Power and the People

At our last meeting, the question came up of Milton's relationship to England's absolute monarchy, its authority rooted in the "divine right of kings," and the turbulent institutional transition going on in 17th century England to a broader parliamentary mode that governed while representing the sovereign will of the people.

Everyone at the moment is finding all sorts of analogs and parallels to the recent actions in Tunisia, Cairo and Jordan, so why not we? In a certain sense, the Middle East today can be seen as beginning that difficult transition that shook England so powerfully 350 years ago.

Horatian Mash-Up

Thespis, they say, discovered the Tragic Muse,
An unknown form, presenting his plays from carts,
Sung and acted by men, faces smeared with wine-lees. (faecibus)
Aeschylus, after him, introduced masks, fine robes,
Had a modest stage made of planks, and demanded
Sonorous speech, and the effort of wearing buskins.
Old Comedy came next, winning no little praise,
But its freedoms led to excess, to unruliness
Needing legal curb: the law was obeyed, the chorus,
Shamefully, fell silent, losing its rights of attack.

Horace, Ars Poetica

As we discovered reading Horace last year, he's more our contemporary than most. Here, a group of Flamenco dancers, using swarm technology, take a kind of satyr's chorus to the bank.

A bit of philology

I knew that Whewell had coined the term scientist, but this story of how it came about was new to me:

It was June 24, 1833, at the meeting of the recently-founded British Association for the Advancement of Science. William Whewell (pronounced “who-ell”), a fellow of Trinity College, Cambridge, and former professor of Mineralogy, had just finished a speech opening the conference. When the applause died down, the members were shocked to see a frail, grizzled man rise slowly to his feet. Samuel Taylor Coleridge, the celebrated Romantic poet, had written a treatise on scientific method decades before. Coleridge had hardly left his home in Highgate for the past thirty years, yet he had felt obliged to make the journey to attend this meeting.

At that time, the practitioners of science were known primarily as “natural philosophers.” Coleridge remarked acidly that the members of the association should no longer refer to themselves this way. Men digging in fossil pits, or performing experiments with electrical apparatus, hardly fit the definition. They were not, he meant, “armchair philosophers,” pondering the mysteries of the universe, but practical men – with dirty hands, at that. As a “real metaphysician,” he forbade them the use of this honorific.

More here.

As ever, poets steer the tongue..

"Liquid Texture:" Epic Evanescence in P.L. Book 6

A long-ish post -- I hope it begins to tap into larger themes that have preoccupied this blog from the start.

As noted a while back, Book 6 thrusts us into territory that we've only glimpsed before in Paradise Lost. The epic/mock epic battle of the immortal angels poses a challenge Milton must have thought about for a good long time: how to present a battle scene that can draw upon the potent epic voice of Homer and Virgil, and include the many standard features of war poetry that accompany that voice -- the brave talk and repartee, the dual of two great fighters, the glory achieved in death, the clash of weapons and the strategies of generals in battle -- how to present this in Heaven?

The other day we looked at this depiction of Satan in the midst of the strife:

long time in eeven scale [ 245 ]
The Battel hung; till Satan, who that day
Prodigious power had shewn, and met in Armes
No equal, raunging through the dire attack
Of fighting Seraphim confus'd, at length
Saw where the Sword of Michael smote, and fell'd [ 250 ]
Squadrons at once, with huge two-handed sway
Brandisht aloft the horrid edge came down
Wide wasting; such destruction to withstand
He hasted, and oppos'd the rockie Orb
Of tenfold Adamant, his ample Shield [ 255 ]
A vast circumference:

In this "raunging" we see the physical dominance of the Homeric warrior in motion; we can almost feel the weariness of fighters, who, after a long day under the hot sun battling their enemies, sense that things can go either way, and then see their leader stand forth to do even greater deeds.

Milton is telling it here just as an ancient epic poet would, full of thrust and parry, the arduous heat of battle and the suspensful uncertainty of outcome. Yet we know, because Milton has made it clear from the beginning, that the rules here are different. These armies are self-organizing, require no leaders, and consist of vast ethereal beings who cannot be killed. Here are Satan and Michael:

two broad Suns thir Shields [ 305 ]
Blaz'd opposite, while expectation stood
In horror; from each hand with speed retir'd
Where erst was thickest fight, th' Angelic throng,
And left large field, unsafe within the wind
Of such commotion, such as to set forth
Great things by small, If Natures concord broke,
Among the Constellations warr were sprung,
Two Planets rushing from aspect maligne
Of fiercest opposition in mid Skie,
Should combat, and thir jarring Sphears confound.

Instead of seeming stymied by these complications, Milton makes a virtue of poetic necessity. After preparing the scene above, he vividly describes how Michael "shar'd" Satan with his sword:

deep entring shar'd
All his right side; then Satan first knew pain,
And writh' d him to and fro convolv'd; so sore
The griding sword with discontinuous wound
Passd through him, . . .

We experience the direct horror of epic warfare . . . but only for the length of this clause; rather than ending in death, it marks the end of pathos with a comma, before moving on, as Milton's verse relentlessly does, with "but":

. . . but th' Ethereal substance clos'd [ 330 ]
Not long divisible, and from the gash
A stream of Nectarous humor issuing flow'd
Sanguin, such as Celestial Spirits may bleed,
And all his Armour staind ere while so bright.

Before the reader or Satan can revel in the anguish of his war wound, it's closed -- indeed, we sense as we read forward that the immediately preceding verb:

passd through him

is now capable of an entirely different reading. Instead of penetrating guts, the sword is merely splicing air. Our attention is steered from Satan's innards to the matter of a stain on his Armour. Odd indeed, and more oddness is to come.

Next come the angel medics, rushing out to bear their leader off the field -- one thinks of several fallen Homeric heroes -- e.g. the rescue of Hektor, (Iliad xiv.428) -- carried off by comrades after valiant service. But Milton's peculiar alchemy won't leave it there. The battle, the wound, the pain, the bleeding (and immediate return to wholeness) the bearing off are very fine, but look at the utterly unexpected lines the scene closes with:

Yet soon he heal'd; for Spirits that live throughout
Vital in every part, not as frail man [ 345 ]
In Entrailes, Heart or Head, Liver or Reines;
Cannot but by annihilating die;
Nor in thir liquid texture mortal wound
Receive, no more then can the fluid Aire:
All Heart they live, all Head, all Eye, all Eare, [ 350 ]
All Intellect, all Sense, and as they please,
They Limb themselves, and colour, shape or size
Assume, as likes them best, condense or rare.

Instead culminating in an admiring send-off for the fallen hero, the poetry morphs into this mind-blowing disquisition upon the properties of "Spirits," involving an utterly different form of corporeality than the part/whole relations we humans are more or less stuck with. The fusion of "limb" and "limn" teeters on the grotesque, while "all Head, all Eye, all Eare" defies imagining.

Reading the War in Heaven as told by Raphael, then, is unlike other war spectacles. Somehow Milton is capable of sounding the diapasons of glory and heroism, and of instantly transforming their predictable pathos and eternizing glory into something far more imaginatively rich and strange. Readers caught up in the surreality of "all Head, all Eye, all Eare," forget Satan before he manages to get comfortable in his chariot.

Book 6 plays a remarkable poetic game. Milton is having us have it several ways in multiple registers. He delivers the heightened sonorities of classic heroics, yet as we listen they're already dissolving into something whose scope and daring novelty, for want of a better word, cause the lethal scenes we've just been enthralled by to strangely go from the mind.

It's not quite an oscillation: the battle is played for all it's worth, but even as we enter into its stirring spectacle, it's being deflated, obliterated if not annihilated.

Here is the same effect achieved in a single word:

. . . deeds of eternal fame [ 240 ]
Were don, but infinite:

Book 6 is not simply, then, a battle of good and bad angels. Or, perhaps it is, only they are the angels of classical tragedy and Biblical comedy, a war that's riven Western poetry from the moment these traditions were first brought into enigmatic synthesis.

Polkinghorne Interview

… a dark

Illimitable ocean without bound,

Without dimension; where length, breadth, and highth,

And time and place are lost; where eldest Night

And Chaos, ancestors of Nature, hold

Eternal anarchy, amidst the noise

Of endless wars, and by confusion stand.

Those intrigued by Milton's effort to grapple with the question of scientific authority within a theological frame that posits free will might be interested in this interview with John Polkinghorne, a particle physicist and Anglican theologian.

From the transcript:

If working in science teaches you anything, it is that the physical world is surprising. And I was a quantum physicist, and the quantum world is totally different from the world of every day. It's cloudy, it's fitful, you don't know where things are, if you know what they're doing. If you know what they're doing, you don't know where they are.

And:

20th-century science has seen the death of a merely mechanical and merely clockwork view of the world. It came first of all through quantum theory. At the subatomic level, quantum events are not precise and determinate. They have a certain randomness to them. They have a certain cloudiness to them, so that that process isn't clockwork.

. . . So the world is certainly not merely mechanical. And I think, actually, we always knew that because we have always known that we are not mechanisms. We are not automata. We have the power to choose, to act in the world.

. . . 20th-century science has loosened up our view of the physical world. It's no longer a piece of gigantic cosmic clockwork. It's a world in which we can conceive ourselves as the inhabitants and acting in it and helping to bring about the future.

There's a very interesting scientific insight which says that regions where real novelty occurs, where really new things happen that you haven't seen before, are always regions which are at the edge of chaos. They are regions where cloudiness and clearness, order and disorder, interlace each other. If you're too much on the orderly side of that borderline, everything is so rigid that nothing really new happens. You just get rearrangements. If you're too far on the haphazard side, nothing persists, everything just falls apart. It's these ambiguous areas, where order and disorder interlace, where really new things happen, where the action is, if you like. And I think that reflects itself both in the development of life and in many, many human decisions.

Satan Leaving the Court of Chaos

First Edition of P.L.

A bit of Googling turned up the text of the original 1667 edition of Paradise Lost in 10 books, easily readable online here.

Barring several additions and minor modifications, the text is the one we have. But the division into 12 books for the second edition of 1674 (which is now the standard edition) came about by halving two very long books:

The original Book 7 became what we now have as book 7 and book 8.

The original Book 10 became what we know as book 11 and book 12.

Here's a collection of essays that looks at the first edition.

O'Halloran on Parnell: Joyce Birthday 2011

The program for this year's James Joyce Birthday Celebration includes a talk by Irish scholar Kevin O'Halloran entitled "Charles Stewart Parnell: A Joycean Hero."

Olivia Swaan, a singer and harpist from Dublin, will perform musical selections before and after the lecture.

The celebration takes place Wednesday, Feb. 2, 2011, at the Historical Society of Sarasota, at Crocker Memorial Church, 1260 12th Street, between N. Tamiami Trail and Cocoanut Avenue.

Following the program, stay for refreshments and Joyce's 129th Birthday Cake. The celebration is an annual event presented by The James Joyce Society of Sarasota.

For more information, contact Margaret Hoffman: 358-5827.

[Added later]: Shaw Waltz points us to Ricorso, a very rich biographical online source about Joyce.

Vicissitude

Book 6, like Book 5, begins with a dawn:

till Morn,

Wak't by the circling Hours, with rosie hand

Unbarr'd the gates of Light.

Verity notes "rosie hand" in Jonson's Masque of Oberon - a nice version of which can be found at the link.

It might reward patience to look at how this description of dawn in Heaven differs from the earthly in Book 5:

There is a Cave
Within the Mount of God, fast by his Throne, [ 5 ]
Where light and darkness in perpetual round
Lodge and dislodge by turns, which makes through Heav'n
Grateful vicissitude, like Day and Night;
Light issues forth, and at the other dore
Obsequious darkness enters, till her houre [ 10 ]
To veile the Heav'n, though darkness there might well
Seem twilight here; and now went forth the Morn
Such as in highest Heav'n, arrayd in Gold
Empyreal, from before her vanisht Night,
Shot through with orient Beams:

A few sources for P.L. 6

Andrew Marvell admits he had his doubts about Paradise Lost:

When I beheld the Poet blind, yet bold,
In slender Book his vast Design unfold,
Messiah Crown'd, Gods Reconcil'd Decree,
Rebelling Angels, the Forbidden Tree,
Heav'n, Hell, Earth, Chaos, All; the Argument
Held me a while misdoubting his Intent,
That he would ruine (for I saw him strong)
The sacred Truths to Fable and old Song,

One has to wonder if those dubieties peaked with the War in Heaven of Book 6. This action-packed "epic" ("mock epic" seems not right, but nearly just as right as "epic") features sword-wielding angels in cubic phalanxes, mountains flung like mudpies, a novel mode of canon-formation, truly execrable puns, and the Merkabah, a souped-up Chariot that blows away the works of drag-racing enthusiasts.


Some critics pass over Book 6 in as few words as possible. It has to be one of the strangest poetic concoctions ever undertaken, and it's a measure of the poet's confidence that he boldly proceeded with his over-the-top treatment of the war of Satan against the Heavenly Hosts in such detail -- a scene that receives the barest mention in a few scattered places in the Bible. After the quiet meal and contemplative conversation of Book 5, Book 6 is non-stop action. But the strange poetic mode might prod us to wonder: what is action?

Shackling Michael and Gabriel in Homeric garb is one thing -- after all, they are traditionally envisioned as warriors. But the escalation of the techniques of violence from swords to howitzers to mountains seems all Milton, and it risks falling into comic-book bathos as precipitously as Satan and his legions plummet into the gaping maw of hell at the book's end. Once again in the poem, a fall is staged, but here in full military regalia. With Marvell, we might want to ask: what was he thinking?


A few bits of fable and old song to have in mind for Book 6 would necessarily include Hesiod's battle of the Olympians and Titans from his Theogony, Homer's accounts of duels and combat in the Iliad, the chariot of Ezekiel 1 and 10, and the allusions to the war in heaven in Rev. 12. If others come to mind, be sure to share them as we make our way through this strangest of literary depictions of war.

From "Who saw?" to "I see"

This post is a bit long, and not finished. Just trying to tie together several threads that emerged from our close look at Book 5 of Paradise Lost this fall.

We noted the other day a contrast in the poetics of the book: on earth, the rich, full-blooded Keatsian bounty of Eve's table:

fruit of all kindes, in coate,
Rough, or smooth rin'd, or bearded husk, or shell
She gathers, Tribute large, and on the board
Heaps with unsparing hand; for drink the Grape
She crushes, inoffensive moust, and meathes [ 345 ]
From many a berrie, and from sweet kernels prest
She tempers dulcet creams,

In heaven, the somewhat anodyne, music-box routine of the angels:

Forthwith from dance to sweet repast they turn [ 630 ]
Desirous, all in Circles as they stood,
Tables are set, and on a sudden pil'd
With Angels Food, and rubied Nectar flows
In Pearl, in Diamond, and massie Gold,
Fruit of delicious Vines, the growth of Heav'n.

On the level of sheer poetry, the book is already arguing that to be human is to share Satan's impatience with too much passive ease and involuntary order.

Book 5 looks at how we got from paradise to humanity -- the problem of the fall, and of knowledge -- from a variety of perspectives. As Professor Rogers has noted, the poem opens out to multiple models of the world that are not necessarily in agreement with each other:

As a poem, Paradise Lost places all of its divergent theories and all of its competing ideologies and visions of the way the world works -- places them all side by side on something like a level playing field, the playing field of the poetic line.

We've looked in particular at the complex imagery of stars and sun, dawn and eclipse interwoven throughout the book. With regard to the theme of mind, of knowing, they offer an entirely consistent model of human understanding as illumination: a power of seeing, clarifying, distinguishing:

know that in the Soule [ 100 ]
Are many lesser Faculties that serve
Reason as chief

This is science, and it's entirely rooted in nature and compatible with the classical model of education, of paideia in Plato's sense as a turn from darkness to light, shadow to truth.

So from the root
Springs lighter the green stalk, from thence the leaves [ 480 ]
More aerie, last the bright consummate floure
Spirits odorous breathes: flours and thir fruit
Mans nourishment, by gradual scale sublim'd
To vital Spirits aspire, to animal,
To intellectual, give both life and sense, [ 485 ]
Fansie and understanding, whence the Soule
Reason receives,

Via the alchemy of conversation, or dialog, one communes, questions and consumes, digests, ruminates and refines in the manner of the chain of being:

one Almightie is, from whom
All things proceed, and up to him return, [ 470 ]
If not deprav'd from good, created all
Such to perfection, one first matter all,
Indu'd with various forms, various degrees
Of substance, and in things that live, of life;
But more refin'd, more spiritous, and pure, [ 475 ]
As neerer to him plac't or neerer tending
Each in thir several active Sphears assignd,
Till body up to spirit work, in bounds
Proportiond to each kind.

As Raphael's narrative continues, God, invisible in brightness, puts something new into this order -- his only begotten Son. The dawn of this Son, unlike the natural sun, is not something that simply rises out of the order of things. It is new, and it confounds the sense of reason that has been developing throughout the book. How can the Son be new if, as Word, He created the angels and all else? Is he the same as the Father or different? The new Son disturbs, runs counter to all that can be "understood" through natural light. It's going to take more than conversation, observation, and rumination to digest this new being.

At the same time, ignorance is not an option: all are under orders to actively acknowledge and obey this power, or be forever fallen:

him who disobeyes
Mee disobeyes, breaks union, and that day
Cast out from God and blessed vision, falls
Into utter darkness, deep ingulft, his place
Ordaind without redemption, without end. [ 615 ]

Satan will invoke reason in his resistance to this mandate:

Who can in reason then or right assume
Monarchie over such as live by right [ 795 ]
His equals, if in power and splendor less,
In freedome equal? or can introduce
Law and Edict on us, who without law
Erre not,

Satan is using all the resources of logic and rhetoric to persuade his followers. Only Abdiel remains unmoved, and intuitively goes to the question of origin, generation, primacy:

But to grant it thee unjust,
That equal over equals Monarch Reigne:
Thy self though great and glorious dost thou count,
Or all Angelic Nature joind in one,
Equal to him begotten Son, by whom [ 835 ]
As by his Word the mighty Father made
All things, ev'n thee . . .

And it is this that Satan seizes upon, because he can summon reason to assist him:

who saw
When this creation was? rememberst thou
Thy making, while the Maker gave thee being?

If Abdiel can't provide empirical evidence, Satan suggests, then isn't it more likely, more"reasonable," to understand that we are self-generated?

We know no time when we were not as now;
Know none before us, self-begot, self-rais'd [ 860 ]
By our own quick'ning power,

But as he immediately goes on to say, to understand this sort of origination is to invoke a model of the world as determined, a natural system guided by Fate:

when fatal course
Had circl'd his full Orbe, the birth mature
Of this our native Heav'n, Ethereal Sons.

We are all sons, but natural offspring of an order that runs on its own, without any Maker. No one created the program, it just runs -- always has, always will, nothing new under the sun.

Abdiel wastes no time arguing the issue. Instead he responds to Satan's "Who saw?" with "I see":

I see thy fall
Determind,

For Abdiel, it's not reality that's determined, but Satan. By choosing to deny the Son, he denies the Father, and in choosing that, he commits to an understanding -- "reasonable," to be sure -- that removes all freedom, not from the world, but from himself. Abdiel doesn't just "see" this, he hears it:

other Decrees
Against thee are gon forth without recall; [885]

Against the visual, differentiating, communal, scientific world of reasoned knowledge -- which Milton and Raphael both value as the pinnacle of human being -- this introduces another kind of knowing. Abdiel here is neither seeing Satan literally falling, nor hearing audible decrees. Yet he "sees" that Satan's passport to paradise has been cancelled, just as Adam and Eve, in a sudden revelation that has nothing to do with argument, evidence, or the light of the sun, will see that they are naked. The book ends:

And with retorted scorn his back he turn'd
On those proud Towrs to swift destruction doom'd.

Abdiel turns away from a world that is doom'd by its knowledge that actively ignores power or knowing that might lie beyond the sun.

For Milton, as for Dante, all that the human mind can learn from itself and about nature falls within this doom. This is the natural world of science, the seasons, the rising and falling sun, the arc of life, the inevitability of death.

In Dante's Purgatorio, what lies outside that system arrives with Beatrice in the garden at the top of the mount. Here in Book 5, what lies outside that system is what Satan rejects: the Son and the inexplicable obligation that is imposed with Him.

Abdiel rejects that rejection, and foretells the eclipse of Lucifer. It's interesting to note that untold millions of angels, including other Seraphim (Abdiel is "among the Seraphim" in Satan's retinue), are swayed by Satan.

Rogers argues with some detail that Paradise Lost is not coming down finally on any side of this. He says, for example:

it's not absolutely clear to me that Satan is wrong to claim that the angels are "self-rais'd / by their own quick'ning power." I think on some level this has to be seen as true, at least according to what we know of the dynamic processes in Milton's account of the monistic Creation.

More than ever, then, we as readers are Adam, hearing a story that seems to have justice on both sides. So it'll be worthwhile to look at the horrific destruction of the War in Heaven in Book 6, and at the Creation in Book 7, with these complications in mind.

Culturomics

Scientific American:

Can culture be decoded like a genome? A team from Harvard University has teamed up with Google to crack the spines of 5,195,769 digitized books that span five centuries of the printed word with the hopes of giving the humanities a more quantitative research tool.

The Google Books Ngram Viewer, launched online December 16 and described in a paper in Science, allows Web users to query their respective areas of interest based on n-grams (a method of modeling sequences in natural language). The Harvard team is calling their analysis "culturomics" based on the notion that culture "is something you can study like evolution in biology," says Jean-Baptiste Michel, a postdoctoral researcher in Harvard's psychology department and in the Program for Evolutionary Dynamics, who helped lead the charge with Aiden. As a gene or phenotype changes over time, so, too, the researchers propose, do cultural sensibilities.

The Economist suggests that science is invading the humanities:

Reading by numbers
Science invades the humanities

But what if this sort of rich stew of millions of books also manages to humanize the sciences?

Ngram Viewer

At the Museum of Fine Arts in St. Petersburg

At the Museum of Fine Arts in St. Pete:

Theater in Ancient Art: The William Knight Zewadski Collection

This exhibition of approximately 50 antiquities, dating from the sixth century B.C. to the fourth century A.D., celebrates the theater tradition in Greek, Roman, and Etruscan art and culture. The artworks recreate a theatrical experience that was communal, often celebratory, and sometimes erotic. Found here are not only large-scale vases with finely executed paintings, but also objects used in daily life such as oil lamps, loom weights, and a theater ticket. Highlights include the Calyx Krater—depicting Orestes, his sister Electra, and Apollo, the god of Delphi—and two vessels by the Darius Painter, considered the most erudite and important artist of Apulian pottery (present-day southern Italy). These holdings, on extended loan to the Museum by trustee William Knight Zewadski, comprise one of the most comprehensive American collections of its kind and rival similar groupings in the Getty Museum and the Metropolitan Museum of Art.