Posts Tagged ‘California’
November 3, 2014 | by Dan Piepenbring
November 3, 1883, marked the beginning of the end for Charles Earl Bowles, aka C. E. Bolton, aka Black Bart the Poet, aka the very picture of delinquent suavity. Bowles was a legendary nineteenth-century stagecoach robber known for the poetry he left at the scenes of his heists. Over the course of nearly a decade, he pulled off some two-dozen robberies hither and yon, concentrating on Wells Fargo stages throughout Oregon and Northern California. He made off with thousands of dollars a year plus the many intangibles that come with being a criminal mastermind, and he never once fired his gun or rode a horse.
Many fragments of his poetry survive, but apparently only two verses can claim Bowles as their author with full certainty. (Understandably, the guy had a lot of copycats.) Both of these merit close exegesis. The first was found at the scene of an August 1877 stagecoach holdup:
I’ve labored long and hard for bread,
For honor, and for riches,
But on my corns too long you’ve tread,
You fine-haired sons of bitches.
And the second verse, found at the site of Bowles’s July 25, 1878, holdup:
Here I lay me down to sleep
To wait the coming morrow,
Perhaps success, perhaps defeat,
And everlasting sorrow.
Let come what will, I’ll try it on,
My condition can’t be worse;
And if there’s money in that box
‘Tis munny in my purse.
Bowles had a pretty good reputation, as far as highwaymen go. People referred to him as a gentleman bandit, a man of sophistication. A police report described him: “A person of great endurance. Exhibited genuine wit under most trying circumstances, and was extremely proper and polite in behavior. Eschews profanity.” Read More »
October 17, 2014 | by Forrest Gander
The many deaths of Ambrose Bierce.
Ambrose Bierce’s old house in St. Helena, California, surrounded by the vineyards of Napa Valley, is in good repair. Eight stout sequoia trunks flare outward from a fused base in the front yard. An hour and a half drive to the south, in San Francisco, is a short knife-thrust of an alley in North Beach named Ambrose Bierce. It runs behind the old San Francisco Examiner building, where Bierce worked as a columnist for the young William Randolph Hearst.
This year marks the centennial of the presumed death of Bierce, Civil War soldier, journalist, and author of The Devil’s Dictionary, a wickedly witty book of social commentary disguised as definitions. He’s still best known for his fiction: his fastidiously plotted horror tales and the dark, vivid stories—including the often anthologized “An Occurrence at Owl Creek Bridge”—that drew from his early war experiences at Chickamauga, Shiloh, and Kennesaw Mountain, where he was wounded. In 1913, at the age of seventy-one, the famous writer saddled up a horse and rode into Mexico, not speaking any Spanish, in order to cover the Mexican Revolutionary War, perhaps to participate in it, perhaps to interview Pancho Villa. As newspaper accounts of his time reported, he disappeared without a trace.
More accurately, there were too many traces to follow and World War I soon broke out, so a thorough search for Bierce was postponed. In his disappearing act—and some thought it was an act meant to cloak his suicide or his removal to a sanitorium—Bierce becomes a bit like one of the ghostly characters in Mexico’s most celebrated novel, Pedro Paramo, which is narrated by a man who doesn’t realize he’s dead. Or like the protagonist in Bierce’s own story “An Inhabitant of Carcosa,” who stumbles across his own tombstone. According to witnesses, Bierce died over and over again, all over Mexico. There is even a cenotaph for him in the sleepy mining town of Sierra Mojada, in the Chihuahua Desert. Curiously, although his body doesn’t lie under it, it is the most distinguished marker for any of Bierce’s immediate family. Back in St. Helena, his two sons and his wife are buried in unmarked graves. Read More »
September 9, 2014 | by David Michael
In San Francisco earlier this spring, I’d hoped to meet the essayist Richard Rodriguez, the author of The Hunger of Memory: The Education of Richard Rodriguez, Days of Obligation: An Argument with My Mexican Father, Brown: The Last Discovery of America, and, most recently, Darling: A Spiritual Autobiography, which has just been published in paperback. Though he’s largely associated with his early stances against affirmative action and bilingual education, not to mention his regular appearances on the PBS NewsHour, Rodriguez, who turned seventy in July, has had a wide-ranging career, and I wanted to discuss the shift of his work from cultural identity to religion. But our schedules were tricky to coordinate, and then I lost my wallet. “Pray to St. Anthony!” Rodriguez immediately wrote. (The wallet was recovered by one of the famous bellmen at Sir Francis Drake Hotel. “St. Anthony dressed as a beefeater,” as Rodriguez put it.) Instead, we corresponded for several weeks.
I was excited and surprised by Darling: A Spiritual Autobiography. I had seen you referred to as a Mexican-American writer, a Californian writer, and a gay writer, but never, until recently, as a religious writer. Have you always considered yourself a religious writer?
Of course, I haven’t, until lately, considered myself a “writer”—in the grand sense. For most of my writing life, I have stood truly, if uneasily, on American bookstore shelves as a sociological sample—shelved “Latino” between a gangbanger’s book of poetry and the biography of a Colombian drug lord. Only in recent years, as it has become clear to me that so few people I know read books, have I been struck by the fact that I am a writer.
My sense of being religious is older. From boyhood, particularly my lower-middle-class childhood in Sacramento, I was transported by religion into the realm of mystery. Consider this: The Irish nun excused me from arithmetic class so that I could serve as an altar boy at a funeral mass. Along with the priest and the other altar boy, I would welcome Death at the doors of the church. We escorted Death up the main aisle. I later went with the cortege to the cemetery. There was a fresh pile of soil piled high at the edge of the grave site, discreetly, if unsuccessfully, covered by an AstroTurf rug that was as unconvincing a denial of the hardness of time as a cheap toupee. I wondered at the mourners’ faces—the melting grief, the hard stoicism. Thirty minutes from the grave, I was back within the soft green walls of Sacred Heart Parish School. It was almost lunchtime. I resumed my impersonation of an American kid. Read More »
August 6, 2014 | by Dan Piepenbring
Jess Collins, better known as just Jess, was a painter and collagist born today in 1923. Jess spent most of his life in the Bay Area, where he lived with his longtime partner, the poet Robert Duncan. (The latter died in 1988; the former in 2004.) In our Fall 2012 issue, The Paris Review featured some of Jess’s work in collage, or “paste-ups”; as our own Nicole Rudick explains,
Jess and Duncan shared a lifelong interest in salvaging esoteric bits of culture past—in Jess’s case, Goodwill cast-offs, Dick Tracy and Krazy Kat comics, advertisements for Tabu, and Life magazine, but also tarot cards, Renaissance chapbooks, Greek mythology, Victorian engravings, and Arthurian legend. As he worked, he would choose from among thousands of carefully cut-out images, painstakingly organized by subject. His recollection of an abandoned prospector’s shack, which he discovered as child, aptly describes his own studio: “a little palace assembled from ... almost any type of found object you can imagine.”
If you want to explore more of Jess’s work, earlier this year the Times ran an excellent piece on him, Duncan, and their coterie:
Where Duncan’s art explodes, Jess’s only threatens to, which is much more interesting … Jess is best known for his collages, which he called paste-ups: staggeringly intricate symbolic narratives pieced together from bits of scientific treatises, muscle magazines, art history books, cartoons and popular periodicals like Life and Time. This work is not lost-in-the-clouds stuff. A 1968 collage in response to the war in Vietnam called “The Napoleonic Geometry of Art—Given: The Pentagon in the Square: Demonstrate: The Hyperbolic Swastika,” is about as pointedly angry as art can be.
And Hyperallergic published a great essay in February, wherein Christopher Lyon identifies Duncan and Jess’s
sustained faith in make-believe—that one can simultaneously be oneself and be many selves, past and future; that one can embrace the everyday and simultaneously experience in it an intensified poetic reality. Embedded in art or poetry, make-believe expresses a faith that someone in an unknowable future will engage with one’s work and re-experience that intensification of the moment—this is existentialism recast as myth.
June 17, 2014 | by Sadie Stein
When I was twelve and visiting my grandparents in California, we made weekly stops at the Naval Postgraduate School Thrift Shop, where the proprietress suggested that I enter a competition—she wanted me to submit my own concept for the theme of the next summer’s Monterey County Fair.
The fair was a highlight of our annual summer visits: the rides, the crop shows, the 4-H cake booth—all of it seemed magical to those of us from fair-deprived regions of the country. Raised on a steady diet of 1950s kids books, I fiercely envied the challenging but rewarding existences of those 4-H kids. I knew I could never raise my own livestock (let alone have the character to auction it), or work the cake booth, or display my crafts in the dedicated exhibition buildings. My talents, such as they were, lay in other directions. But each year, the posters and exhibits were organized around a central theme, and someone had to come up with that.
I dashed off page after page of increasingly hackish ideas. In the end, I submitted about twelve, in the spirit of playing the odds. And, come February, back in New York, I received a fat envelope from the Monterey County Chamber of Commerce: my concept of “Ribbons, Lambs, and Raspberry Jam” would be the theme of the summer’s fair. (Except that in deference to the region’s booming strawberry industry, the flavor of the jam would be altered accordingly.) It was the most exciting moment of my life. It was considerably more exciting than receiving similar envelopes from colleges six years later. For one thing, there were way more perks involved: in exchange for this top-notch ad work, I received a check for twenty-five dollars, a free family-pass to the fair, and a gift certificate to an establishment called Grandma’s Kitchen. Read More »
May 29, 2014 | by Benjamin Breen
John Dee and the occult in California.
Working summers at a Northern California health food co-op brings you into a constellation of eccentrics. The one that stands out in my memory, at a remove of more than a decade, is the old man who dressed as a wizard. His was not some flimsy Halloween affectation—it was a lifestyle, with accessories to match: thick robes of purple velvet stitched with golden stars, a silvery beard, and a hefty wand topped with a crescent moon. In our sole interaction that summer, he entered the co-op around closing and cornered me as I struggled to replace a roll of receipt paper. Peering out from under his pointed hat, he hit me with an intense stare and asked, “You ever done DMT, kid?”
Dimethyltryptamine, you might recall, is a highly potent, short-acting psychedelic alkaloid. It’s the stuff in the bitter Amazonian brew known as ayahuasca, and it’s the reason people lick the backs of Mexican toads to get high. The question surprised me at the time, but it shouldn’t have. Wizards have been asking questions like this for about four hundred years now.
Merlin has long occupied point position in pop culture as our archetypal sorcerer. But John Dee of England, born in 1527, the astrologer to Queen Elizabeth and advisor to Sir Walter Raleigh, was the true founder of the wizardly iconography and mythos. A skilled mathematician, geographer, and inventor, Dee also delved into grimoires, kabbalah, alchemy, and Biblical prophecy. He believed he’d been chosen by God to receive a new divine revelation—angels were sending him a new set of Biblical texts from heaven. And he had a sidekick: Dee believed the ultimate conduit was not himself but his servant, a mysterious ex-con named Edward Kelley, who spoke with the angels through a glass orb that the two called a “shew-stone,” or crystal ball. Read More »