Posts Tagged ‘literature’
November 3, 2015 | by Thomas W. Laqueur
In the third of three excerpts from The Work of the Dead: A Cultural History of Mortal Remains, Thomas Laqueur looks at the life and afterlife of the churchyard in literature.
In 1806, England’s greatest landscape painter, John Constable, began a series of drawings and oil sketches of the church and churchyard of East Bergholt in the Stour Valley of Sussex, the village in which he had been born. In one of these, a man and two women gather around a tomb and look intently at an inscription that we cannot quite read. Those who saw the final painting would have known the allusion. An engraving published as the frontispiece to a collection of epitaphs the same year makes it explicit: the girl with her back to us blocks most of the text, but we can make out “Here rest / A Youth.” Anyone in the early nineteenth century would have been able to fill in the missing words:
Here rests his head upon the lap of Earth,
A Youth, to fortune and to fame unknown
from Gray’s “Elegy Written in a Country Churchyard” (1751). They would not have needed the words; any picture of a churchyard evoked Gray. The “Elegy” was an immediate success when it was published and remained resonant for at least two centuries. “Poem of Poems,” Edmund Gosse, the late nineteenth-century man of letters called it in his English Men of Letters book about Gray. Line for line, it has given more words to the English language, according to the attributions in the Oxford English Dictionary, than any other source; it was probably recited by more schoolchildren in the nineteenth century than any other; it was continually translated—thirty-three times into Italian alone by 1850. It was endlessly reprinted and anthologized in English. Read More »
October 31, 2015 | by Thomas W. Laqueur
In the first of three excerpts from The Work of the Dead: A Cultural History of Mortal Remains, Thomas Laqueur explores the necrobotany of the yew tree, “the tree of the dead”—found in churchyards across the United Kingdom, France, and Spain.
A churchyard was adjacent to a church; both held the bones of the dead. The three—the building, the ground, the dead—were conjoined by a common history that made them part of what by the eighteenth century was a given; if ever there were an organic landscape, it was the churchyard.
The long-lived European yew tree—Taxus baccata, the tree of the dead, the tree of poisonous seeds—bears witness to the antiquity of the churchyard and shades its “rugged elms,” and the mounds and furrows of its graves: The yew of legend is old and lays claim to immemorial presence. We are speaking here of two or three dozen exemplary giants, some with a circumference of ten meters, that have stood for between 1,300 and 3,000 years but also of many more modest and historically documented trees that have lived, and been memorialized, for centuries. At least 250 yews today are as old or older than the churchyards in which they stand. Some were there when the first Saxon and indeed the first British Christian wattle churches were built; a seventh-century charter from Peronne in Picardy speaks of preserving the yew on the site of a new church. Read More »
October 9, 2015 | by Dan Piepenbring
New York! Tomorrow—Saturday, October 10— at three P.M., our editor Lorin Stein will moderate a discussion with our Southern editor John Jeremiah Sullivan, Elif Batuman, and Jessica Moss. The matter at hand: How do writers interact with the mirror of the page? They’ll talk about the uses and perils of the first person in modern and classic literature.
Their discussion is part of this year’s Onassis Festival, a four-day series of arts and ideas to inaugurate the renovated Onassis Center; the theme is Narcissus Now: The Myth Reimagined. The event takes place in the gallery at Olympic Tower, 645 Fifth Avenue, at Fifty-first Street. Tickets are available here. We hope to see you there!
May 18, 2015 | by Dan Piepenbring
A letter from D. H. Lawrence to Bertrand Russell, February 1916. When the two men had met the previous year, they became fast friends, and had even planned to give a lecture series together—but their friendship quickly soured. “Gradually I discovered that he had no real wish to make the world better, but only to indulge in eloquent soliloquy about how bad it was,” Russell later wrote of Lawrence. “If anybody overheard the soliloquies so much the better, but they were designed at most to produce a little faithful band of disciples who could sit in the deserts of New Mexico and feel holy. All this was conveyed to me in the language of a fascist dictator.”
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April 28, 2015 | by Dan Piepenbring
You may have noticed a Knausgaard theme on the Daily today, between our interview with his translator Don Bartlett and Ian MacDougall’s probing analysis of the author’s scatological side. We’re celebrating the release of My Struggle’s fourth volume—but we’re also celebrating the latest Norwegian-American Literary Festival, a series of readings, conversations, and musical performances coming to New York for three nights next month.
The festival begins on Wednesday, May 20, at the Westway in the Meatpacking District, where Karl Ove Knausgaard’s reunited college band, Lemen, will take the stage. James Wood’s band, the Fun Stuff, will perform, too, and Lydia Davis will begin the night in conversation with Dag Solstad about writing family history. Solstad is one of Norway’s preeminent writers, the author of thirty-three books translated into thirty languages. Davis learned Norwegian by reading his latest novel, a four-hundred-page epic whose title translates, roughly, as The Insoluble Epic Element in Telemark in the Period 1591–1896. Read More »
March 9, 2015 | by Andrei Codrescu
Max Blecher’s Adventures in Immediate Irreality, newly reissued, is not a memoir, a novel, or a poem, though it has been called all those names, and compared rightly with the works of Proust and Kafka. Blecher belongs in that company for the density and lyrical force of his writing, but he is also a recording diagnostician of a type the twentieth century had not yet fully birthed, but the twenty-first is honoring in the highest degree.
This is a book that soothes without sentimentality. Blecher chronicled his dying from both the interior of his body and the outside of nonexistence. He made that veil permeable: his words are vehicles traveling through the opaque membrane that surrounds the seemingly solid world. These are the “adventures” of the inside and the outside exchanging places, while being somehow exactly the same in the light of Blecher’s extraordinary sensibility. Nobody knows how to die. Max Blecher, because he was young and a genius, suggests a way that investigates, rediscovers life, and radiates beauty from suffering.
“Ordinary words lose their validity at certain depths of the soul.” Read More »