God’s the noblest work of man,” and then consider that the Greek and corresponding Roman lots were a pretty hedonistic bunch.. And not only hedonistic but also cynical and a good deal more fun than the Judeo-Christian God. Why, they even had a rogue god, Hermes, of whom we read that he was the patron of merchants and thieves, a mythical paradox.
                                                                                                                                                                 But are there no more polytheist gods today, no more models, for instance, for human erotic behavior; gods moreover like the Greek ones who cheerfully meddled in human affairs—as in the Iliad Athena for the Greeks and the less helpful Aphrodite for the Trojans-- not to mention Zeus’s carryings on with human women and the like. All of it more engaging than the God of Abraham and Isaac with his shenanigans (speaking out of bushes, if you please), including those tablets with ten mostly draconian commandments, which to follow would make you a very self-righteous, boring character. Significantly, there are plenty of books on Greek myths, but, for good reason, few if any on Hebrew ones.

What are some of the non-Greco-Roman myths that have bedeviled human behavior since? The gold of El Dorado for one, whose reckless, destructive seekers were far worse than the mere adherents of Mammon, who did not believe in streets paved in gold, and were not ready to die in a bootless search.

Geography, or rather pseudo-geography, proved a costly myth for the deluded  believers in the Northwest Passage, or even for many of the California Dreamers. There are, however, more recent, hardly less stultifying myths, such as the still prevalent one of Hollywood, both real and unreal, going also by the names Tinseltown and La La Land, as in the recent abominable movie. Misleading even the venerable Academy of Motion Picture Art and Science, which wields a greater power than the worthy French Academy, merely adjudging language and literature.

Think of Cocteau’s epigram “Victor Hugo was a madman who believed he was Victor Hugo.” Wonderful mockery of mythic self-inflation. Or think of the Messiah, whom multitudes of the religious await with mythic endurance. Think also of the perennial American myth that anyone can become President, which had the disastrous result of for once becoming  true. Think also of what ought to become a myth, Anatole France’s story about the unhappy potentate told to become happy by donning a happy man’s shirt. and vainly finding among the one percent nothing but dissatisfaction and unhappiness. After a prolonged, fruitless search, he finally found a happy man, a cheerful shepherd with his herd, whom the servants of the seeker dragged before him, but who, as it turned out, did not own a shirt.

And then there is the myth of the world’s most beautiful woman, Helen of Troy (the Greeks again), but who caused nothing but trouble for herself and others. Today we have Angelina Jolie, who may be beautiful enough for a myth, but who is also trouble enough, even without causing a ten-year Trojan war. Myths, in other words, don’t come cheap.

Our supreme myth remains that of Paradise Lost, which elicited from John Milton one of the most grandiose poems in the English, or any, language. (I rather prefer George Meredith’s wonderful and very much shorter poem “Lucifer at Midnight.”)
We gather that the supposedly foolish couple of Adam and Eve forfeited eternal blissful, naked, prelapsarian frolicking in God’s pleasure garden, and were condemned to  mortal sojourn on a not all that hospitable earth.

All that for tasting that fateful, Satan-promulgated apple from the tree of knowledge of good and evil. Why should such knowledge have been so illicit, so punishable? Or was it simply the best tree in the Garden that God was reserving for his own snacks? Or was it that God on principle wanted to keep humans on a lower cognitive rung, less competition for himself?

So was that catastrophic Fall from Grace merely a consequence of insubordination, a matter not of grasping special knowledge but of a greater power keeping a lesser one in an inferior position? Instead of a poetic apple to pluck, could it have just as well been a pedestrian potato to dig up? 

There it is then, the myth of Paradise Lost made more mundane than heavenly, almost laughable, on the assumption that a myth is as good as a smile. Conclusion:
Some myths are good, or at least defensible; others are dour and dislikable. Like so much else.



Tuesday, October 24, 2017

Danielle Darrieux


A very smart ex-girlfriend of mine always began reading the Times with the obituaries. The obits, to give them their nickname, are the important epilogue to a life, a summing-up that may slightly embellish it in retrospect, but that may also be perfectly objective. This is, for many people, what, if anything, will survive..

So it was fascinating to read the Times obits on a late October day (20th) when, surely for the first time, it comprised two centenarians: Danielle Darrieux, dead at 100, and (I hope not eclipsing her importance) Marion Schlesinger, dead at 105. Ms. S. emerges as a significant and charming person, mostly in Cambridge, Mass.,which I, as a former Cantabrigian myself, can readily respect. But to her life in politics I have nothing to add. Not so about Danielle Darrieux.

As a youth in Belgrade, I was in love with the universally beloved French movie star, Danielle Darrieux, as much as a teenager could be, and just possibly more so. I saw all her movies, and cherished them all. Naughty fellow that I was, I especially relished a film not mentioned in an otherwise thorough obit, “Club de Femmes” (Women’s Club). That, because it showed her in a shower scene, although one that had only minimal, dorsal nudity, with not even my revisits able to coax forth more.

It was in another of her films, “Un mauvais Garcon,” (A Bad Boy) that she delightfully sang, along with her charming co-star, Albert Prejean, “Je n’ donnerais pas ma place pour un boulet d’ canon’ (I wouldn’t trade my place for a cannon ball), which, however preposterous, made perfect sense when she sang it, becoming a place in our hearts. In fact, D.D. would not have been faulted by us no matter for whom or for what she had traded her place.

As the Times obit made plain, Danielle was in more than a hundred movies, and heaven knows how many stage productions over her very long performing career.
starting as a teenager and continuing very nearly to her demise. Once I even met her in the flesh, though it wasn’t quite the happiest occasion.

This was in 1969 or 70, when she succeeded Katharine Hepburn in the lead of “Coco,” the musical about Coco Chanel, which opened with Hepburn in the lead, although (in the words of theater historian Thomas Hischak) she “could barely croak out her few songs,”  I had some use for the show to begin with, but really loved it when Darrieux took over the role. I wrote a three-page encomium that you can check out on pages 272-74 of my book, “Uneasy Stages.” In it, I wrote, along with much else, that D.D. was as good as a trip to Paris, and concluded my extensive paean with “Hepburn played it indomitable, Danielle plays it adorable.” The show would have garnered better reviews if D.D. had opened it.

I can’t here reproduce that whole lengthy rave, which D.D. obviously could not have read when I called on her backstage. She was surrounded by progeny and her current husband or partner, who might have had misgivings had she responded more warmly to my adulation. But no matter, the brief meeting remains one of my happiest recollections, even if by then Darrieux was well into her fifties. Yet, as I wrote, “Other women grow older; she only grows womanlier.”

Anita Gates’s obit does justice to the actress, who was as beautiful as she was talented, could sing and dance as well as she could act, and was indeed ageless, I believe, to her dying day. You should read this obit if you possibly can, which includes three pictures, and from which I quote.

“She continued acting well into her 90s, making nine films in the first decades of the 21st century. Her last big-screen appearance was in ‘Piece Montee’ (2010), a comedy about a family wedding. She also appeared in a 2011 television movie, ‘C’est Toi, ‘C’est Tout,’ playing an American grandmother.”

Apropos Anerican, Danielle made several excursions (or incursions?) into Hollywood cinema, but American movies never rose to the occasions. They were never in adequate vehicles--champagne in Coca Cola bottles. The still from a French movie of 1960 makes her look 25, not 43, and the portrait from 1987 at 70 makes her look 40. There is a picture of her in her favorite movie role, a French film adaptation of Stendhal’s “The Red and the Black” (1954), in which she co-starred with the brilliant Gerard Philipe.

Of her three marriages, the one to Dominican-born playboy Porfirio Rubirosa may constitute one blot on her scutchon, the other being continued acting in Nazi-occupied France. According to Oliver Goldsmith, when lovely woman stoops to folly, the only expiation is to die. But that was three centuries ago, and in a few respects we have progressed since then. Rubirosa was apparently a great lover, and I should have jumped at the offer by Norman Mailer to portray him in his play, “The Deer Park.” But, as I explained to Norman, a critic reviews plays in the evenings and thus cannot be also acting in them. I had to turn down his flattering invitation, earning me a swift punch in the plexus.

Most American moviegoers are likely to recall Darrieux in at last two of her three films directed by Max Ophuls: ”La Ronde,” “Le Plaisir,” and “The Earrings of Madame de .…” Possibly also in Anatol Litvak’s “Mayerling,” at age 19, based on the deeply touching  murder suicide by Crown Prince Rudolf, Rodolfo in the Times and presumably in the film, portrayed by Charles Boyer, which I loved.

I am reminded that Darrieux’s only other Broadway appearance was opposite Howard Keel, in the short-lived musical “Ambassador,” based on Henry James, which didn’t help much. I am also reminded that whereas Brigitte Bardot was lucky in her initials, which spelled out Bebe, French for everybody’s baby.  But Dede doesn’t spell anything, unless in the unlikely case that you count “Dedee, d’Anvers,” a film by Yves Allegret, starring another talented beauty, Simone Signoret.

As also a charming singer, Dede managed to be in more shows and films than many another, except perhaps Marlene Dietrich, but she was an altogether different kettle of fish. In my memories, I see Darrieux as a Grown-up Miss Sunshine, lighting up whatever she touched, as I wish I could say to her right now. “Never less than beautiful, and always in good humor,” is how the film historian David Thomson has described her. That would make a very nice epitaph, if immortals required an epitaph, other than the one we carry with us in our grateful remembrance.

Wednesday, October 18, 2017

GOD

Sooner or later the question of God raises its troubling head for most of us. Does he exist or doesn’t he? Or has he died, as Nietzsche postulated? And if he exists, where exactly does he? In the old days, one could, as Browning did, aver “in his Heaven,” i.e., in the sky. But nowadays, as we have crisscrossed the heavens in any number of directions, either in person or by NASA contraptions, even photographed Mars from up close, we would  have been likely to bump into him if he existed, and wasted our time looking for him if he didn’t..

Atheists have some potent arguments for his nonexistence. All-merciful his believers declare him, but could even a moderately merciful God have condoned the Holocaust? Could all those Jews, gypsies, and homosexuals deserve it all? Among  those millions of victims, would there not have been some innocent ones?

Forget about all-merciful, but how about at least communicative? If only there were some consistency about his nature, never mind unanimity. Let us assume that there are or were three hundred different religions, including varieties among Christians, should there not still be some, if only unintentional, overlapping or coinciding? The portrayal by Renaissance or Byzantine artists would have us believe in a white-haired, bearded, patriarchal, enthroned figure, but that version has by now been sufficiently ridiculed and scuttled. And why if he had talked to some believers in biblical times, would he have stopped to even though need for his guidance has nowise decreased? Or could there have been a first and a second God, equitably one for each Testament, one conversational and one not?

The Virgin Mary has made some appearances—admittedly in out-of-the-way venues and mostly to children--but from God the father or son Jesus there is not even that much. From Jesus, only a shroud, and that, like all relics, uncertifiable. Personally, I have more sympathy for (as opposed to belief in) the Greco-Roman polytheist divinities, whose myths have charm and even some humor, scant if not unheard ot commodities in monasteries and convents. Excepting the vagantes, the wandering, drinking and wenching monks, also making up songs like the Carmina Burana.

What I find especially baffling is the belief of even intellectuals in an afterlife, as when, for instance, Bill Buckley, my onetime boss, declared that if he did not believe in someday rejoining his predeceased wife, he could not go on. I am not sure whether that meant suicide, disallowed by his Christianity, or total collapse. Nancy Regan, smart but admittedly no intellectual, was identically confident of reunion in Heaven with her Ronald. I am sure that one could easily find similar convictions in any number of artists, sages, even scientists and, apparently, Republicans--Buckley, Regan, etc. Yet not even the innards of the earth, despite volcanic emissions, would have enough space to accommodate the remains of all the sinners who have trodden its surface. The other, upper place for the righteous would have fewer dwellers, but even it, since time immemorial, would have ended up overflowing.

There are some who try to validate the Scriptures by arguing that most of them are to be understood as symbolic rather than realistic. But what can symbols do if there are no verities for them to symbolize? Because there are such things, say, as good marriages, we can believe that a tale of unending love can symbolize something potential. But how do you symbolize something that exists exclusively as a concept?

Yet just because there have been, and still are, saintly people around, to conclude from that that their God exists, is a leap of faith of fantastic proportions. Mother Teresas are one thing, evidence of God the Father quite another. Can the dragging to Hell of Don Juan or Giovanni at his death by emerging demons be credited just because a genius composer has envisioned it?

Now, can a God who is supposedly all-seeing and all-hearing of billions of mortals--masses of them simultaneously praying--no matter how divine he is, manage such ubiquity and undivided attention? It does not make sense, and without sense there is chaos—surely not a good thing and not created by God. In fact, how the universe was created, and how it evolved, does remain incomprehensible, especially given such illogical diversity and glaring inconsistencies.

That is the one great mystery, and calling it God or any other complaisant name does not make it any less mysterious. The Apostle Paul was shrewd. The wary Greeks, to keep themselves covered, maintained a shrine to the Unknown God, and Paul simply proclaimed him the Christian God for whom he was proselytizing. And when you come down to it, God is a flexible concept, and all Gods are really unknown, whether they exist or not.