Monday, October 26, 2020

On the Advent of the Messiah

I had been driving for a long time when a friend called on my cell-phone.  It's illegal to drive in Minnesota while holding a cell-phone to your ear and, so, I looked for a place to pull off the freeway.  The highway was divided with a 65 mph speed limit and I knew the area:  a couple years earlier I had tried a case involving a car crash at one of the crossroads in this rolling landscape of corn fields and small agricultural villages.  

An implement dealership, apparently a purveyor of used farm equipment, occupied the southwest quadrant of the intersection where I turned from the freeway.  This road has uncontrolled intersections, places where traffic freely enters and exits the divided highway (or passes across) and the traffic in this area proceeds on auto-pilot, people coming from work and making their customary lane-changes, accelerating and decelerating, without paying any real attention to their surroundings.  It's a disposable tract of the country, a throw-away drive even though for someone not wholly familiar with the landscape, it's a pretty place -- wetlands tucked among the gently sloping hillsides blanketed with corn, neat shelter belts meandering between acreages, a far and high horizon that makes the passerby feel as if he or she were navigating a height of land with the limits of vision festooned with the gentle colossi of ceaselessly spinning wind turbines.

The harrows and plows and skeletal-looking planters in the yard by the highway looked much used and could probably be cheaply acquired -- it was low-tech stuff and there was no fence around the site and no shack for transactions.  I pulled into the gravel loop curving between the rusting hardware.  I had been traveling all day, from warmth in the Dakotas to cold melancholy rain that began a hundred miles earlier.  Here, the rain had stopped and the roads were dry and the sky was cleft with places where light fell heavily, beams like colorless lintel stones dropping from the thresholds of the heavens and settling through the air like a rock sinks in water.  

After a few minutes of inconsequential chatter, my friend quoted Kafka:  "The messiah will come only when he isn't needed, not on the last day but the day after that."  It was a startling remark and I wasn't sure that I heard him properly.  I asked him to repeat the sentence.  Tallow-colored stubble stood between hacked furrows that reached out like fingers to seize the horizon.    

I wasn't familiar with the aphorism.  As it happened, I had been studying Kafka’s Zurau aphorisms in a new, annotated volume by the writer’s best German biographer, Reiner Stach.  (Stach’s Kafka is a comedian, more akin to Charlie Chaplin than Samuel Beckett – although Beckett had affinities with slapstick comedy as well.)  I wondered how the aphorism matched those in the Zurau group.

Kafka's words about the messiah are not from the Zurau set (written when K– was recovering from his first serious bout with TB in the Bohemian countryside, that is, about 1917 - 1918).  Rather, it was written quite a bit earlier.  Here is the aphorism in German:

Der Messias wird erst kommen, wenn er nicht mehr noetig sein wird, er wird erst einen Tag nach seine Ankunft kommen, er wird nicht am letzten Tag kommen, sondern am allerletzen.

Or:

The Messiah will only come when he is no longer needed – he will come one day after his arrival; he will come not on the last day, but rather on the day after that (or allerletzen on the ultimate or last day of the last days”).  

What does this mean?

I can’t identify when the aphorism was written.  It was published by Max Brod as part of something called Hochzeitsvorbereitungen auf dem Lande – that is “Wedding Preparations in the Country”, an unfinished novella that was part of K–‘s Nachlass.   (This short incomplete work is important mostly because of one sentence, a precursor to Kafka’s Metamorphosis in which the protagonist of early narrative is imagined lying in bed in die Gestalt eines grossen Kaefers einen Hirschkaefer oder eines Maikaefers –“in the form of a large beetle, like a stag-beetle or a May-bug”.)  “Wedding Preparations” was written sometime before 1909 – around Kafka’s 21st birthday, but this doesn’t help us with dating the aphorism, which is characterized as simply Nachlass – that is, something left over when the writer died and not published during his life.  Your citation of the aphorism was very accurate as least as far as I can see.  It is certainly not one of the Zurau aphorisms, numbered neatly on small sheets of paper and known to have been corrected and revised by the author repeatedly before he put the texts in the final (numbered) form.  Nonetheless, several of the Zurau aphorisms have a bearing on the declaration about the messiah and illuminate it.  Further, on stylistic and thematic grounds, I regard the “messiah aphorism” as a draft for one of the Zurau Zettel (scraps of paper) and most likely written between September 1917 and mid-year 1920.


The background of the Zurau aphorisms is Kafka’s first serious hemorrhage and his response to the diagnosis of tuberculosis, the disease that later killed him.  Kafka had enjoyed good health until August of 1917, that is, until he was about 34.    


Kafka, as is well-known, was a successful government lawyer employed by the Bohemian State workers compensation funds.  (His first job for less than a year with Assicurazoni Generali, an Italian insurance company headquartered in Trieste, was a bad fit – interestingly, Kafka got this job through contact with the American consul in Prague.)  Kafka was highly regarded and, in fact, promoted repeatedly until he was the head of a department by the time that sickness sidelined him 1922.  Because he was extremely efficient and an excellent lawyer, the bureau tolerated his extended absences from work due to his tuberculosis.  Kafka experienced his legal work as debilitating – that is, it tired him and kept him from his vocation.  This is expressed in an amusing way in Zurau 34: His exhaustion is that of a gladiator after the battle; his work was the white-washing of a corner of the office where he worked.  (Zurau translations are mine.)


In1916, Kafka’s sister, Ottla, was carrying on a love affair and had rented a tiny apartment on Gold Strasse (Street of the Alchemists) for rendevous with her boyfriend, Joseph David. I’ve seen this miniature house (Stach calls the place ein winziges Haeuschen – that is a “tiny, diminutive house” – winziges and the -chen on Haus form a double diminutive – and this is accurate to the way the place looks, a very cute stone cottage, Gothic, and extremely small.)  The place is literally backed-up against the ancient wall surrounding the Prague Castle.  Gold Strasse is the modern name for Gold-Macher Strasse – a “gold-maker” is an alchemist and this accounts for the other address sometimes given 22 Alchimistrasse.  When Ottla wasn’t using the place for assignations, Kafka (who was paying half the rent) used the apartment as a retreat in which to write.  It was at this location that Kafka that Kafka wrote part of The Trial and the short story, “A Country Doctor”.  In April 1917, Ottla’s boyfriend , a soldier, was called up to the Front and so, she gave up the place. Kafka moved to the Schoenborn Palace where he rented rooms.  Kafka believed that he was invincibly healthy at that time and, because coal was rationed as a result of the war, didn’t really heat his accommodations.  (Kafka had told friends that he was immune to the common cold).


Early morning on August 11, 1917, Kafka suffered a near fatal lung hemorrhage in his clammy rooms at the Schoenborn Palace.  Upon recovering, he traveled to Zurau, a Bohemian hamlet northwest of Prague.  Ottla was living in that place.  Kafka didn’t expect to stay there very long (he traveled without luggage) but, in fact, remained in Zurau for 8 months after his arrival on September 12, 1917.  Kafka liked Zurau, thought the air was salubrious in that place, and felt that his health would be restored if he spent time in the country.  Friends had encouraged him to seek treatment at a Sanitarium, but he resisted that idea, and thought he would do better in the open air of the Bohemian countryside.  Stach publishes a picture postcard of Zurau as it looked in 1917 – the place consists of a Catholic church adorned with a typical Austrian bulb-shaped steeple surrounded by about 20 white-washed houses with steeply ridged roofs.  Kafka was too young to apply for his pension from the Workers Compensation bureau, but he was granted an extended medical leave.  It was in Zurau that he wrote “Report to the Academy” and “Eleven Sons” as well as the 109 aphorisms now named after the hamlet.  The Zurau Aphorisms correlate to extensive drafts in a notebook and seem to have been revised over and over again until reaching a final form recorded on small numbered pieces of paper (Zettel, Stach calls them – that is “scraps of paper”).  The notebook and the numbered sheets in Kafka’s handwriting are in the possession of Oxford’s Bodleian Library.     


(As is well-known, Kafka’s three sisters were murdered in 1943, either in the Lodz ghetto or Auschwitz – Ottla was killed in October 1943 after having volunteered to travel to Auschwitz from the KZ at Theresienstadt (Terezin) with a group of children sent there to be exterminated.  Ottla’s marriage to Joseph David, a Catholic and the fellow that she used to meet in Goldmacher Strasse, was furiously opposed by Kafka’s father.  The marriage turned out to be unhappy and, in 1942, Ottla and Joseph David divorced.  The timing was bad: the divorce eliminated Ottla’s legal protection from persecution as a Jew and was, in effect, a sentence of death.  By all accounts, Ottla was extremely courageous and admirable in every respect.  There are two archives containing Kafka’s writings – one of them, amassed by Max Brod, is now preserved in Israel; Kafka’s surviving collateral relatives ended up in London and, in 1961, they donated the writer’s papers to the Bodleian Library, the place where the Zurau aphorisms are now kept.  The Bodleian Library, according to its inventory, owns 6.04 linear meters of Kafka’s writing arranged in numbered boxes – the Zurau aphorisms are 103 leaves located in Kafka 43. Ironically, Kafka himself demanded that Max Brod burn all of his writings.  But, in fact, almost nothing was destroyed and, further, almost everything miraculously survived the war – for instance, Kafka’s many letters to Ottla are kept in Israel and have been translated into English in the last decade.  The Zurau aphorisms have become well-known in the last twenty years.  Roberto Calasso’s book about Kafka K brought the aphorisms to a wider audience when his essay on them was published in Italy in 2002 and in the English-speaking world in 2005.  Stach’s facsimile edition of the aphorisms with commentary was published in Germany in 2019 under the title Franz Kafka ‘Du bist die Aufgabe’, Aphorismen.)


Curiously, Franz Kafka turns out to have been a Jewish gnostic.  At least, this is the tenor of his thought revealed in the Zurau writings.  This is not particularly surprising – gnostic speculative strains of Jewish thought were prevalent in some circles (particularly Zionist) in the twenties; Gershom Scholem began his research into these topics a little after the date of Kafka’s death and both Brod and Walter Benjamin dabbled in the subject.  (Scholem was no fan of gnostic Judaism and disliked heartily the Ma’aseh Merhabah - “the work of the chariot” ascetics, a celebrated Jewish gnostic commune roughly contemporaneous with the Nag Hammadi sect; Scholem said that the Chariot group represented the “greatest case of metaphysical anti-Semitism” known to him.)  Kafka’s guiding concept is that the physical and material world is Boese – that is, “bad” or “wicked”.  His contention was that each human soul contains an indestructible element (unzerstoebar) that is immaterial and that exists outside of time and space.  Perhaps, it is not accidental that Kafka, trapped in what he perceived as a decaying body, should have sought refuge in an extreme form of idealism.  For Kafka, nothing is real except the spark of the divine harbored in each soul.  The objective of human existence is to achieve contemplation of this indestructible element and act in accord with its demands.  Kafka had long felt that entanglements with women were destructive to his capacities as a writer.  (All of Kafka’s extended narratives, his three unfinished novels, involve scenes in which the hero is beset by emotionally needy and sexually demanding women – that is, seductresses whose blandishments distract the principal character, either Karl Rossmann in Amerika or K in The Trial and The Castle from their missions.)  This theme takes on a metaphysical complexion in the Zurau aphorisms – women remain associated with the seductions of the material world of time and space; but these temptations are to be renounced: as in St. Paul (the epistle-writing Christian missionary and not the city), there is “no good thing in (the) flesh” (Romans 7:18).  


Kafka associates the Messiah with the divine spark immanent in every soul.  Simply stated, the Messiah can’t come, because he is already here, and has always been present.  This is an anti-rabbinical strain in Jewish gnosticism.  I take the rabbinical concept to be that time and space are what we possess in this world, that the arrival of the Messiah in a literal manner isn’t imminent, and that we had best make good and lawful use of our actual resources in the here and now.  (The great Jewish legal scholar Robert Cover, a professor at Yale, used to say that the “law is the bridge to the messiah, but that bridge must not be crossed”; Kafka’s notion is that the bridge, described in the aphorisms as a “tightrope” contrived more to cause us to stumble than fall, must be crossed and is, always, being crossed – cf. Zurau 5: “There’s no more retreat from a certain point along the way – this point is to be reached.”  In fact, Kafka wavers on this subject: either the path to the Messiah described as “Ewigkeit” or Eternity is easy and sucks us upward effortlessly as maintained at 38 or, to the contrary, as in 26: Es gibt ein Ziel aber keinen Weg; was wir Weg nennen is Zoegern – “there is a goal but no way to that goal; what we name “the way” is hesitation.”)   


Zurau 54 states Kafka’s gnosticism explicitly:


Nothing else exists other than a spiritual world; that which we call the world of the senses is the evil that exists in the spiritual – that which we name as evil is only the necessity of a moment of our eternal development.


This means something to the effect that the only thing that is essentially real is the world of the spirit.  The world that we sense with our physical faculties is an aspect of evil, that is, an element that has fallen away from the perfection of the spiritual.  We must pass through the physical world on our eternal pilgrimage to the spiritual plane that is our true home.  (This sort of stuff sounds like Eckankar with its innumerable levels of spiritual enlightenment and its perfected spiritual Eck masters – when studying these aphorisms, you sometimes feel the need to apologize for Kafka.)


Zurau 62 is similar: The fact that there is nothing other than a spiritual world takes from us our hope, but imparts, as well, certainty.  That is, we can’t hope for anything good in the world of time and space, but, at least, our hopelessness is consoled by certainty (that the painful physical world doesn’t really exist).  


The spiritual world is indestructible, but, mostly, inaccessible.


At 69: In theory, there is a possibility of perfect happiness: to believe in the indestructible in us, but not to strive for it.  Since the indestructible is not in this world – in drafts of this aphorism, Kafka calls it the Goettliche (“the divine”) that can not be possessed, since having and owning are aspects of the material world.  Therefore, grace can not be achieved; if you strive for grace, you will be precluded from experiencing it.  (These are ideas familiar to me as a Lutheran.)


The indestructible element in all beings is the basis for brotherhood or community: The indestructible is One; each individual human being is it and, at the same time, it is common to all – therefore, the matchless and indivisible connection between human beings.  Note that Kafka avoids suggesting “possession” – he doesn’t say that human beings possess the indestructible; rather, he tells us that the essential nature of human beings is the indestructible: jeder einzelne Mensch ist es (“Each individual human being is it” – that is, indestructible or Unzerstoerbare.)  Kafka insists throughout his aphorisms that there is no place for “possession” or “ownership” in the spiritual world  – there is no “his” or “hers”; you can’t possess something that is wholly immaterial.


If the real world is wholly spiritual, it exists outside of space and time.  All eschatological events are eternally existent – they are always happening.  The Messiah’s advent and the end of time have already occurred, will always occur, and are always present.  


Zurau 6: The decisive moment in human evolution is always underway.  All revolutionary spiritual movements, which declare everything preceding them to be nothing, are correct: because nothing has yet occurred. 


This means that the revolution is always underway – and, similarly, never complete.  It is an eternal present.  When the revolutionary declares that the past is futile, a record of injustice and error, he is speaking the truth inadvertently – nothing has ever occurred in a real way in the world of time and space because that world is illusory.  There can be no development in history because there is no history:  the fundamental facts of existence are unvarying, indestructible, and always present.  In a draft for Zurau 6, Kafka writes: The history of mankind is the seconds between the steps of a wanderer.   


The Messiah comes to redeem history.  But history is a nullity – therefore, there is nothing to redeem.  The Messiah’s advent is required by our mistaken notion that we were driven out of paradise as a consequence of our disobedience.  But this is an error in thinking.


Zurau 64: The expulsion from paradise, in truth, is eternal.  The expulsion from paradise is also conclusive, life in this world is unavoidable, but the eternity of these processes, makes it possible that not only could we remain perpetually in paradise but actually are there continuously whether we know it here or not.


Similarly Zurau 40: Only our concept of time causes us to name it “the last judgement”; actually, it is a tribunal perpetually in session.  The word for the last phrase that Kafka uses is Standgericht, a term used for a “Court Martial” or “Drumhead” tribunal.  But it would be misleading to use those terms in a translation of the Zurau 40 – Standgericht means, literally, a “standing court”, that is a court that always be convened because it is always in session.  (The notion refers to the idea that law courts in the past were only periodically in session – this is different, of course, from our perception that tribunals are always open to litigants.)  


These ideas are key to understanding Kafka’s aphorism on the arrival of the Messiah.  The Messiah represents the divine and indestructible aspect of the Good in the spiritual world.  Since this Good is “divine” and “indestructible”, it neither comes to be, nor does it pass away.  The Messiah is always with us.  (And, here is the basis of Kafka’s despair: the Messiah is always absent as well.)  The Messiah can’t come while our conceptual world is dominated by materialism, that is, by the idea of space and time.  We can perceive the abiding presence of the Messiah only when we are beyond the space and time that the Messiah comes to redeem – but since there is no such thing as the material world, since space and time don’t exist, there is nothing for the Messiah to redeem.  Hence, he comes only when our thinking has overcome the limitations of space and time – that is, only when he is not needed.  This also means that he can not come on the “last day”, because that day is still involved with time, an illusion.  He can only come when time is overcome, the “last day” is when there will be no more days, and, therefore, the “day after the last of days”, a paradoxical concept that describes a reality in which time no longer has any meaning. 

I can report that the Messiah didn't come while I was parked among the used implements.  The Messiah wasn't in evidence when I reached home or, later, when I read Stach's book annotating the Zurau aphorisms.  So far as I know the Messiah didn't come during the time that it took for me to write this essay.  Hours passed and days.  

Among the spikes and lances of the rusting farm implements, I watched the day's destruction, the waning afternoon casting off sparks of light and rain as darkness like a great whetstone polished everything until it was shiny and black.  




On a Ghastly Black Seal

 On a Ghastly Black Seal



1.

H.P. Lovecraft, the American writer of horror fiction, is rediscovered about every 15 years.  He is a having a “moment” at this time, during the eerie Autumn of 2020.  Lovecraft, who died in 1937, was forgotten for a generation.  His short stories and novellas were published in science fiction and horror magazines, Weird Tales, for instance and he saw only one of his tales issued in a cheap paperback format.  (Lovecraft lived in poverty; the money he made from his magazine publications was insufficient to support him.)  Other writers in his chosen genre kept his memory alive and, about the time of the great counterculture movement in the mid-sixties, interest in his work revived.  Lovecraft’s pervasive paranoia and his description of another, sinister world contiguous with our reality but mostly invisible to our senses, appealed to young people, many of whom were experimenting with psychedelic substances.  August Derleth’s Arkham House press, a small but influential publisher located in Derleth’s home town Sauk City, Wisconsin, a tiny village in the center of that State, continued to publish paperback collections of Lovecraft’s writings, editions with garish covers featuring castles and flying lizards.  (I’m happy to report that Arkham House still exists and continues to issue Lovecraft in volumes with lurid covers.)  Derleth admired Lovecraft and was a sometime collaborator with him and he kept the flame burning for the thirty years following his mentor’s death.  (Derleth wrote genre fiction: horror and mystery stories, sci-fi, and nostalgic novels about this Wisconsin homeland, the empty country behind the Baraboo Mountains along the Sauk River Valley.)  I first read Lovecraft in the Arkham House paperbacks when I was in my early teens – that is, around the time of the Lovecraft revival in the mid- to late sixties. 


The next surge in interest in Lovecraft was in the mid-eighties, reliably about twenty years after the first revival.  This moment was triggered by the movie Reanimator, a successful tongue-in-cheek horror film adapted from Lovecraft’s zombie novella “Herbert West Reanimator”.  A series of “Reanimator” films followed, gradually losing cachet as the series advanced.  Then, the writer Joyce Carol Oates took up the cause and praised Lovecraft in an essay published in The New York Review of Books.  Oates is a best-selling literary novelists and is highly regarded.  Her celebration of Lovecraft’s fiction once again nudged the writer toward the edges of celebrity.  This status was affirmed in 2005 when the prestigious Library of America published a thick volume collecting all of Lovecraft’s prose and poetry, as well as an extended, and thoughtful essay, that he had written about his precursor in the craft of weird fiction.  (Stephen King, an admirer, had earlier endorsed this essay as a fine work on the horror genre).  Lovecraft again slid into oblivion, but is now very much prominent in pop-culture.  HBO’s Lovecraft Country is a sardonic TV series made with high production values that explores some of the themes intrinsic to the author’s writing.  


Lovecraft’s overwrought prose is an acquired taste and, generally, interest in him can not be sustained when his writings are closely scrutinized.  His waxing and waning reputation can be explained by three factors.  First, Lovecraft is a practitioner of a disreputable genre, horror fiction.  His stories weren’t published in respectable periodicals but wretched pulp magazines.  When I was young, literary fiction viewed itself as an impregnable fortress, devoted to realism and social commentary.  The uncanny and fantastic were despised by critics such as Edmund Wilson – the prevailing idea was that genre fiction was a degraded form of literature, descended in an unseemly way from serious writing.  This view began to collapse with the publication of magical realists like Gabriel Garcia Marquez and Guenter grass in this country.  Kurt Vonnegut, long considered a science fiction hack, was promoted to the literary pantheon with Slaughterhouse Five.  Thomas Pynchon’s Gravity’s Rainbow destroyed the distinction between garish genre writing and high literature to such an extent that the sort of condemnation of popular forms such as mystery and detective novels, hard-boiled fiction, Westerns, Sci-Fi, and romance novels prevalent in the fifties and early sixties is literally unimaginable today.  In current thought, literary fiction with serious pretenses is just another genre, no less and no more than other forms.  Indeed, we now recognize that literary fiction, like Agatha Christie, has its own conventions, stylistic habits, and characteristic themes.  In this analysis, Lovecraft is just as interesting as John Updike or Saul Bellow.  And, of course, far more readers have read Agatha Christie than Cormac McCarthy.  With the playing field leveled and critical prejudice against horror fiction, more or less, abolished, a writer like Lovecraft can be appreciated on the basis of his own particular (and peculiar) merits.


Second, Lovecraft isn’t really all that good.  The more you read his prose, the less you like him.  Like most genre practitioners, his narratives are highly predictable, stylized, and repetitive.  His melodramatic style featuring words like foetid and chthonian doesn’t wear well – after awhile, his big vocabulary and complicated syntax begins to seem an affectation, precocious, a child trying to impress adults with the big words that he knows.  His mythos based on an assertion that reality is governed by evil gods, the creatures of the Cthulhu pantheon, is unconvincing and relies on formulaic imagery of slimy sea creatures with writhing tentacles, formless blobs of protoplasm studded with staring eyes, reanimated if decomposing corpses, and various kinds of mushrooms displayed in non-Euclidean geometries becomes tedious after its tenth iteration.  A perpetual problem with horror fiction is that the real world is full of sufficiently terrifying phenomenon for us to have to invent artificial terrors.  


Lovecraft’s third failing is more prominent today than in the past.  The man was an inveterate, overt racist.  Lovecraft’s racism and his xenophobia are encoded into the fabric of all of his more successful tales.  In these stories, a White Anglo-Saxon of neurasthenic tendencies encounters manifestations of lurid evil that seem to symbolize the invasion of the body politic by non-white Others.  Lovecraft’s monsters are self-evidently allegorical representations of African-Americans or the Portuguese immigrants to Providence, Rhode Island where the writer lived and died.  This is not some sort of farfetched literary theory – Lovecraft’s racism is pervasive and explicit: we don’t have to tease these offensive meanings from his stories – they are generally presented in a baldly declarative fashion.  It is this disturbing aspect of Lovecraft’s personality and his writings that is exploited in the recent HBO series Lovecraft Country – “Lovecraft Country” refers to a nation that is both fascinated with people of color and horrified by them.  In the current milieu, Lovecraft’s explicit racism will, inevitably, result in his “cancelation”, that is, his expulsion from empyrean of America’s serious literary writers.  But, like the zombies that some of his stories describe, you can’t quite drive a spike through the heart of his literary beast – the monster will rise again.


2.

“The Novel of the Black Seal” is a horror story published in 1895 by the Welsh writer Arthur Machen,  Machen, born Arthur Llewellyn Jones in 1867, wrote novellas that were a decisive influence on H.P. Lovecraft.  Indeed, both writers are said to be practitioners of something called “Cosmic Horror” – this is the quasi-theological assertion that the universe is controlled by powerful evil deities indifferent to human striving and that to glimpse one of these fearful beings is to risk a descent into madness.  Machen asserts, and Lovecraft follows, the decree that only our ignorance as to the true state of reality preserves our sanity.  To know that reality is the plaything of vicious and hideous gods is to court madness.  Lovecraft, as we have seen, invents his divine monsters and names the pantheon Cthulhu.  Machen was an educated man with a background in Greek and Latin – he tends to associate his evil deities with the great god Pan.  Lovecraft’s notion of a truth to terrible for humans to endure is the direct legacy of his study of Machen.  The two men’s career overlapped and Machen’s last weird stories were published around the time that the Lovecraft’s first tales appeared in the pulps.  Like Lovecraft, Machen’s work was too strange to endure and, after a period of fame in the mid-1890's, his star was eclipsed.  (Machen had brief public resurgence when a ghost story that he wrote, “The Angel of Mons”, was taken for journalism, that is a recounting of an actual event: the intervention of celestial beings in the form of angels on the side of the British during a World War One battle.)  We don’t need to speculate on Machen’s influence on Lovecraft.  In his essay on the progenitors of weird fiction, Lovecraft directly praises Arthur Machen as well as Lord Dunsany and Algernon Blackwood as his literary masters.       


Machen’s story “The Novel of the Black Seal” is an adventure in “cosmic horror” and acknowledged by Lovecraft as an inspiration for his works.  The story was published as part of a suite of tales comprising a short book called The Three Imposters.  “The Black Seal’s” meaning is controlled in large part by its context in the The Imposters.  However, the story stands on its own and has been frequently anthologized out of the context of the larger book – this has the effect of diluting some of the meanings of the tale and falsifies (or considerably simplifies) its ultimate effect.  But, since, the story is best known in isolation from the Three Imposters, it must first be considered out of its original context.


Briefly, the story involves a young woman who calls herself “Miss Lally”.  She is the principal narrator of the tale although the story ends with an extended coda in which the doomed protagonist explains his fate by way of a last testament – a writing that is purported to be delivered to us verbatim.  Miss Lally seems to “recite” the testament from memory, something that seems a little questionable in retrospect – she doesn’t have the text on her when she tells her story to the interlocutor, Mr. Phillips.  (This is something that the reader notices only on close inspection – the tale is so compelling and seamlessly presented that we don’t pause to wonder how Miss Lally has managed to memorize Dr. Edward Gregg’s written confession.)  


Miss Lally presents herself as a young woman of good education but impoverished.  She has expended what little remains of her family wealth caring for her sick mother who has died.  Miss Lally’s brother lives in London and so she goes to the big city to seek her fortune.  For some reason, she is unwilling to summon her brother’s help when she sinks into hopeless poverty – the theme of the missing or absent brother is central to The Three Imposters but occurs in “The Black Seal” only as curious plot point; it’s unclear why Miss Lally is unwilling to ask her brother for aid in her dire straits - she says it’s because she doesn’t want to strain his limited means, but this seems a bit implausible in light of the extremityh of her situation.  Simply put, Miss Lally who has been living on tea and crusts of bread is starving to death.  She decides to simply walk herself to death.  Leaving the apartment that she can no longer afford, Miss Lally wanders around London in the wintry mist, a white fog that depletes her energies and seems to her to be “the threshold of death.”  She collapses against a lamp pole and is about to fall down when a man approaches her, asking the way to “Avon Lane.”  The man is the kindly Dr. Edward Gregg, an anthropologist.  He recognizes that Miss Lally is desperately hungry and disoriented.  So, according to Miss Lally’s account, he kindly offers her a job as nanny to his two children.  Machen’s prose is very stately and confident and the reader probably isn’t distracted by the sheer improbability of this encounter – a well-educated upper-class professor offers a young woman a job caring for his children on the basis of her curriculum vitae that is limited to starving herself to death and blindly wandering around on the streets of London.  But so it happens.  


Safely ensconced in Gregg’s home, Miss Lally is promoted from nanny to amanuensis and the professor dictates to her his renowned book Principles of Ethnology.  (Miss Lally seems more of a collaborator in some ways than a secretary.)  Her ostensible reason for boarding with the widower Gregg, his two children, is, more or less, forgotten – indeed, the children are notable for their absence. They are never really described (one of them is named “Anne”) and simply vanish from the tale – this is also peculiar and suggests some problems with Miss Lally’s credibility as a reliable narrator.  With his magisterial book on ethnology published, and admired by all, Gregg can retire to the Welsh country to continue his research.  So with Miss Lally and the mysteriously insignificant children, Gregg decamps to a remote valley on the edge of a wilderness characterized by bare mountains, impenetrable forests in their valleys, and eerie limestone outcroppings that are weathered to look like “men or strange beasts.”  This location is the generic place set apart, the Gothic castle in the Carpathian mountains or the prototypical “cabin in the woods” – that is, a lonely setting far from the customary haunts of men where weird horrors can occur.


Gregg is studying certain mysterious disappearances and murders in the region.  He has a fetish object, a black seal that is described twice as looking like an “old tobacco stopper.”  A “tobacco stopper” is a rod with a flattened wedge-shaped end designed to be inserted in the barrel of a pipe – the device is used to tamp down the tobacco that will be burned by the smoker.  (Customarily, these sorts of objects were decorated with jocular figures – many of them, for instance, were carved to represent Wellington and Napoleon.)  This fetish object is carved with sixty figures in “degraded cuneiform.”  The thing is self-evidently phallic, a sort of abbreviated dildo.  Gregg has learned that the sixty characters on the seal, carved “four-thousand years before” were found recently scribbled on a wall of crumbling limestone in the mountains near his rural retreat – and these characters were freshly written, found by a shepherd who had earlier passed through the area only a couple weeks before and not seen the inscription.  There is more weird evidence: an old man has been killed on the public highway by an unknown assailant wielding a paleolithic stone axe – the axe is counter-weighted in some way that defeats modern people attempting to use the tool as a weapon.  Miss Lally finds an old book containing texts by Latin geographers.  Reading in this book, she learns that the debased inhabitants of the mountains of Libya worshiped a lethal stone of some sort engraved with sixty characters – this is called the “sixty stone” or, in Latin, the hexecontalithon.  She shows this text to Professor Gregg – they are both “burning with lust” to learn the strange truth of the sixtystone (the “sex stone”?), and said to be “quivering with excitement.”


Things get seriously kinky when Gregg brings retarded local boy into his household menage.  The boy is the product of a rape that left his mother, a girl from the town, demented and shuddering with horror while babbling all sorts of strange imprecations.  The woman was raped in the Grey Hills where the evil inscription in red (blood?) was discovered.  The boy is odd and speaks with a strangely sibilant, hissing articulation.  He has seizures in which his face turns black and he writhes on the ground.  Dr. Gregg locks the boy up in his study and continues his researches.  A bust of William Pitt, presumably the Younger, is placed on a high cupboard to remote to be reached without climbing a stepladder.  This bust of Pitt now has inexplicably moved and it is covered with slime such as a snail might secrete.  Gregg manages to translate the characters on the sixty stone and he determines that he will embark on a foot tour of the Grey Hills.  Nonchalantly, he mentions that he will either return in a day or two or suffer a “nameless doom.”  


Gregg walks resolutely into the hills and, of course, vanishes.  After he has been absent for a few days, Miss Lally finds an envelope inscribed in Gregg’s handwriting.  Helpfully, the note tells her to destroy the contents of the envelope by throwing it “forthwith into the fire.”  If she opens and reads the testament, Gregg warns her that she will not “sleep better” in the future.  Of course, with this kind of tease, Miss Lally immediately opens the envelope, reads the testament enclosed, and, then, proceeds to recite those words verbatim to her interlocutor, Mr. Phillipps.  


In the testament, Gregg says that he has come to believe that hills in this part of Wales are infested with “fairies”.  The word “fairy” means the “fair folk” but this is word magic – in fact, the fairies are not fair at all, but hideous wizened creatures with dark skin that hiss when they speak.  Gregg remarks that the ancient Greeks often used euphemisms to describe monsters too horrible to depict in words – for instance, the “Eumenides” or furies, thought to be terrifying monsters, are named “the kindly or beneficent ones”, the exact opposite of their function in Greek myth.  So, similarly, the fairies or the “white people” or sometimes called “the shining ones” are, in fact, grotesque and disgusting monsters.  They are capable of sexual congress with human women.  The retarded boy, Jervase Cradock, is the offspring of a fairy father and human mother.  Gregg has discovered the meaning of the cuneiform inscription on the phallic seal.  (The text is said to be “unspeakable” and, therefore, Mr. Machen’s gentle readers are spared confrontation with that horror.)  Evidently, the inscription is an incantation that transforms people into giant, slimy, and betentacled snakes.  Gregg has witnessed the transformation of Jervase Cradock into such a creature.  As a serpent monster with writhing tentacles Cradock has shown an unseemly interest in the bust of William Pitt and moved that object around the study, leaving a gooey residue on the statue.  Armed with this knowledge, Gregg has decided to explore the deserted country, presumably to seek out the monstrous fairies.  Miss Lally has suspected that Professor Gregg has become obsessed with the fairies and, indeed, has descended into a kind of madness that makes his in league with these forces of darkness and that induces him to torture poor Jervase Cradock.  Somewhere in the Grey Hills, we presume that Gregg has encountered the fair folk and, probably, been turned into a monstrous snake.  On this note, the Novel of the Black Seal ends.  


3.

The first part of “The Novel of the Black Seal” is set in London, described as the “city of dreadful night” – the title of a famous poem describing the horrors of the place written by James Thomson around 1874 (and released in book form in 1880).  London is the center of the world and a boundless, enigmatic city, in one chapter of The Three Impostors, said to be has magical and uncanny as Baghdad.  All of the detritus of the British empire has gathered in London – every artifact and jewel famous in infamy has been seized and transported to the capitol city, brought by rapacious British capitalists.  Like Walter Benjamin’s Paris, London is a vast, mysterious bazaar traversed by weary, nihilistic flaneur – men of the boulevard who wander the streets of the metropolis seeking weird and uncanny adventures.  (Benjamin characterizes the flaneur – that is, wanderer or saunterer in the maze of the city as the archetypal detached consciousness of modernity.)  Several times in The Three Impostors there are episodes explicitly showing characters acting as flaneur – they set forth from their abodes to wander the endless labyrinthine streets in search of wild sensations to inflame senses corroded by too much study and too much spectacle on the teeming streets.  When men go forth as flaneur they seek adventure; women wander the streets to commit suicide – they seek death.  The confluence of the twain is the encounter between the world-weary flaneur, Dr. Gregg, and the suicidal Miss Lally.  


London is corrupt because it has been infiltrated by many strange tribes and weird non-Anglo-Saxon people from the Orient.  The British empire has turned colonized into its colonizers – the city streets teem with people speaking strange tongues.  This is why Gregg is an ethnologist – his trade is to understand the people in the colonies who are now streaming into London, the capitol of the far-flung empire.  Artifacts like the dildo-shaped Black Seal are now on display at the British Museum, where, of course, cuneiform was deciphered around the middle of the 19th century by Reverend Hincks, Rawlandson, and the Germanm Johannes Oppert.  There is a danger implicit in learning to read cuneiform – the ancient texts from Sumeria and Assyria represent a counter-narrative to the Christian Bible.  Cuneiform writing tells of a Great Flood that destroyed mankind and these sorts of stories undermine the authority of Holy Scripture.  The immigrants to London are dark-skinned, like Jervase Cradock, they have an “olive complexion.”  An uncanny sense exists that the center can’t hold and that, in the end, the dark-skinned races, the “fair folk,” will prevail and displace their pale Anglo-Saxon masters.  This fear is embodied in the account that Gregg gives of rural housewives finding their “plump and rosy little Saxon babies” replaced by grotesque changelings: “a thin and wizened creature with sallow skin and black piercing eyes, the child of another race.”  And, in fact, these Others (in my view the colonized peoples of the British Empire) don’t have to steal our babies – they have other means of infiltrating our blood stream.  Indeed, the Others are “demons who mingle...with the daughters of men.”  In other words, the pure Anglo-Saxon master race can be copulated out of existence.  We see this in the story of Mrs. Cradock, molested on the moor, who gives birth to the awful Jervase Cradock, a half-human monster.  (By contrast with the sexual energy of the fairies, the good British stock are strangely asexual – Machen sets up the tryst in the cottage between Professor Gregg and Miss Lally as a conventional romance.  But no romance of any kind ensues – Miss Lally spends her days reading Latin geographers and Gregg is obsessed with deciphering the characters on the dildo “Sixty Stone.”  The dark-skinned races are more sexually efficient and lustful than the repressed and erotically reticent British gentlemen and gentlewomen – so, of course, they will prevail in the competition to produce viable offspring).  


I noted that the decoding of cuneiform undermines the authority of the Christian Bible.  Of course, there is another text in play that also subverts religious doctrine: this is Darwin’s writing on the origin of the species and the descent of man.  Anxiety about Darwin’s theory of evolution quivers in the phrasing of Miss Lally’s narrative.  If beings can evolve out of the primordial slime, then, so can they also devolve or revert to earlier, nightmarishly atavistic forms.  Evolution goes in both directions.  Human beings contain evidence of the “Nilotic mud and the Mexican forests” from which they have originated – the incantation on the Sixty Stone induces a radical, immediate de-evolution of human into serpentine creature concealed within us.  Gregg, the most refined and civilized of men, meets a horrible fate – he is de-evolved, we presume, into the form of a slimy giant snake-monster.  Science teaches us that all human beings are merely another form of animal – people are necessarily bestial and they each contain the atavistic seeds of a sinister reversion to the primordial slime.  The colonizers have lived too long among the dark-skinned races – they have gone “native” in effect.  Too much contemplation of the uncivilized races in the world occupied by the British empire has infected the colonialists with radical doubt as to their own pride of place in creation – the colonialists are reverting to earlier forms of existence on the evolutionary scale.  


This interpretation is bolstered by the bizarre interaction between the slimy monster and the bust of William Pitt – this narrative element is risibly grotesque:   just imagine the mucous-dripping tentacle caressing poor plaster Pitt and, then, moving the bust fifteen or so feet in its slimy embrace.  Horror, sometimes, seem an unmediated cry of outrage from the subconscious of the writer, a blast of dreamlike imagery that the author doesn’t seem to exactly control.  The use of the bust of Pitt as a prop in the grip of the slime monster is an exegetical gift to the interpreter of the story of the kind that “you can’t make up.”  What does Pitt represent?      


William Pitt was a Tory (Conservative) politician who served as the Prime Minister of Great Britain.  He was the youngest person ever to serve as Prime Minister, first succeeding to that office when he was 24 in 1783.  He consolidated the British empire’s control over India and repelled revolutionary ideology flowing from France in the wake of the French Revolution.  Under him, the United Kingdom of Ireland, Scotland and Great Britain was formed.  It was during his regime that the Spithead Mutiny to which Melville makes an allusion in Billy Budd was thwarted.  In general, Pitt espoused conservative values in opposition to the winds of change blowing from America and France.  He supported British hegemony over its empire and affirmed that Ireland was part of the United Kingdom.  Although there is some possibility that Pitt’s father, called “the Elder”, is the figure depicted in the “Black Seal”, the balance of probabilities favors the younger Pitt.  A very well-known bust of him was produced by Joseph Noellekans and there’s no reason that this statue could not have been mass-produced for sale to upper middle class (and Tory) art collectors.  Either asexual or homosexual, the younger Pitt was an alcoholic, a condition that led to his death in 1806.  He was known to be a “three-bottle man”– that is someone who consumed three large bottles of strong Port wine daily. 


An allegory is at work in the affection shown by the snake-monster for William Pitt’s bust.  The creature’s embrace of Pitt defiles him – this suggests that the slimy tentacle horror stands for the opposite of whatever it is that Pitt represents.  If Pitt embodies the stolid bourgeois capitalism of the British Empire, an institution based on law, looting, and the repression of brown and black people, then, the monster represents those forces that must be kept in check if the empire is to prosper.  But, perhaps, the monstrosity in Jervase Cradock is drawn to a similar atavistic monstrosity in the British temperament as reflected by the arch-conservative Pitt.  As the name implies, there may be something hellish and infernal about Pitt – his values may represent the morality of Hell.  In that case, the monster embracing Pitt’s effigy may suggest the affinity of like to like.  (Machen was a member of the Golden Dawn, and like his fellow member Yeats, a part of the Celtic revival  – therefore, it’s no stretch to imagine the author as a crypto anti-Imperialist.)  


The first-time reader of “The Black Seal” expects that Professor Gregg and Miss Lally will consummate their love affair in the remote rural cabin.  But Gregg is really in love with the dark secrets represented by the dildo-shaped Hexeconthelithos (the “Sixty Stone”).  He has gone to the mountainous wilds of Wales to meet “the great secret of (his) life”.  So what is that secret?  It may be summarized this: there are Others with dark skin and strange customs.  They are ancient.  One of them tempted Eve in the garden.  These Others are waiting outside the circle of our electric or gas lights.  Our study of them corrupts us and demonstrates that, despite our purported civilization, human beings have only recently crept out of the primordial slime.  Deep time is like deep space – a hideous thought that make evolution, and, correspondingly,evolution possible.  God has been ousted from his heaven.  For the time being, we rule as masters in our Empire – but the repressed will return and, ultimately, seduce us to our doom.  


3.

The Three Impostors is the matrix of stories in which the “Novel of the Black Seal” is embedded. Study of the book as a whole both confirms and enriches our interpretation of the “Black Seal.”  The title page to The Three Impostors provides the reader with Machen’s bona fides.  The author is said to be the translator of Heptameron of Marguerite of Navarre, a Renaissance collection of 77 short tales enclosed by a frame narrative (and an imitation of Boccacio’s Decameron).  The Heptameron operates on the basis of two narrative principles – first, the stories are linked by the frame narrative and, second, each story represents a dramatization of the character said to telling us the tale – the choice of the tale and the way it is narrated discloses to us details as to the story-teller.  These concepts are operative in The Three Impostors.  (Machen was also the translator of the libertine classic, the autobiography of Casanova – this also establishes the author’s credentials as a free-thinker, a student of the occult – as was Casanova – and someone who may be politically liberal to the point of blasphemy.)  


The Three Impostors is also scandalous on the basis of its title.  Beginning in the 12th century, medieval writers rumored the existence of heretical text proving that Moses, Jesus, and Mohammed were all confidence men, grifters who impersonated God in order to prey upon credulous mankind.  The three impostors, in other words, are the rogues who have invented the three monotheistic religions as a means to control and defraud humanity.  Every generation has produced men who claimed that they had seen and read The Three Impostors but no treatise of this name has ever been discovered and it is, generally, thought that the book is a fiction, a way of asserting atheism without seeming to endorse that idea.  (I dispute this generally held conviction: I recall reading the book in a small tallow-colored volume bound in some nameless vellum in the most remote part of the stacks in Walter Library around 1975 – the volume made a deep impression on me.)  In 1711, a French philosophe named Prosper Marchand wrote a version of the supposed book.  This text was briefly a cause celebre – Voltaire penned a famous rejoinder to the book, his Letter to the Author of the Three Impostors in which he makes the famous claim that “if God did not exist, we would have to invent Him.”  


Machen plays with this occult history in his title to the story collection in which “The Novel of the Black Seal” occurs.  So what is the overarching frame plot in The Three Impostors?  Although the story is told elliptically and we must construct the narrative from clues scattered throughout the book, this much can be said: an evil mastermind named Lipsius is the magister of a secret society, apparently devoted to some kind of sexual orgies.  Lipsius covets a golden coin, the so-called “Gold Tiberius.”  This is a coin minted by the Roman emperor Tiberius that displays the profile of the libertine Caesar on on its face; the back of the coin is imprinted with an image of the Great God Pan, or the Faun rampant.  The coin is a souvenir of a particularly “infamous orgy” and was struck by Tiberius to commemorate that outrage.  Lipsius has seduced into his coven, a person known as the “young man with spectacles.”  This character is like Faust – he desires to know everything and, so, because he is very poor he spends his days in the Reading Room of the British Library, under the “great dome.”  (No doubt he shares the Library with another famous student, Karl Marx, who announced his own radical theory in occult terms: “A specter is haunting Europe” – that is, the specter of Communism as declared in his famous Manifesto.)  The young man in spectacles is dispatched to meet an agent arriving from the Orient with the gold Tiberius.  He loses the coin by accident and, then, must hide himself from Lipsius and his servants who threaten horrible punishment for what they regard as the young man’s betrayal and his own greed in misappropriating the Roman gold coin.  


Lipsius dispatches three of his evil servants to hunt down the young man with spectacles.  They plan to torture him until he confesses to the whereabouts of the coin – but this torture will be unavailing: the young man with spectacles has no idea where the coin can be found.  It was cast aside in the street and, presumably, picked up by some random wayfarer.  This random wayfarer is, in fact, a flaneur named Dyson.  Dyson is a dreamer and student of the occult, much given to long ambles through the suburbs of London.  Dyson’s sidekick is another flaneur, Phillipps.  This fellow is a rationalist and skeptic.  Accordingly, Dyson and Phillipps form an “odd couple” – one practical, skeptical and hardheaded and the other a fantasist and dreamer.  (This formula will be familiar to viewers of the X-Files in which FBI agent Dana Scully argues for reason, logic and science in the face of objections by her partner, a conspiracy theorist named Fox Mulder – Mulder’s slogans, it will be recalled, are “I want to believe” and “Trust no one.”).  Dyson has picked up the gold Tiberius and has the coin in his pocket.  Lipsius’ agents know that Dyson and Phillipps have seen the young man with spectacles and, so, they set out to convert them into unwilling (and inadvertent) allies in the hunt for the coin thief.


Lipsius’ confederates are the titular “three impostors” – Wilkins with ugly “ginger-colored” whiskers, Burton, called by the epithet, the “smooth man” (because clean-shaven), and unnamed young woman.  First, Wilkins encounters Dyson and tells him an elaborate story about a gang of robbers in the California goldfields and how they were hanged en masse by a group of vigilantes.  Wilkins says that the leader of desperadoes, a man named Smith, has escaped back to London and is hunting for him.  He admonishes Dyson to contact him if Smith, described as young and wearing spectacles turns up somewhere.  The story about crime in the California gold fields is the first of several “novels”, the so-called “Novel of the Dark Valley” – although it isn’t immediately apparent, the reader comes to understand that these novels are essentially devices for encouraging Dyson and Phillips to report back to the Impostors any encounters that they have with the “young man with spectacles.”  Next, Burton tells Phillipps about the theft of a precious gemstone, the Khan’s Opal.  Burton instructs Phillipps to be on the lookout for the alleged thief, of course, the young man with spectacles.  A young woman meets Phillipps during one of his rambles and tells him the “novel of the Black Seal” – there is a coda to the tale that is cut from the presentation of the story in horror tale anthologies.  The young woman, we know her as Miss Lally, encourages Phillipps to report to her if he encounters while strolling about the city a “young man with spectacles.”  Burton, then, tells Dyson about how he spent the night with a collector of antique torture devices with dire consequences – this is the “Novel of the Iron Maiden”.  Again, Dyson is implored to report any sightings of the young man with spectacles.  This is followed by another much-anthologized horror story, “The Novel of the White Powder”, narrated by Miss Lally who is now called “the young woman from Leicester Square.”  This tale involves a law student who over-indulges in his studies.  In order to work long hours, he takes some kind of Victorian equivalent to methamphetamine, a white powder provided by an elderly and incompetent apothecary.  The druggist has supplied this substance in error and it has the unfortunate effect of reducing the hapless scholar of the law into a puddle of writhing putrescent goo.  This tale is reprise of an earlier story called “The Adventure of the Missing Brother,” another of Miss Lally’s narratives involving her brother, a man that the woman’s meets weekly in a public park.  Miss Lally tells Phillipps that her brother, appearing late for his weekly rendevous with her, seemed out of sorts, not surprising since he was led around by a cloaked figure who looks “like a formless thing that has mouldered for many years in the grave.”  Since vanishing with the hideous apparition, Miss Lally’s brother has not been seen since.  She implores Phillipps to keep a look out for him during his perambulations around London – of course, Miss Lally describes her brother as a young man “with spectacles.”  This short tale, I think, is the most effective in the book because it is the most suggestive, the least explicit, and its weird atmosphere is enhanced by the tale’s appeal to the reader’s imagination.  


The last fifteen pages of The Three Impostors finally clarify the full meaning of the manhunt – we learn the Lipsius has been betrayed by the “young man with the spectacles” who has absconded with the object of his obsessive desire, the gold Tiberius.  The young man’s Faustian desire to “know all things’ and his entanglement with Lipsius sex-cult (if that’s what it is) is explained.  The book loops back to its enigmatic first chapter, a scene that shows the three impostors (Wilkins, Burton, and the young woman) departing a derelict and rotten ruin of a manor house in the remote London suburbs.  The impostors make some sinister remarks, although the young woman seems blithe about the scene that they have just departed.  She is observed to be carrying a sodden parcel of some kind.  In the final chapter, Dyson and Phillipps have wandered onto the grounds of the moribund estate with its “leprous” walls and “gangrenous” rot.  (Apparently, the impostors have just departed a few minutes before their appearance.)  Dyson and Phillipps go into the decaying manor and find the young man with spectacles spread-eagled on the floor, “torn and mutilated in the most hideous manner...a shameful ruin of the human shape.”  The victim of the Impostors is dead, but the “black smoke” of his torment rises from a fire that the torturers have set burning on his belly.  Miss Lally, who has posed as a helpless victim in her tales, is revealed to be mistress of the three impostors and someone who has just gaily tortured the “young men with spectacles” to death.  Her soaking parcel is apparently a souvenir of the encounter – she has cut off part of the young man’s hand (and who knows what else) as a gift for Lipsius.


Much of the force of the book derives from the fact that certain things are not just figuratively, but, literally “unspeakable.”  Tiberius has mounted hideous orgies and commemorated them with the sinister coin stamped with the figure of the Great God Pan – but the nature of those orgies is never described; they belong to the realm of our imagination.  Similarly, we aren’t told exactly what sort of horrible rites Lipsius is celebrating in his coven – again such things are “unspeakable.”  Most of the stories venture to the brink of an abyss concealing something beyond description – we are invited to speculate as to what is really happening beyond the veil that propriety has thrown over these “unspeakable” events.  The death of “the young man with spectacles” is also veiled by Machen’s reticence.  In the draft of the final tale, the book’s denouement, Machen described that the fire set on the victim’s belly had burned into his “entrails” – the word “entrails” was deemed too explicit and suppressed by the author’s publisher.  Horror always succeeds best when it is must suggestive and the censorious strictures under which Machen wrote actually enhance the book, forcing the author to imply horrors that he can’t directly depict.  


Viewed in the context of the book, Miss Lally’s stories take on a particularly sinister aspect.  In each of her stories, she depicts herself as in need of rescue.  Men, of course, are highly vulnerable to narratives that cast them as noble and heroic rescuers, particularly when the person saved is a young, attractive, and helpless woman.  Thus, the implausible aspects of her stories (for instance Gregg hiring her immediately as governess to his two children) are fully explicable in terms of her hidden agenda: she uses these blandishments to enlist the two bumbling flaneur in her scheme to hunt down the “young man in spectacles” so she can torture him to death.  Phillipps and Dyson are allegedly rationalists and skeptics, although Dyson has a mystical bent.  They appear as deluded detectives, a bit like Holmes and Watson if the supernatural adventures that Conan Doyle proposes were not ultimately explicable as the elements of elaborate, but prosaic crimes.  The tenor of The Three Impostors is that of a novella like Conan Doyle’s The Hound of the Baskervilles in which the titular canine demon is not explained away (or solved) in factual terms but, rather, revealed to be a supernatural monster.  (When the book was published, contemporary critics compared it unfavorably, not with Conan Doyle, but with Robert Louis Stevenson’s similarly elaborate suite of interlocking short stories, The Suicide Club or the New Arabian Nights.)


Woven throughout the Three Impostors are themes that we have identified as integral to “The Novel of the Black Seal.”  London, the city of Dreadful Night, is place where all the booty of its farflung empire gathers in great foul hoards.  Nineteenth century subjects of Queen Victoria imagined themselves as the proprietors of an empire on which the sun never set.  Kipling, Conrad, and others make explicit the comparison between the arrogance of the Roman Empire and the power and overweening pride of the British imperial project.  It is no accident that the object of desire in The Three Impostors is a gold Roman coin minted by the Emperor Tiberius.  The book collapses the crimes of the Roman empire into the sins of British Imperialism.  Furthermore, the Impostors revolves around imagery of decay and decomposition – the empire, it seems, has fallen into desuetude; it is rotting before our eyes.  This decay is coded as an encroaching “blackness”, a darkness that is slowly mummifying the empire – the empire is rotting at its core and it is turning “black”.  As dark-skinned people from India and Malaysia and Africa swarm into the northern capitol, it blackens and begins to rot from inside.  Nothing remains forever.  The imperialists have become what they conquered – hideous pagan rites are celebrated in the endless, deserted suburbs and at the end of the train lines where an ancient manor is the site of an awful human sacrifice.  London is not so much a tangible place but a psychogeography, a city that contains every form of human depravity and suffering, a place where every intersection tells a story, but the stories are all lies.  

Saturday, October 3, 2020

On the Coronavirus (VII) -- with comments on Judicial Appointments and Breonna Taylor

 








1.

A young man in medical school at the University of Minnesota goes out to the mural made in honor of George Floyd near 38th and Chicago in Minneapolis.  The medical student, who is White, uses a spray can to vandalize the mural.  He applies the spray-paint to blacken the eyes on the mural.  The entire proceedings are caught on video tape and the young man is not masked – his features are clearly visible.  Within minutes, the medical student is identified and “doxed” – that is, his face-book page publicly posted with his address, aspirations to study medicine, and the identities of family and friends exposed.  The young man’s father is a prominent physician in southeastern Minnesota, one of the partners in a clinic with branches throughout the area.  Before the sun rises, people are calling the clinic to make death threats.  


Predictably, the young man announces that he was blind drunk when he put out the eyes on the mural. He says “that (he) is not that person” – the heedless bigot with the spray can.  But, of course, the truth is much more complicated.  A man who acts out of prejudice when he is drunk is, perhaps, authentically bigoted, at least, in some fundamental way.  And, yet, one can also understand that acts committed while drunk don’t always represent the public aspect of our personalities, our presentation of self, as it were, under the guidance of reason.  In this country, most White people are instinctively racist – therefore, progress in race relations requires not so much the deployment of emotion and heart as the exercise of reasoned self-discipline.  It would be nice if we all loved one another as ourselves – this is the injunction of the Gospel.  But the counsel of realism requires the understanding that we should, at least, act as if we love one another – what reason compels may become what the heart desires, but this takes time.


Of course, the young man’s life is over.  Of course, he will be expelled from medical school and be, presumably, barred from graduate study anywhere.  His life will be threatened and no one will hire him.  The storm will pass but not before the young man is scarred beyond recognition.  At this moment in history, it would be better for him to have pissed on the Mona Lisa or set off a bomb in the Sistine Chapel.  In those cases, he would have merely defaced irreplaceable works of art.  But spraying black paint into the eyes of the martyr, George Floyd, will be inexcusable on all levels – the act insults an entire race, and, worse, what is now called, an entire “narrative” of a slow, tortured ascent to equality.  


People may understand on some level that George Floyd was a two-bit hustler and petty criminal.  But this has nothing to do with his import as a mythological figure.  George Floyd’s eyes are watching those of us who are White people.  They casting us under their judgment.  To efface the eyes on the mural has an all-too-obvious symbolism.  Some things are unforgivable.    



2.

The thunderstorm passes before dawn with lightning and thunder.  The grass is wet and the ditches are full of water.  The chorus of bugs is a whirring in which individual notes are inaudible, a continuous rhythmic whining in the moist air.


Is a virus even alive?  I don’t think so.  It’s just a tiny key that fits into the billion locks in our body and opens secret doors. 


3.   

I like to watch old movies.  But you can’t enjoy those pictures today without a faint shudder of dismay.  First, old movies are full of bawdy tavern scenes.  Drunk men paw beer-maids who don’t really seem to care that they are being sexually assaulted.  Is that what the past was like?


But, more troubling are the crowds tightly pressed together in the frame – this is particularly true of Westerns.  As shown in Hollywood movies, the West was crowded with people on the frontier, always strolling along the boardwalks in their pioneer towns, men hauling sacks of flour or gold, women under parasols, small children teasing dogs and horses before the inevitable onslaught of bad hombres who also traveled in packs of a half-dozen.  In the taverns, everyone is packed cheek to jowl in complete disregard of social distancing.  The saloon girls are romping with their customers, often two at a time, and men are lined up at the bar like pigs at a trough and there is a perpetual traffic of women leading their customers up and down the stairs to the rooms above – even the surly gamblers are wrapped tightly around the table where they are swatting their cards as if they were pesky flies.  Outside, the horses also seem to be tightly assembled, tied to hitching posts along the boardwalk.  Didn’t these people know about the Covid-19 virus?  Weren’t they afraid for their safety gathering in crowded assemblies of this sort?  Of course, Covid didn’t exist when these movies were made but it is now impossible to see such scenes without an instinctive retrospective shudder.


4.

Tombstone, Arizona, as everyone knows, is famous for its fine Federal-era row-houses.  These structures are well-preserved along the town’s main street and, on several shady avenues intersecting that thoroughfare.  Row-houses are built from fire-house red bricks and share common walls.  They were efficient and elegant places to live many years ago.  


Because the Republican National Convention will reputedly feature much emphasis of law and order, I drove down to Tombstone to learn as much as I could about that subject in a frontier town that had once been famously lawless.  Guidebooks will tell you that it is nearly impossible to park anywhere in downtown Tombstone and, so, it is recommended that you put your car on the town’s outskirts and walk into the center of the city from that location.  This was what I did when I was in Tombstone over the weekend.  I had booked a Bed & Breakfast for the seminar on frontier law and, so, I pulled my car up to the curb, picked up my backpack from the rear seat and hoofed it into the town – it wasn’t far: only a quarter mile or so.  Among the Federal-era row-houses the sidewalk had been torn up and was being relaid.  A detour sign directed me up the steps and into one of the row-houses.  The detour, then, led through the entry rooms of about a dozen of the row-houses.  In each entrance, the walls had been pierced and doors made from simple plywood sheets had been hung in each aperture between the entry spaces.  These places were very small, utilitarian, with sacks of dog food leaning against the old brick walls, tools like hammers and saws hanging from peg-board, and old coats and boots in the corners.  The detour was like passing through a dozen small closets – after pushing forward each crudely made door, and ducking through it, I took three steps only to encounter another such door and another behind it.  In a couple cases, the actual entrances to the apartments were open and I was a little embarrassed to see people in their homes watching TV, some of them in the underwear, cooking or reading magazines.


At last, I had completed my transit of the linked entrances, followed a handlettered sign down onto the sidewalk and, within a couple of minutes, had reached the cozy B & B where I intended to spend several nights.  


The seminar was dull and difficult to enjoy due to mask requirements.  The speakers droned on and on through their masks, words sometimes caught in the N95 fabric and entrapped or mangled there.  On the last night of the seminar there was a reception with open bar at the Birdcage Saloon and I must admit that I drank more than my share at that soiree. The next morning, I had a plane to catch in Tucson and, so, I had to rise early to drive back to the airport.  I felt hungover and the air was sticky with humidity and very warm.  This time the passage through the rowhouse entrances seemed interminable.  The tiny enclosures were hot and full of flies and the big overcoats hanging on hooks on the walls alarmed me and, in several places, the somewhat grandiose doors into the actual apartments were open and I was afforded disconcerting glimpses of life in those flats.  I must have misremembed the number of temporary plywood doors that I had to push through, one after another – this time, there seemed to be more than a hundred and I was astounded to shove through a door only to find another tiny and airless chamber behind with yet another blank-looking plywood door that I had pass through.  And so on and on, an exhausting passage...   


Ultimately, I emerged from the last of those row-house entrances-ways, ascending a sort of tiled subway passage to emerge outside.  Then, I walked along the curb on the outskirts of town.  The county fair was being installed on its grounds on both sides of the road and various booths and workers were anchoring carnival rides in the desert soil. All the cars that had been parked along the curb had been towed.  I didn’t know where they took my rental car.  But it was obvious that this was a serious problem and that it was unlikely that I could make my flight out of Tucson.


5.

When I finally made it back home, I attended a concert at the new MacPhail Music Center adjacent to the high school.  Every musical group in town had been invited to participate but the groups were required to socially distance.  This meant each group would be separated from the other groups and, in fact, remote from them so that the musicians and their directors could not see one another.  The conductors were linked by BlueTooth style head-phones and they would synchronize the performance so that all the various musical ensembles would play harmoniously with one another.  The concert was intended as a celebration of togetherness while remaining apart.  


The new MacPhail music center has very broad corridors and they gleam with spotless floor tiles and many windows overlooking the courtyards inside the building.  Oddly enough, although each musical group had been assigned a location in the big building, either a concert stage or one of the many rehearsal halls in the conservatory, it didn’t seem that the audience was supposed to congregate in any one area.  Probably, this was by design – it is imprudent for people to gather in large groups inside buildings.  So I wandered through the big, mostly empty corridors.  Now and then, I encountered a Glee Club in blazers or a barbershop quartet wearing white straw hats or a mariachi band together with several drum and bugle corps, marching bands, choirs from the local churches, and, of course, both the High School and Junior High bands and the symphony orchestra trailing several small ensembles comprised of string quartets and a chamber orchestra.  The musical groups took their places, all hidden behind the doors to the concert halls and rehearsal spaces and, the concert seemed imminent in that I no longer saw them marching through the corridors to reach their appointed places.  There wasn’t much of audience – probably the local Tv station was going to broadcast the show and, perhaps, pretty much everyone was a member of one of those choruses or bands and, so, I was alone in the big, wide halls.  At the end of a hallway, I saw an old friend, Terry Dilley.  He was sitting on a bench waiting for the concert to begin.  He looked at me quizzically wondering if I were also dead.  (He had died several years before.)  He was wearing the white shorts and shirt in which he customarily played tennis.  I was happy to see him healthy and dressed for sport.  Then, the sounds of music began to waft through the corridor.


6.

In Berlin, a few blocks away from the low and glittering blue-glass skyscraper raised up over the Hauptbahnhof, there is a museum of contemporary art located in the old re-purposed central train-station.  The building is enormous with a vast central concourse and, then, there are a series of cavernous exhibition halls accessed by a gloomy corridor that is about a half-mile long.  The exhibition halls all occupy big galleries to the right of the endless corridor that leads, ultimately, to a dark dead- end a thousand meters from the main concourse.  This vast arrangement of galleries, linked one to another like enormous freight cars, is reached through a subway underpass in which the old signs have been retained pointing pedestrians the way to the tracks or Gleise as they are called in German.  This imparts to the visitor’s experience something that is a bit dream-like – one leaves the concourse, a space that is huge and white with an iron dome overhead through a single door atop a ramp.  The door is marked with an arrow pointing to where the trains are boarded, but, of course, there are no trains here – the new Hauptbahnhof is across the street and a couple blocks to the west along a channel of the Spree.  The passageway to the immensely long corridor is tiled with old brown bricks all painted with some kind of slippery-looking glaze to which are affixed old yellow signs instructing people as to the way to toilets (that also no longer exist) and that they should not smoke.  The underpass slopes upward to some double iron-doors that are cast open and, then, the visitor finds himself in the seemingly endless hallway with the exhibition galleries open at 50 yard intervals to his right.


When I was there this last weekend, several of the galleries were devoted to what was called a Traum Ausstellung (“Dream Exhibition”).  The walls between the galleries had been removed so that each dream could be socially distanced from its neighbors and there seemed to be about a dozen of them on display.  The dreams were displayed in a nearly pitch-black space.  You could hear the voices of other gallery-goers but couldn’t see them.  The dreams themselves were carved like totem poles from wood pillars and each was illumined from below by several small spotlights.  The dreams were spaced so that they would not cross-contaminate one another, each isolated in its own sheath of light.  


7.

A young man who attended High School in the town where I live became a professional performer on Broadway.  He lived in Manhattan and died in his mid-forties, apparently from a heart attack.  The young man was a fine musician – he could sing beautifully as well as play the piano and violin.  Many of his old music teachers are still alive and remember him with warmth.  Each year a concert is performed in his honor as a fund-raiser for the Austin High School music programs.  The concert, generally, consists of light classical fare together with songs presented by member of the High School glee club, the so-called Austinaires.  


This year, the concert took place on the west lawn of the Historic Hormel House, that is, the mansion where members of the Hormel family lived until 1927 (when the founder decamped to Bel Air in Los Angeles).  By Austin standards, the concert was expensive – 15 dollars for admission to the 5:30 program; 25 dollars to attend the 7:30 pm performance.  Although it wasn’t made explicit, the later show, apparently, featured on open bar, at least with respect to wine, and the normally well-attended event was split into two programs to keep the audience from crowding together too closely on the lawn.  People wore masks and the orchestral performers, that is, those who play string instruments, were also masked.  Chairs were set at intervals on the grass so that no one had to gather together too closely.  It was hot, about 92 degrees with high humidity so that it felt like 100 degrees.  Breeze was channeled down the streets under the shadows of the trees and, despite the temperature, it wasn’t too uncomfortable on the lawn.  


Two groups of performers appeared under the big Doric portico of an addition to the historic mansion called the “Carriage House”.  (In fact, the actual carriage house – the mansion’s garage – was demolished so that a larger and more ostentatious structure could be erected on its site.)  The eaves of the mansion are dentillated, square white teeth extruding from the mustard-yellow facade to simulate timbers supporting the roof.  The squashed triangular porch pediment rests on two white columns with simple Doric capitals.  To the right of the entrance door under the carriage house portico, a jazz quartet performed – the dead man’s father, who is a lawyer, was trained in musical composition in Indiana and plays jazz piano.  To the left of the entrance, where the porch fits into the corner between the historic mansion and the terrace in front of the carriage house, musicians playing stringed instruments performed.  Members of the Austinaires stood directly in front of the doors leading into the carriage house when they sang.  (The “Carriage House” is an event center with a large room that can be variously subdivided.  This place is used for banquets and receptions.)


It was warm and a little hard to breathe through masks and, periodically, people slipped the coverings down onto their chins to expose their noses.  In a position of honor, directly under the porch stage, a member of Prince’s former band The Revolution (he is friends with dead man’s brother) sat on a chair with his wife.  When this man appeared in Purple Rain, he wore wraparound sun-glasses and cream white jumpsuits and was a sullen, rather menacing presence in the film – I think he played drums in Prince’s ensemble.  Today, the man is pushing sixty and he wore a nicely-tailored blue blazer and he has grown into what he was always: a middle-class Jewish man who’s father ran a pawnshop on Minneapolis’ near north side. The drummer’s wife is a Hollywood actress, a very elegant-looking woman with exquisitely styled hair and a black dress with elaborate sleeves, an open back, and a long swirl of filmy filigree around her ankles.  She looks like a movie star and wears heels and sunglasses.  Her husband put his hand on her shoulder.  On his left hand, he wears a bulbous gold pinky ring.  They are people who appear in places to be seen and recognized for their celebrity status and, so, neither were masked.  Masks would render their appearance pointless. 


This is the first public event that I have attended since March and, curiously, the mask mutes everything.  It’s the equivalent of wearing some kind of veil.  The music sounded remote to me.  The vast sky above the trees produced clouds that towered overhead.  Far away, an ambulance rushed somewhere.  The program, normally packed almost beyond endurance in previous years, was sparsely attended.  No one stayed past 7:15.  I suppose the second show was performed to empty chairs on a darkening lawn. 


The dead man’s brother imported to our town the former concert-master for the Minneapolis orchestra, a violinist, and his wife, a flute-player with the Minnesota opera chamber orchestra.  Both musicians were very pleased to perform – they said that they had not played publicly since everything shut-down in March.  Playing outside is demanding – the two artists spent a fair amount of time fiddling with clips to hold down their music and a persistent bee harassed them.  The flautist told this story: she was invited to perform as part of an exchange program in the Ukraine and, in fact, played in the city’s central cathedral.  One of the pieces that she played is called Syrinx, a work by Debussy for a solo flute.  She said that the Ukraine cathedral had a dome that seemed to extend for “about a half-mile into the air” above her.  “Syrinx” refers to the anatomical features in the throat of birds that permit them to sing.  The word also means a kind of wooden tube whittled so that it can be played as a wind instrument.  While she was playing, a bird fluttered into the cathedral and hovered over the place where she was standing to perform.  The bird made a soft chirping sound and swung back and forth in graceful arcs over her head.  When she played the final low note of the piece, the bird flew upward and vanished through an open clerestory window.  It was an uncanny experience.  The musician said that she was worried when she played at the cathedral the next day – the piece scheduled for that show was called “Dance of the Goat.”  


It gets dark earlier now.  When the concert ended at 7:15, I walked along shadowy sidewalks near the big mansion.  The parked cars were lightless, chrome dull and dead.  The heat has been good for ants.  They came from the underground and rushed here and there on the sidewalks, big and black and silent.  I had to take care to avoid treading upon them.  The jazz band was still playing behind me on the mansion’s porch: Duke Ellington’s “Don’t get around much anymore”.  Where there was a brick wall or the side of an old house or garage, the notes reflected and were amplified.  But the heat cast a pall over everything and seemed to mute the music.


8.

After the third night of the Republican National Convention (RNC), there is the usual festival of hatred among liberal commentators.  Several of them note that the tone of the Convention is apocalyptic: if Trump is not re-elected, the suburbs will burn, the government will seize your weapons, and mobs will burn the cities to ashes.  This hysterical narrative, however, is countered by the speeches that we have heard last week at the Democratic convention: if the President gets another four years, he will supervise the massacre of black and brown men, ravage the economy until nothing exists but billion dollar hedge funds and lemonade stands in the smoking ruins of our cities, and foment the spread of corona virus so that everyone dies.  


The pundits attacking the RNC speakers and their rhetoric seem to assume that the Democrats were the soul of sweet reason and exhaled a spirit of gentle compromise.  For four years, an increasingly radical press corps, both liberal and conservative, has torn the body politic with beak and claw, competing for the ever more fragmented carcasses of those Americans who find themselves in the middle of this fray.  

 

9.

The eerie pronunciamentos of doom emanating from both conventions are a product of the consistent devaluation of rhetoric, political and otherwise.  Political nominating conventions consist of speeches designed to sway public opinion – such speeches are necessarily rhetorical.  But Americans pretend, at least, to despise rhetoric.  When I attended high school, the very concept of rhetoric was deemed antithetical to anything like the truth.  In 11th grade, in particular, I recall my High School English teacher, a very bright and charismatic woman from the South, denouncing rhetoric and showing us how rhetorical tropes and figures were customarily deployed in the cause of deceit, at worse, and, at best, euphemism.  The class must have been persuasively conducted because I still recall its precepts now fifty years later. At that time, around 1969, the generation of Peace and Love valued truth-telling, authenticity, “telling it like is”, to use the parlance of the times.  And, therefore, all rhetorical approaches to communication were systematically devalued.  (This was before the deconstructionist wave swamped American higher education and proclaimed that there is nothing but rhetoric and that, therefore, all discourse can be criticized in terms of its fundamental inauthenticity.)  When I was in High School, the liberal presumption prevailed that the truth existed and, even, could be declared but only if rhetorical devices were strictly eschewed – speech should be as clear, bland, and unadorned as possible, without recognition of the notion that this so-called “plain style” was a rhetorical device in itself. 


I remember vividly when I was appointed to attend the local Democratic nominating convention in Mower County, my neutrality insured by the fact that I was known for my impeccably Republican credentials – I had actually gone door-to-door for the Young Republicans in the Minneapolis suburbs to raise money for CREEP (the Campaign to Re-elect President Nixon).  Although I had some nominal involvement in actual politics, my experience was fundamentally “suburban”, that is, a political milieu in which points are made by seeming to be reasonable, polite, and respectful of opposing perspectives.  The first time I appeared as a Parliamentarian for the Democratic Party in a strongly pro-Union and liberal bastion, I was astonished by the rhetoric spewing from the mouths of the speakers on the dais.  One after another, speakers addressed the conventioneers in the most intemperate terms, shouting out venomous and, I thought, defamatory accusations against the opposing party.  I was naive and experienced a sort of vertiginous horror – it was appalling, something like when a child hears for the first time a really filthy joke.  (Is this really how adults talk?)  I had never actually heard overtly partisan discourse and I was shocked by its callous indifference to truth and its intemperate tone of denunciation mixed with blind adulation for the party’s standard bearer.  Surely, no good could come out of this sort of political practice – at least, so I thought.


And, in fact, the practitioners of this kind of speechifying would probably have agreed with me.  Partisan politics is the engine that wins elections.  But the notion once was that when the election was won, and power attained, the primitive and brutal means used to grasp power would be put aside and the task of governance would be conducted according to some sort of rational calculus relating ends and means.  In other words, the detestable rhetorical devices used to move the morons to vote, and instrumental in gaining power, would be set aside once the election was over.  This idea, always quixotic at best, arises directly from the moral and esthetic devaluation of rhetoric – rhetoric is seen as a nasty means to an end, a weapon that can be employed by all sides to a controversy, but which must be set aside once the debated issue must really be resolved as opposed to merely argued over.  There was no notion that rhetoric has a role in governing or administering political order. Furthermore, there was no concept that some kinds of rhetoric were better than others, or that rhetoric could be used to serve legitimate objectives.  Every partisan politician was a form of Hitler trembling with indignation and vomiting out torrents of debased (and debasing) rhetoric.  


The intrinsic problem is that people of my generation have been educated to detach rhetoric from any kind of legitimate or rational political policy.  Since rhetoric is snake-oil, the concept is to use this poison to advance a political agenda while, at the same time, conceding that rhetoric is just a pack of lies that should be abandoned when political power is achieved.  The effect of this idea is to wholly degrade the notion of truthfulness in politics.  Rhetoric authorizes you to say anything to get elected with the assumption that you will exercise political power in service of facts and institutions rooted in objective reality.  There’s a radical disconnect between political means and ends.


But extreme partisan politics, something that is distasteful to people of my generation, has now bled into governance and administration. (The old notion of truth and factual reality remains the province of civil servants and self-interested bureaucrats – that is, the organs of government that Trump and his acolytes have denounced as the Deep State.)   It is the return of the repressed.  Rhetoric, a disgraced species of discourse, has risen from its grave to seize our politics.  Everything is now rhetorical and, therefore, partisan – and since rhetoric has been denounced as a mere and debased instrument, the concept of truth and reason in politics has been similarly eroded.  


One of the panels convened by CNN to flay the speeches delivered at the RNC featured a fact-checker who listed a half-dozen lies uttered by the Vice-President, Mike Pence.  Many of these lies involved the assertion that the covid pandemic is now behind us, a historical event rapidly receding even as the speech was underway.  But, of course, this declaration is simply untrue, a bald-faced lie.  The Republican defenders of the speech on the panel said that the assertions that the virus was under control and that all was well were merely “aspirational” – not literally true, but wished to be true.  This is another way of saying that the assertions are lies and represent “magical thinking”, the hegemony of wish over reality, that is, merely “rhetorical”.  It’s bad form to take seriously as truth something that is intended to be merely rhetorical.


10.

In the midst of the RNC, an enormous hurricane toppled like an avalanche against the Gulf Coast, peeling off the facades of casinos and hotels and ravaging trailer courts with 125 mile an hour winds.  And, in Kenosha, Wisconsin, another White cop shot another Black man, Jacob Blake, in questionable circumstances – seven bullets in the back fired while the man was opening his car door and with his children apparently in tow.  Demonstations in Kenosha rapidly devolved into looting and street-fighting between White vigilantes and Black rioters.  Then, a kid from a town 18 miles away in Illinois appeared on the streets of Kenosha carrying a semi-automatic long gun and shot, at least, two people, killing one of them.  (Wisconsin is one of those deluded backwaters in which citizens are free to openly carry weapons even into the obviously violent and chaotic environment of a race riot.)   Everything is now captured on digital camera, although what we see in these images is no different than what can be seen in real life – that is, often ambiguous and unclear.  Pictures of the African-American man’s shooting don’t provide context and, so, we can’t really evaluate what we see – it all happens too quickly to be assimilated to any rational narrative.  I have no idea whether the police shooting was justified – the media focus is misguided, that is, on the number of shots fired (seven).  Once the decision is made to shoot someone, presumably, police protocol is to kill the suspect whose dangerous conduct  had triggered the shooting – therefore, the actual analysis must be focused on whether the first shot was justifiable (after all, one bullet can kill you as dead as seven) and not the ensuing fusillade.  Similarly, the footage of the vigilante killing on the Kenosha streets is ambiguous as well.  We see someone carrying a gun and running forward in a large group of young men, some of them masked.  People are shouting that the “dude” has just shot someone.  Obviously, some sort of mob has formed to pursue the kid with the gun, although this posse is disorganized and chaotic.  People converge on the kid and knock him down.  (Or, possibly, he trips over his own feet and falls.)  He, then, sits up and confronts two men who are charging at him.  He shoots one of them point-blank and, then, fires another shot (or series of shots) that hits another man.  Then, the kid gets up and holding the gun over his head walks down the street toward a group of police cruisers and armored personnel vehicles that are parked by the curb in a rotating spray of red and green lights.  The kid simply walks by the vehicles which, then, rumble forward toward where the victims of the shooting lie on the asphalt.  


The liberal media’s response to this is bizarre.  The argument on display is borderline pathological:   If the cops are authorized to shoot a Black man seven times in the back, then, presumably they should have gunned down the 17-year old White boy with the long gun.  Instead of arguing for racial justice, the Black liberal pundits, maddened it seems by their own narrative that it’s open season on Black men, seem to be demanding that the cops commit equal mayhem on White suspects – parity in shooting victims is demanded.  For every African-American pointlessly gunned down, the pundits seem to argue that a White vigilante should also be shot to death.  


Of course, the Press later reports that the 17-year old with the semi-automatic (he’s named Rittenhouse) is a big Trump supporter – at least, if we accept the content of his Facebook page as accurately depicting this kid’s thoughts.  So Trump is accused of pulling the trigger in Kenosha, a notion that is as absurd as it is dangerously simplistic.  (Nothing at this point is yet known about the victims of the shooting on the streets of Kenosha.)


No one really points out the real problem – too many guns in volatile situations.  I’m not in favor of defunding the police; I’m in favor of increasing their budgets and de-gunning them.  If cops carry guns, they will shoot all sorts of people, at least, half of the time without any legitimate reason.  If you are packing a gun, you have no incentive to de-escalate a tense and, possibly, dangerous confrontation – the gun can reliably solve all problems.  Similarly, in what kind of miserable world does a half-crazed 17-year old vigilante get to roam the streets of a major American city during a race riot carrying a semi-automatic assault rifle?


11.

Dawn on the Louisiana coast: an estuary has flooded and water stands in blue lagoons under big concrete buildings that look as of a car-bomb has exploded next to them at curb-side.  Several semi-trucks lie on their sides along a road.  So how bad is this?  The scope of damage and death in most disasters is not known, usually for several weeks.


The real disaster is in the world of sports.  The police shooting in Kenosha, Wisconsin has led to, at least, three NBA teams canceling the rest of the season and its play-off games.  A famous Black basketball player and now sports commentator stalks off the set of an ESPN broadcast.  He says that “as a Black man, (he) can’t idly sit by while people like (him) are being murdered by the police.”  There are two other hulking Black men, also sports commentators, sitting socially distanced on the set.  They look down at their notes but don’t leave the set.  The sole White man says that he respects the decision of the man who has walked off the set in protest.  It’s embarrassing: what about the other two Black men who stay?    


12.

I dreamed the last chapter to a novel that I have been writing.  I dreamed the chapter in sentence and word.  The pandemic had ended and people were free to pursue their ordinary activities.  Characters gathered in bars and restaurants to celebrate as if they were giddy at the end of the a long and terrible war.  Strangers embraced on the sidewalks and great festive crowds paraded down the boulevards.  The love affairs and conflicts that the covid-virus had suspended were suddenly resumed.  Mysteries were solved and problems resolved.  In a forest, I had planted a number of trees and carefully watered them and, as they grew, warped and deformed them by bending branches and twisting trunks.  I had made the trees into ornate, green candelabra so that they could be harvested and carefully set into place to complete the architecture of my book’s last chapter.  It was time to rise and greet the dawn and, then, finish my book.  Except that as I ascended into waking consciousness, I realized that I hadn’t written the novel.  I had a splendid last chapter but no book preceding those pages.  I would have to reverse engineer the novel from its wonderful denouement (which now seemed no longer wonderful to me.)  I had a truckload of strange contorted wood, bent and twisted branches, trunks like corkscrews but there was no place to put it.


13.

At the RNC, the speakers declared that the pandemic was in the past.  The virus was never mentioned except as something that we had experienced and had successfully overcome.  The entire pandemic was reduced to a grammatical instance of the past perfect verb tense.  


Words are talismans.  If something is referred to in the past, people feel that the crisis is behind us.  Try this experiment: refer to someone who is very alive and present in the past tense, not once, but ten times.  You won’t be able to complete this exercise – putting someone in the past tense is equivalent to verbally murdering them.  It’s something too dire to contemplate.


So, similarly, if we wish something to be past and, therefore, absent in important ways, this can be accomplished also to create a counter-reality.  Utopias are primarily grammatical constructs: once there was disease and poverty but now no more; we had racial injustice, but now have equity.  Humans have  suffered but, now, they suffer no more.


This form of magical thinking inspired 1500 people to gather on the White House lawn, without masks, and seated side-by-side at the RNC gathering.  Covid was once a problem but now it is gone.  It has exited our narrative.  And, to some degree, this was true: the headlines of the day were about race riots, protests marches, and a mighty hurricane.  Covid was pushed to the margins.  It is not the story for today.


14.

The sky seems brushed and spotlessly blue.  The storms have scrubbed away the humidity and the morning air seems fresh, vivid with cool breeze, clean and, almost, cold.  There’s a whiff of autumn in the air.


A helicopter is circling overhead.  I can hear both the treadmill beat of its wings and the putter of an engine.  But the vast, blue sky is immaculate.  The helicopter overhead is invisible.  


15.

Inexplicably, Trump agreed to 18 hours of taped interviews with journalist Bob Woodward.  Woodward has now written a book called Rage.  (Two years ago, he wrote a book about the Trump administration entitled Fear.)  On tape, Trump tells Woodward that he has been advised that the corona-virus spreads through the air, that the disease produced by the virus is very much more deadly than the most “strenuous flu”  – in fact, five times as deadly.  It is a “very tricky” and dangerous disease Trump tells the journalist.  The interview was recorded in late January 2020, at a time when Trump was publicly minimizing the risk from the virus and repeatedly saying that it was no more worrisome than the flu.  In an interview in March, Trump says that it is his plan to “downplay” the virus to “avoid panic.”  


There are several things noteworthy and, perhaps, troubling about this.  Substantively, this news merely confirms something known long before Trump took office: the former Reality TV star is an inveterate liar.  Everyone knows that Bob Woodward is no friend to the presidents subjected to the tender mercies of his journalism.  A long time ago, Woodward, with his partner, Bernstein, tanked Nixon.  Since that time, Woodward has written books about many presidents and none of them have been even remotely flattering.  So the question arises: what lunacy induced Trump to deliver into the hands of the bitterest enemy that could be imagined, eighteen hours of raw, stupefyingly monstrous admissions?  Obviously, Trump advisors are fools or, more likely, were wholly ignored when they told the President to run in the opposite direction from Woodward.  Apparently, Trump thought that his personal charm and the rectitude of his political positions would bewitch Woodward into some kind of enchanted paralysis.  (A lot of narcissistic people think they can “spin” an interview with an adversary, and, even, win that person over to their way of thinking – but this has never happened in the history of the world: certainly, the advisors of Gilgamesh told their ruler what Trump’s aides undoubtedly pressed upon him –under no circumstances should you speak to that man.) 


More troubling, I suppose, is Woodward’s complicity in foisting a dangerous lie on the American people.  Most of the journalistic hand-wringing amounts to this claim: if the American people had known what Trump knew in late January 2020, they would have been better informed and thousands of lives may have been saved.  The TV journalists, at least, make the brazen claim (wholly without proof) that if Trump had told the American public that the disease was airborne, “very tricky”, and five times more deadly than flu, somehow the dire outcome of the pandemic in America would have been different. This premise is exceedingly questionable.  If Trump had gone public with his information on the virus in late January, of course, the same media that assails him so violently over concealing the dangers would have accused him of lying to create panic – since as Woodward’s earlier book, Fear, implies, this man rules on the basis of engendering fear in the electorate.  Furthermore, the American public has known for many months how the virus attacks and that it is deadly and I don’t see a whole lot of evidence that about half of the population has changed anything about the way that it calculates, and, even, embraces, risk.  (Over 250,000 bikers converged without masks on campgrounds and bars in Sturgis, South Dakota in mid-August – surely, they had access to everything known by Trump in January and it made no difference at all in their conduct.)  Therefore, the hysterical assertions that Trump’s lying to the public about the level of risk posed by the virus made some sort of difference are, at best, unsupported and, at worst, just more meretricious pandering to liberal hatred of the President.  


But, let’s assume for the purpose of argument, that Trump’s knowledge as to the real consequences of the spreading virus, if publicly disclosed, would have saved innumerable lives – this is the present media narrative.  Then, isn’t Bob Woodward profoundly complicit in the carnage?  After all, he knew that the president was lying and was aware of the actual state of knowledge about the virus in late January.  If this information could have saved lives, shouldn’t he have released his tapes, perhaps, in February and, thereby, exposed the President’s deceit?  But Woodward didn’t do anything like this.  He concealed the tapes himself as proprietary information and released them only as teasers to his new book, a tome very nicely calculated to be published on the very eve of the election.  If I have this thought, then, of course, many millions of people have the same idea – originality is much overestimated: most people think and believe more or less the same things at the same time.  In fact, on TV, one pundit mentioned this problem but said that the Woodward had “not fully believed” that Trump was correct about his assessment of the deadliness of the virus.  (In other words, Woodward thought that Trump, a famous bullshitter, was bullshitting him when he bragged about the virulence of the pathogen – Trump communicates almost exclusively in superlatives, everything is best or worst with no middle ground.)  But when Trump appeared before the media in March, minimizing the risk of the viral disease, didn’t Woodward have a moral obligation to disclose what he knew at that time?  If Trump has actual blood on his hands (which I doubt in this context), then, so does Woodward.


16.

The great statesman, Joe Biden, comes on TV to capitalize on the news accounts that Trump knew about the deadliness of the virus in January and did nothing except lie about it.  Biden’s eyes have shrunk to slits – it’s like he’s peering out at the world through the kind of diffraction-grating sunglasses that Eskimos used to carve from walrus tusks.  He always seems to be staring into a great, and blinding light that has narrowed his eyes to mere grooves in his face.


Biden stretches out his arms and speaks: “Think about what he did not do!”


This is a baffling declaration, something on the order of “Elect me because of what Trump isn’t.”  But it’s the best that old Uncle Joe can manage.


17.

Hundreds of fires ravage the West Coast.  In the morning, the sun is raw wound, a red smear above the horizon.  The sky is suffering.  A pale pall hangs over the land – this is smoke in the upper atmosphere.  Sunset is also red and diffuse, the sun weeping scarlet tears onto the horizon.  


Meanwhile, a hurricane lashes the Gulf Coast and the pandemic has now killed 196,000 Americans.


18.

The place was derelict, with large empty rooms that gave me the impression of being elevated, a second or third floor perhaps.  Although it was well-known that the place was haunted, I felt no fear and, indeed, was even giddy with excitement.  I entered a room filled with a diffuse orange-yellow light.  In the center of the room, set on the floor was an old TV.  It was the sort of nondescript television that everyone owned before flat-screen plasma TVs.  The television was like some kind of art installation or sculpture in the empty room.  I approached the TV and could hear that it was whispering faintly.  So I reached down and lifted the TV and tucked it under my arm.  The television must have shrunk and, then, become very light because I had no difficulty moving it.  Then, I ran.  I ran very fast with the Tv tucked under my arm like a football.  The TV said the word “suicide”.  I ignored the whisper and continued running.  “Suicide,” the TV said again more loudly  I kept running.  “Suicide!” the TV now shouted and I understood that it was a command directed to me.  I set the box down and it was a computer screen on which I could see images.  Someone had gathered pictures of people killing themselves on Facebook.  Guns were put in mouths or to temples and, then, flashed and the persons holding the guns suddenly vanished, dropping below the level of the camera.  A succession of self-murders followed, one after another, then, accompanied of autopsy picture of horribly disfigured corpses.  I wanted to look away but could not.  I awoke gasping a little for air.  The word “suicide” was on my lips, lingering there like a foul taste.


19.

On September 18, Supreme Court Justice Ruth Bader Ginsburg dies.  Now what?  God help us.  The South is drowned by another hurricane, the forests of the West are burning, the number of Covid victims will cross 200,000 this weekend and the police keep killing Black people. The country feels like it is about rip apart. 


God help us.  Now what?


20.

A few hours before I learned that the Supreme Court Justice had died, I went to vote.  The polling place was an airless suite of rooms in a corner of the upper level of City Hall.  Everyone was masked and there was one other person, with a friend, voting – an elderly woman with someone at her elbow in case she were to lose her balance.  I had not yet completed a request for an absentee ballot and so this was the first order of business.  I sat on a chair against the wall, holding the request form clipped to a board, and filled-out the information, all identifying data: Minnesota driver’s license and the last four digits of my social security number.  Then, I was handed a ballot and shown the way to another small room in which there were several voting booths, really just cubicles where you stand to bend over the ballot to vote.  The whole thing was accomplished in ten minutes.  It was odd to exercise the franchise wearing a surgical mask over my mouth and nose.  I’ve found that the mask creates fugitive moments of confusion and, when my breath fogs over my glasses, there is a corresponding sense of blurriness in my thoughts.


The day is cool with brisk winds, but the sun still is warm and the pall of smoke from the western fires seems to have been blown away so that the sky is clear.  Some of the trees are adorned with leaves already changed into gold and amber and scarlet stained glass.


21.

In one light, it is possible to see the upcoming struggle over the Supreme Court nominations as something beneficial.  The Court has been increasingly politicized since Gore v. Bush in 2000 and, as this tendency increases, the moral authority of the Justices has waned.  Once the Court is freighted with six conservative judges to three liberal, the institution will be marginalized – at least, for a while.  (Lifelong appointees are unpredictable and the institution nudges them toward the center unless they are die-hard ideologues like Antonin Scalia and Clarence Thomas – there are no wholly predictable votes on the High Court and, even, a profoundly conservative judge like Scalia was capable of issuing liberal-seeming rulings on cases involving First Amendment freedoms and criminal procedure.)  If the Court is marginalized, then, legislators will have to do their job – that is, pass laws and lead, as oppose to merely mirroring the most dysfunctional fantasies of their constituents.  My fear, however, is that legislators have so long forsaken the skill-sets necessary to pass laws and have abandoned the old arts of persuasion and compromise, that they will be unequal to the task – there is no one alive today that is the equivalent of the Old Deceiver, LBJ, for instance, with respect to his skills as a legislator.  For an interim period, therefore, the nation will be left without either effective legislators or a Supreme Court that is supported as an institution by the majority of people.  Legislators won’t be able to legislate and the Court will have no credibility as a politically corrupt instrument of presidential power.  But this, too, as they say, will pass.


The most pernicious legacy of the Trump presidency will be the continuation of politics as revenge.  Once, someone said that there was a strain of paranoia in American politics.  This is subordinate today to a tendency to conduct politics as a blood feud – that is, as endless, and uncontrollable, revenge and retribution.  If Trump succeeds in appointing another Supreme Court justice, the Democrats, when they achieve a majority (which is inevitable – this outcome is demographically mandated), will abolish the filibuster as to legislation, and, then, pass laws to increase the number of justices, thereby, essentially destroying the authority of the High Court.  This is the catastrophe of current politics – the party in power acts as if the party ousted from a majority will never again regain power.  But, of course, this is a delusional notion, short-sighted to the point of clinical insanity – particularly with respect to the Republicans who are in the minority now and will remain a minority party that is increasingly besieged by armies of brown and black and young voters.  Simply put, the Republicans are dying out and we are witnessing, perhaps, the final death spasms of a generation of voters who opposed civil rights once, opposed Gay rights once, viewed feminism with suspicion, and finds themselves submerged by the tides of change.  The problem is that an endless cycle of tit-for-tat retaliation is no way to operate a Republic and this is what we will witness for the next twenty-five years.  I think it will take a generation to erase, or, at least, reduce to insignificance the deep scars caused by today’s partisan politics.  


The world is mutable and the future can’t be known.  The only thing that is clear is that today’s victors are tomorrow’s losers – and the triumphant must always fear the wrath of those that they have defeated.  

22.

It used to be said that only a die-hard Cold Warrior like Richard Nixon could have gone to Red China.  Similarly, only women will be able to reverse Roe v. Wade.  And Trump is poised to appoint a conservative woman to the Supreme Court who will likely take this measure.  


The President has publicly vowed to appoint to woman to replace Ruth Bader Ginsburg.  This measure will have many advantages in the confirmation process.  First, the woman is not likely to have sexually harassed anyone or have attempted rape, allegations that were (unpersuasively but embarrassingly) presented against Brett Kavanaugh.  (The power of such accusations is not that they can be proven but that they humiliate.)  Indeed, if Trump plays his cards right, he will nominate a woman who can convincingly claim to have been the victim of sexual violence.  Second, there are still some vestigial instincts for chivalry among the male members of the Judiciary Committee and these men will likely wish to avoid the appearance of using their bare knuckles on a female candidate.  Lastly, a woman can count upon much support from other women (even if that support is sotto voce) and, so, criticism of the appointee will be muted.  


If Trump’s female candidate is properly vetted, she will probably be confirmed.  Even if Trump loses the election, something that seems likely, a moderately conservative female jurist will be difficult to defeat if a lame-duck session of the Senate proceeds toward confirmation.  This is because the spectacle of liberals joining together to crush a qualified female candidate will simply be too unappetizing for the public to abide. 


23.

Claims of hypocrisy resound against the Republicans who are now gleefully eating their words spoken when President Obama nominated Merrick Garland to the Supreme Court.  That nomination was made to fill the seat vacated by the conservative Antonin Scalia who died about nine months before the the 2016 election.  At that time, Republican senators such as Lindsay Graham and Mitch McConnell trumpeted that the appointment was too near the upcoming election (in November of 2016) and that democracy required that the seat be filled only after an election had established the will of the people.  This was the sole rationale advanced for delaying proceedings with respect to Garland, a jurist otherwise centrist and, certainly, well-qualified.  No other arguments were advanced as far as I can recall.  Of course, the Democrats cried foul and there was a polemical battle between right- and left-leaning editorial staffs at the major newspapers and news outlets.  Several of the Republican senators announced that their opponents could use their words against them were they to ever seek to appoint a justice within a year of a presidential election.  But, of course, the shoe is now on the other foot and these very same Republicans who argued that democracy would be defiled if a President appointed a justice on the eve of national election are now blithely maintaining a position wholly inconsistent with their early declarations on this precise point.  


The best specimen of this blatant partisan hypocrisy can be studied in a recent Wall Street Journal issued only two days after the death of Supreme Court Justice Ruth Bader Ginsburg.  (She hasn’t yet been displayed lying in state in the Supreme Court – her corpse is figuratively still warm.)   A fairly long editorial presents arguments contorted into pretzel logic in support of the notion that it is just and virtuous to rush to appoint a new Justice for a life-long term on the High Court only about forty days from the National Election.  A opinion piece on the facing page also endorses this position.


These writings are a little difficult to follow because they aren’t exactly models of rational argumentation.  As someone has said on Cable News, the situation is now Hobbesian – that is, a savage exercise of power unmitigated by any principle other than pure political force.  Here, as far as I can ascertain, are the arguments, now loyally mouthed by Mitt Romney, for instance, in asserting that he will support Donald Trump by rushing to vote on a conservative appointee to the Supreme Court in derogation of the democratic arguments (elections have consequences – let the people decide) that were so steadfastly endorsed by the Republican Senators in quashing the Garland nomination in 2016.  In this context, it must be noted that Mitt Romney, not the sharpest knife in the drawer, waited for a couple days for someone to come up with an argument, albeit one that is farcically implausible to justify his position.  Needless to say, he would not have been able to figure out a justificatory rationale without the help of the Wall Street Journal.  It is eerily conspicuous that the arguments now justifying an accelerated rush to appoint a Trump Supreme Court nominee have never been made in this form before.  That is, when the Republicans were denying Garland his hearing none of these sorts of arguments were ever advanced.  This shows that these rationales are purely opportunistic.


This is the concept: in 2016, the Democrat President Obama nominated a Justice to the Supreme Court in the last year before the election to replace the two-term executive.  At that time, the Senate was controlled (as it is now) by a Republican majority.  It is this fact – the existence of a Republican majority in the Senate that rendered the nomination of Merrick Garland futile and justified its suppression.  But this argument is obviously invalid.  First, the argument is based on the idea that a nomination of a justice by a Democratic president in the face of a Republican-controlled Senate is impermissible because that nomination will be futile.  But this assertion deserves careful consideration.  We don’t prohibit a proceeding or a vote because it is expected to be futile.   After all, the Senate is a deliberative body and, therefore, one must hold out hope, albeit slim, that someone in one of the warring camps will persuade someone on the opposing side to join in bipartisan initiatives.  This is why there are hearings in the first place – if no one could ever be persuaded on non-partisan grounds, then, why waste time with a public hearing.  The aspirational concept is that legislators of good will may be able to put aside partisan differences to reach an accommodation – that is, to undertake some good old fashioned horse-trading of the kind that might result in the nominee being approved.  If we were to forestall all hearings and votes merely because an outcome can be predicted by the Cable News networks, the entire work of deliberative bodies would be thwarted.  We need to encourage bipartisan cooperation not enshrine partisan differences as an abiding, inviolate principle.  And this is precisely the meaning of denying a nomination merely because it is likely to be futile in the context of the partisan control of the Senate.  This idea elevates to a doctrine the idea that no one can ever be persuaded of the merit of an opponent’s position and that, therefore, it is futile to allow proceedings on a nominee when it is unlikely that the nominee may be confirmed.  This makes no sense at all and is completely contrary to the norms of the Senate.


As is always the case, the Republican position is short-sighted.  In effect, the Republicans are announcing the principle that no hearing can ever be conducted on a judicial nominee unless the Senate is controlled by the party advancing the nomination.  This is blind madness.  There will come a time when the Senate will be controlled by Democrats – this may be sooner as opposed to later.  The Republican position is tantamount to the notion that no Republican nominee to the High Court can ever be considered if the Senate is democratically controlled.  One would suspect that senators would hesitate to embark down this dark and dangerous path – but most senators are myopic fools and no one seems capable of seeing beyond the tips of their noses.  (On a purely forensic note, I should observe that the argument in the opinion piece had to invoke proceedings in 1980 relating to a lower Court appointment to support its obviously defective reasoning – in other words, a forty-year old, and questionable, precedent had to be invoked to distinguish between the Garland nomination in an election year and the situation today.)


The Wall Street Journal is more naked in its approach to the problem of hypocrisy vexing the Republican’s current position.  That editorial is wholly bloody-minded, simply a recitation of past misdeeds by the Democrats that somehow justify their current maltreatment at the hands of the Republican-controlled Senate.  Since the Democrats were never as pure as driven snow on the subject of judicial appointments (for instance abolishing the Senate filibuster which is a mechanism for protecting minority rights), therefore, the Republicans have the right to do whatever they want at this current juncture.  But, of course, this attitude will have dire consequences when the Democrats accede to a majority in the Senate and, then, inflict their revenge on their Republican adversaries.  Any concept of reason and principle has now fled the halls of power in Congress.  The rationale for legislation and appointment of a High Court Judge is nothing more than naked revenge.  We have seen this already in action: Harry Reid knocked out the filibuster for Democratic ends; Mitch McConnell now uses the very procedural mechanisms made possible by Reid’s imprudent act to advance the nomination of the callow and dimwitted Brett Kavanaugh and, now, Trump’s nominee who will likely be seated before an election less than six weeks away.   


21.

History will record that the “Black Lives Matter” movement drifted into irrelevence when Grand Jury results were declared in Louisville, Kentucky as to accusations of police misconduct.  These findings arose in the context of the killing of Breonna Taylor, an event that should be called “tragic” if anyone understood, or accepted, the fundamental meaning of that characterization.  


On its face, the slaughter of Breonna Taylor seems tailor-made for outrage.  A promising young Black woman, Taylor worked as an EMT.  Police served a warrant in a context that is widely disputed.  There were shots fired and Taylor was hit six times.  Her boyfriend who was standing next to her was also shot but not killed.  Taylor was not involved in the commission of any crimes and not a suspect with respect to any wrongdoing.  She was gunned-down in her apartment in an early morning shoot-out, killed as a bystander to violence she did not instigate or cause in any way.


For reasons that will be later apparent, the Louisville police didn’t regard the shooting as criminal.  In fact, nothing was done.  Breonna Taylor’s death was merely “collateral damage” to the implementation of a law enforcement function, that is, service of warrants.  Only when George Floyd was murdered on-camera did questions arise about what had happened to Ms. Taylor.  Further investigation was warranted and, as protests ramped-up about the Floyd killing, demonstrators insisted that the officers involved in killing Taylor be brought to justice.  After some suspicious seeming delays, a Grand Jury was impaneled.  Evidence presented to the Grand Jury resulted in the indictment of only one of the three White officers involved in the shooting.  The sole felony charge arising from the incident was the accusation that one of the officers had acted with criminal negligence, a charge of reckless endangerment arising from spraying bullets all over the landscape, including three shots that penetrated an adjoining apartment (said by some to be occupied by White people).  Thus, no charges were issued with respect to Taylor’s death and she is not even named in the sole indictment declared by the Grand Jury.  The three Caucasian cops are shown in pictures to be typical “good ole boys”, a group of goobers with military-style hair cuts and dumb doofus grins, typical White soldier males.  Accordingly, the optics of the situation are not good when it comes to exculpating these three officers.


And, yet, the Grand Jury’s findings are wholly reasonable.  Here is why: when the cops approached the apartment, they knocked on the door.  All three police claimed that they gave notice of their intent to “breach” (this means ‘knock down’) the door.  This testimony was corroborated by an “ear” witness to the event.  Of course, the devil is in the details and one would like to know how much time elapsed between pounding on the door and the “breach” of the apartment; similarly, one would want to know more about the corroborating witness and how closely that testimony lines up with the cops’ account of how they announced themselves.  But, at this stage, it is clear that door wasn’t simply smashed down without any advance warning and that the police did attempt to rouse the inhabitants of the apartment so that they would open the door for them.  


As soon as the door was knocked down, the police looked into the dark rooms and saw two figures standing inside.  One of those figures fired a weapon and a bullet hit one of the cops in the upper leg.  The police, finding themselves under fire, discharged their weapons in a fusillade that riddled Breonna Taylor, although, apparently, only one of the bullets pierced her fatally.  The figure who had fired the shot was Breonna Taylor’s boyfriend who was sleeping with her in the house.  This young man was armed and thought that the intruders were associated with Taylor’s ex-boyfriend, a man who had apparently made threats or behaved in a sinister way previously with respect to Ms. Taylor.  


The simple fact is that the police were lawfully serving a summons, although one can, and must, question the way that this task was implemented.  The first shot was fired by Taylor’s boyfriend.  Once that shot was fired, and, in fact, an officer hit by the bullet, the die was cast – the police had legal authority to return fire in self-defense with the deadly effect.  There is no jury in the United States that would convict the police of any crime – they were acting in self-defense, not responding to a “furtive” gesture or a “reasonable belief” that an attack was imminent, but, in fact, returning fire at a gunman who had shot first, and, already, wounded one of them.  The indictment of the cop for reckless endangerment is a “fig leaf” – he will never be convicted of anything.  In essence, the charge against that police officer is that he was a lousy shot, that is, that his aim was actionably imprecise – this sort of claim sounds in negligence, but will not result in a criminal conviction.  


Remarkably, the media has obscured these facts and continues to portray Breonna Taylor’s shooting as a murder, pure and simple – this plays into the overarching media narrative in the mainstream outlets that cops in general are thuggish brutes who can’t be trusted not to kill any and all Black folks on sight.  The problem is that people can’t grasp the concept of “tragedy” – Breonna Taylor, who seems blameless in the affray, was killed because she was in the wrong place at the wrong time.  Police were blasting away in legitimate self-defense at two people, one of whom had fired a bullet with sufficient accuracy to wound a cop.  She didn’t do anything wrong but died anyway.  This happens all the time – people die from cancer or ALS who never deserved any misfortune.  Car crashes kill people in circumstances in which no one was at fault.  The New Testament, Jesus is asked about a number of pious Jews who died when a wall inexplicably collapsed on them – he doesn’t have any answer for why God allowed this to happen.  The general experience of humanity, at least, until recently is that people perish for bad reasons or no reasons at all – as King Lear says: “we are like flies to the wanton gods, they kill us for sport.”  


The notion of meaningless suffering is anathema to the Press.  If there is a harm, someone must be to blame and, therefore, fault must be found in some person or institution – this is the habit of applying the law of negligence and the sensibility of a litigator to all tragedies.  And, indeed, construed in the light of negligence theory, one can almost always find someone or something at fault.  But, it must be recalled, that the criminal law doesn’t operate on the basis of probabilities.  The criminal law requires proof beyond in a reasonable doubt as to the guilt of an identified person – not just a general sense that a wrong has been committed and that there is something “systemically” at fault.  I repeat that no jury could convict anyone of any crimes relating the death of Breonna Taylor and the charge that one of the cops committed a felony because his aim was poor is ludicrously weak.


This analysis is evident from the pundits brought to bear on the events that led to Ms. Taylor’s death.  On MSNBC, a famously liberal cable news service, a Black NAACP official was asked about the killing.  She responded at length with platitudes about police killing Black people.  The host, then, asked this question: “I know you are an experienced federal prosecutor, tell me how you would present this case to the jury to get a conviction.”  The guest responded that something must be done to remedy systemic police violence and that the entire criminal justice system is corrupt and must be reformed.  In other words, she didn’t answer the question because there is no rational answer when applied to the facts of this case.  There is no way to successfully prosecute cops who returned fire that had wounded one of their group.  On CNN, also a liberal news agency, a Black police chief who formerly managed the force in Houston was asked a similar question – basically: did he agree with the Grand Jury findings?  The commentator said that he didn’t have enough information but that “it must be remembered that the police were fired upon and one of them was even shot before they returned fire.”  Dismayed, the host turned to another guest who reliably commented on “systemic racism.”  Even a generally neutral and responsible news source such as the Manchester Guardian reports the findings of the Grand Jury in a way contrived to engender outrage.  The Guardian leads with the decision of the Grand Jury said to be “disappointing” and “enraging” by community leaders.  A half-dozen quotes from activists decry the outcome that is said to arise “from the shooting by three police officers of an innocent woman, Breonna Taylor.”  The inconvenient detail that the shooting was justified legally as self-defense isn’t stated until about ten paragraphs into the article at a point at which most news consumers, confident that they have the gist of the report, have stopped reading.   More sophisticated commentators, ignore the self-defense justification and just say that the (petite or trial) jury should have been allowed to decide the issue.  But this is absurd and makes no sense.  Would we generally want prosecutors to waste resources in trying cases that they can’t win simply to make political points, particularly when the inevitable jury-acquittal is certain to result of further protests, rioting and mayhem?  I would think that liberals would not want prosecutors to try cases without merit simply to make political points – after all, there are all sorts of political points that a prosecutor might want to make, many of them pernicious.  If one wants to cast blame on institutions, then, the notion of serving warrants in the middle of the night to intimidate and surprise alleged wrongdoers should be closely examined.  Do we really want cops barging into people’s houses in the middle of the night with guns drawn?  But, of course, when the conservative and vicious Roger Stone was the subject of a warrant, the media was delighted the feds descended upon his house in a pre-dawn raid with drawn guns and smashing down doors.  I guess it depends on the target of the warrant.  The other obvious cause for the shooting is the grotesque aspect of American culture that encourages everyone to be fully armed and ready to start shooting in order to vindicate their supposed rights.  If Ms. Taylor’s boyfriend hadn’t been packing heat, apparently in her boudoir, presumably no one would have been shot that night  – although who knows?  Cops have a hair-trigger and, perhaps, the sight of two shadowy figure standing upright would have been enough to justify a fusillade even before a shot was fired. But, of course, no one wants to drop down this particular rabbit-hole when you have three White villains, right out of central casting, on display.


22.

A block from my office, on a quiet residential side-street, a white plastic bag is tethered somehow in mid-air.  I can’t quite figure out how the bag is supported, but it hangs over the street, bobbing in the breeze like a pale balloon.  The air has inflated the bag and it seems to represent something...but what?  Does the bag signal something about the activities of those who live on this street or in the adjacent house?  My eyes aren’t sufficiently sharp to detect how the bag is tethered – some filament must hold it fixed to an overhanging bough or power line.  Perhaps, this is a mark of deliverance – pestilence will pass over this place.  


The bag hovers in the air for two days and, then, is gone.


23.

After the debacle of the debate between Trump and Biden, the President tests positive for the virus and, then, within 18 hours is hospitalized.  No 25th Amendment transfer of power is implemented and tweets from the President in Walter Reed Military Hospital are optimistic, even, cheery.  But the news also reveals that the President has been administered an experimental “cocktail” of antibiotics intravenously.  This medication has been given contrary to FDA regulations under a so-called “compassionate” exception.  Later, it is diclosed that the President has also been administered Remdisivir, also on an experimental basis – and, so, it seems that his illness is more severe than is being admitted.


Later, a number of high-ranking Republican officials, including two Senators (as I now write) have tested positive for the virus.  The infections seem to trace back to a Rose Garden Event on Saturday, September 26, 2020 – at that gathering, largely unmasked as photographs show, the President announced Amy Barrett Coney as his nominee for the Supreme Court seat made vacant by Ruth Bader Ginsberg’s death.  Pictures of the event establish a cluster of cases, all of them marked with superimposed red circles, most in front of the dais from which Trump was speaking, flanked by the Judge wearing one of the frumpiest dresses ever to appear in the public eye.  


The implications of the President’s sickness are vast, but shadowy at this moment.  One day all will be written out in the clarity of a historical account and the people of the future will understand how this crisis developed and its outcome.  But all that I can report in the midst of these events is a sense of ominous foreboding – no one is in control and things are careening toward chaos.  It’s the sickening feeling of a car spinning on icy pavement: the tires can’t grip and the landscape whirls around and there’s no way to brake, indeed, attempting to apply the brakes will make things even worse.  There is literally nothing that you can do.  


At the debate, Trump and Biden traded insults that were without wit, savagely glum, in fact.  For the first fifteen minutes, partisans, at least, were excited, even gleeful – our side (whichever side that was) was energized, feisty, fighting back.  But the exchange of body-blows never ceased and Trump with the louder voice (he’s three years younger than the frail-looking Biden) simply out-shouted his adversary.  Biden wasn’t allowed to speak, probably a good thing, because it seemed that the old man was having difficulty putting together coherent sentences.  (At one point, Biden enthusiastically touted his “new Green deal,” extolling its excellence, before recalling that he opposed the “New Green Deal,” a creature of the flamboyantly left-wing Alexandria Ocasio Cortez.  After praising the “New Green Deal” for 45 seconds, Biden suddenly grasped that he was supporting something that he had publicly denounced and, then, shifted to praise his own “deal” on the environment, a confusing tirade that the Press subserviently ignored.  Biden likes to say “Here’s the deal” and, one supposes, that the word “deal” in AOC’s “New Green Deal” seduced him into error.)  After 15 minutes of name-calling, even the most partisan viewers sickened of the spectacle: It was like a heavy-weight boxing match that begins with a cunning and artistic exchange of punches but, then, deteriorates into raw carnage – except that in this debate there wasn’t nothing cunning nor artistic – it was all just raw carnage and, ultimately, profoundly disheartening, a disgusting disgrace.  


After the debate, it was widely thought that another spectacle of this sort would tank Trump’s campaign, already faltering badly, and, in fact, some were calling for the second and third debates to be canceled – or, at least, to proceed under radically different rules although no one could exactly agree as what those rules would be.  But, then, there intervened the so-called October surprise – in this case, the surprise of all surprises, although history will placidly view this as foretold and predetermined: Trump fell sick and was hospitalized and, then, all bets were off.     


At this moment, everything hangs quite literally in the balance.


23.

This morning, news broadcasters obsequiously announce that they hope that President Trump and the First Lady (also sick with Covid) will swiftly recover.  This is yet another example of “fake news”.  In fact, the leftist media are thrilled by Trump’s illness, almost giddy with delight – their voices tell a story different from the glitter in their eyes and many of the pundits, who express sorrow and concern, are not even able to summon a frown of dismay: they mournfully announce Trump’s illness through grins of delight.  The temper in the country is that half of the population hopes that Trump will die, and not just die, but suffer before his passing in his lonesome hospital room.  Don’t let historians tell you to the contrary.  I know.  I was there.  


24.

My daughter, Angelica, is tested for Covid.  She works in the school system and the fear of illness (or more accurately the fear of infecting others) has broken her spirit.  Every night, she sobs in her room afraid that she has become a carrier.  


Every sniffle, every pang, seems a harbinger of doom.


At my law firm, an associate announced that last night her heart was fluttering.  It sounds to me like some kind of panic attack.  She felt in her chest, she told me, that “fascists were marching in boots down the Champs Elysee”.  This woman is a staunch Republican.  She said that this morning she is going to the clinic to have a Covid test.  This is allergy season in Minnesota with the sickness that used to be called “Hay Fever” abroad and active.  The wind is cold and blows with tiny fragments of pollen that embed themselves in mucous membranes and inflame them.  Allergy, common cold, flu or Covid-19?  Who knows?


25.

Masked, you walk past people that you have known all your life, but don’t acknowledge them.  Identity is hard to establish – that’s part of going about masked. The mask not only covers half the face, but wearing the thing fogs your glasses, particularly as the weather is becoming colder, and not only can’t you see clearly, there is also a sense in which it seems that you can’t be seen either.  The whole world is veiled.


I am parking at the grocery store.  When I get out of the car, a woman wearing a kerchief over half her face approaches me and begins to talk excitedly.  I can’t figure out who she might be.  But, it seems, that she believes that she knows me.  A couple of spaces away from where I have parked, there is a big old hearse parked among the cars.


“That’s a hearse, isn’t it?” she asks me.


“Yes, it is,” I say.


“I don’t like to see that,” she says.


And, then, the unknown woman gets in her car and drive away.

  

26.

The TV whispered suicide to me.  I am sure that there are many to whom the television is whispering murder.  We are teetering on the very brink.


October 3, 2020