Posts Tagged ‘marriage’
April 21, 2015 | by Dan Piepenbring
From Charlotte Brontë’s letter to her friend Ellen Nussey, April 2, 1845. Brontë and Nussey exchanged hundreds of letters; this one, written about two weeks before Brontë turned twenty-nine and two years before the publication of Jane Eyre, finds her in a laudably bitter frame of mind, inveighing against marriage and men.
I see plainly it is proved to us that there is scarcely a draught of unmingled happiness to be had in this world. ——’s illness comes with ——’s marriage. Mary T. finds herself free, and on that path to adventure and exertion to which she has so long been seeking admission. Sickness, hardship, danger are her fellow-travellers—her inseparable companions … Yet these real, material dangers, when once past, leave in the mind the satisfaction of having struggled with difficulty, and overcome it. Strength, courage, and experience are their invariable results; whereas, I doubt whether suffering purely mental has any good result, unless it be to make us by comparison less sensitive to physical suffering … Read More »
February 27, 2015 | by Dan Piepenbring
A letter from Saul Bellow to Jack Ludwig, circa February 1961. Ludwig and Bellow had met years earlier at Bard College, where they became close friends. Later, Ludwig began an affair with Bellow’s second wife, Sondra. The romance was something of an open secret; asked at a party if he knew Bellow, Ludwig supposedly responded, “Know him? Hell, I’m fucking his wife.” When at last Bellow learned of the affair, he wrote the letter below, which his biographer James Atlas calls “a masterpiece of comic invective.” The magazine in reference is The Noble Savage, which Bellow and Ludwig had founded in 1960.
I have tried very hard to avoid writing this letter, but I suppose there’s nothing else to do now. Your phenomenal reply of February 4th forces me to tell you a few of the things I feel about your relations to the magazine and me, personally.
[…] I don’t think you are a fit editor of the magazine. You have, in some departments, good judgment. I trusted your taste and thought you might be reliable as an editor, but you are too woolly, self-absorbed, rambling, ill-organized, slovenly, heedless and insensitive to get on with. And you must be in a grotesque mess, to have lost your sense of reality to the last shred. I think you never had much to start with, and your letter reveals that that’s gone, too. Read More »
February 12, 2015 | by Tao Lin
I first encountered Clancy Martin’s writing in NOON sometime in 2006 or 2007. He became one of my favorite writers. I looked forward to new work from him, wanting to add to the world he'd created in my imagination—a world I found endearingly and distinctively full of vulnerabilities, awkwardness, psychology; bleak, funny, and extreme situations; emotional, considerate, out-of-control characters; and other things I enjoy. I liked his calm, detached, careful, slightly deadpan narrators, and the stories they told—in his novel, How to Sell (2009), and his novella, Travels in Central America (2012)—were dark and moving and, in certain moods, funny on several different levels.
Martin’s new book, Love and Lies: An Essay on Truthfulness, Deceit, and the Growth and Care of Erotic Love, is moving and funny but not, in my view, dark. It’s actually very optimistic, though maybe not in the way one would expect from a book about love. “To choose to fall in love is, we might think, in some way to fabricate or even to falsify love,” Martin writes. “But that’s the very notion I’m combating. I want to challenge the idea that love forces itself upon us with all the strength of truth.” He expands his argument by examining Plato, the Kama Sutra, Nietzsche, Freud, Adrienne Rich, Simone de Beauvoir, James Joyce, and dozens of others, as well as his memories of his personal experiences with his wife, two ex-wives, and three daughters. I asked Clancy some questions about love and lies via e-mail.
One of the quotes in your book is from Chögyam Trungpa Rinpoche—“Love is mutual loneliness, and the deeper the loneliness, the deeper the love.”
Chögyam Trungpa Rinpoche recognizes that we are alone, and that the need for love is a mutual recognition that we are alone. Both the desire for and the desire to love—giving and receiving love—spring from this profound, unavoidable, so often avoided fact about human life. We are alone. I can’t get into your head and you can’t get into mine. Many of my memories and thoughts and feelings remain entirely private to me. But it is precisely this fact that informs our need for love. In some ways, the more I love you, the more urgent my need to know you and to reveal myself to you, the beloved, becomes, and so our separation becomes that much more intense. In Freudian terms, it’s as though we all desperately wish to climb back into the womb. And I don’t think we should underestimate the profundity of Freud’s insight on these questions, even though it’s the tired, tiring fashion lately to take him less seriously than we used to do. Read More »
January 22, 2015 | by Dan Piepenbring
The New York Times has reported that John Bayley died last week at eighty-nine. A literary critic and Oxford don, Bayley was best known for his vivid, searching memoir, Elegy for Iris, about his married life with Iris Murdoch, who in the late nineties had fallen deep into Alzheimer’s disease. “To feel oneself held and cherished and accompanied, and yet to be alone,” he wrote. “To be closely and physically entwined, and yet feel solitude’s friendly presence, as warm and undesolating as contiguity itself.”
But Bayley was a keen critic, too. Remembering him in the Guardian, Richard Eyre writes,
John was a brilliantly readable reviewer, often witty and sometimes waspish, but invariably bearing the authority of a man who could speak knowledgeably of all European cultures. He believed that the point of literature was to make sense of the world, and, although shy and unassertive, he was a blazingly confident guide to how and where to discover those truths. If I were looking for an epitaph for him it would be from Tolstoy: “We can know only that we know nothing. And that is the highest degree of human wisdom.”
In our Spring 1998 issue, The Paris Review asked thirteen British writers to answer questions about the state of the nation’s literature. Bayley was one of them—here, to remember him, are the two questions he answered.Read More »
December 2, 2014 | by Dan Piepenbring
From Twenty Years a Detective in the Wickedest City in the World, a 1908 book—putatively nonfiction—by Clifton R. Wooldridge, “the Incorruptible Sherlock Holmes of America.”
In his agony [Devel] confessed that the only reason he confessed the murder was that he desired to get hanged, and that he preferred hanging to life with his wife. […]
“I desired to be hung,” said Devel, mournfully. “Life is not worth the living, and with my wife it is worse than death. If I had been hanged no other man would marry my wife, and I would save them from my fate. Many times have I planned to kill myself to escape her. That is sin, and I lack the bravery to kill myself, besides. If they will not hang me I must continue to live with my wife.”
Devel states, among other things, that these are the chief grievances against married life in general, and his wife in particular:
- She was slender, and became fat and strong.
- She was beautiful, and became ugly and coarse.
- She was tender, and grew hard.
- She was loving, and grew virulent.
- She grew whiskers on her chin.
- She called him “pig.”
- She wore untidy clothes, and her hair was unkempt.
- She refused to give him beer.
- Her breath smelled of onions and of garlic.
- She threw hot soup upon him.
- She continually upbraided him because there were no children.
- She scolded him in the presence of neighbors.
- She refused to permit him to bring his friends home.
- She came into his store and scolded him.
- She accused him of infidelity.
- She disturbed him when he slept in the garden on Sundays.
- She made him cook his own dinners.
- She spilled his beer when he drank quietly with friends.
- She told tales about him among the neighbors, and injured his business.
- She served his sausages and his soup cold, and sometimes did not have his meals for him when he came home.
- She did not make the beds nor clean the house.
- She took cards out of his skat deck.
- She talked continually, and scolded him for everything or nothing.
- She opened the windows when he closed them, and closed them when he opened them.
- She poured water into his shoes while he slept.
- She cut off his dachshund’s tail.
These things, he said, made him prefer to be hanged to living with her.
July 2, 2014 | by Adee Braun
The free-love couple who pissed off nineteenth-century America.
In the summer of 1853, the Tribune of New York published a pointed letter directed at the proprietors of the American Hydropathic Institute, a “health institute” in Port Chester, denouncing the establishment for spreading “free and easy notions respecting Love and Marriage.” Its reputation locally was as a bawdy place, a breeding ground for anarchy, free love, and other dubious socialist practices. Shortly after this public cudgeling, enrollment dropped, the institute closed, and its proprietors disbanded, taking their unsavory ideas with them to Long Island. On one hundred acres of wooded land, they rebuilt the institute with the modest aim of rectifying society’s ills.
The institute was, at least nominally, a school for hydrotherapy, or water-cure, a popular nineteenth-century health movement that rejected drugs in favor of precise bathing regimens and an ascetic lifestyle aimed at keeping the body, mind, and spirit in careful order. The school was the vision and creation of Dr. Thomas Low Nichols and his wife, Mrs. Mary Gove Nichols. She was a freethinking novelist, an early feminist, and a health reformer; he was a physician, a progressive journalist, and a social agitator. Together they amassed fervent followers and passionate detractors, synonymizing the name “Nichols” with licentiousness and radicalism.
In the years before the Civil War, America was inundated with reformist ideologies—a response to societal shifts brought on by rapid social and economic changes. The Nicholses embodied this anxiety: they embraced a smorgasbord of nineteenth-century reform movements, sampling generously from socialism, free love, spiritualism, mesmerism, phrenology, hydrotherapy, and other progressive health and social ideologies. Few radical figures were as devoted to the twin causes of individualism and love. Their ideal union was one in which plurality of love was openly embraced and each individually sovereign man and woman was “drawn together solely by the charm of a mutual attraction,” as they jointly wrote in Marriage: Its History, Character, and Results in 1854. “Such a union seems to us to constitute the true marriage of mutual love in perfect freedom.” Read More »