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Posts Tagged ‘nineteenth century’

The Well on Spring Street

September 15, 2014 | by

America’s first great murder trial, and the mark it left on New York.

Collect_Pond-Bayard_Mount-NYC

Archibald Robertson, Collect Pond–Bayard Mount, NYC, 1798.

Detested pit, may other times agree
With swelling mounds of earth to cover thee,
And hide the place, in whose obscure retreat
Some miscreant made his base design complete.

Thus, with oblivion’s wings to cover o’er
The spot which memory should preserve no more.

—Philip Freneau, A Collection of Poems, on American Affairs and a Variety of Other Subjects, 1815

On an unreasonably lovely August afternoon in SoHo—on Spring Street, to be precise, near where it meets Greene—I peered into the windows of a closed store, trying to see a way into what once might’ve been an alley. I was looking for a well that once captured the attention of the entire city: it was the scene of a murder most foul, a murder that pulled eighteenth-century New Yorkers into the bright, modern, terrifying future.

Gulielma Sands and Levi Weeks were planning to elope on the night of December 22, 1799. They lived in separate rooms at 208 Greenwich Street, a boarding house. Elma was going to sneak out and meet Levi somewhere private—this, at least, is what she told another resident at the house before she disappeared.

On January 2, two days into the new century, Elma’s body was found at the bottom of the Manhattan Well. The well took water from beneath Lispenard Meadow, the same water that filled the Collect Pond—a source of concern to New Yorkers, who associated standing water with disease. The meadow was a suburban respite from the crowded streets’ hustle and bustle of what we now call Tribeca: of the city but not really part of it. It was perfect for late-night sleigh rides, and sure enough, people living nearly half a mile away claimed to have seen Elma in a sleigh, between two men, on the night of the twenty-second. A week later, others noticed what looked like a lady’s muff floating near the top of the water. Read More »

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Hidden Mother, and Other News

September 12, 2014 | by

hiddenmother

Spot the mom. “Photographer Laura Larson’s series, Hidden Mother, presents a survey of nineteenth-century tintype portraits in which the mother of the child was included in the photograph, but obscured.” Image via the New Republic

  • All American fiction is young-adult fiction … to be an American adult has always been to be a symbolic figure in someone else’s coming-of-age story. And that’s no way to live. It is a kind of moral death in a culture that claims youthful self-invention as the greatest value. We can now avoid this fate. The elevation of every individual’s inarguable likes and dislikes over formal critical discourse, the unassailable ascendancy of the fan, has made children of us all. We have our favorite toys, books, movies, video games, songs, and we are as apt to turn to them for comfort as for challenge or enlightenment.”
  • Alan Moore, the author of Watchmen and V for Vendetta, has written a million-word novel. “To put that ‘more-than-a-million-word document’ into context: Samuel Richardson’s doorstopper, Clarissa, runs to around 970,000 words, 200,000 more than the Bible. War and Peace is around 560,000 words long.”
  • The latest chapter in the reinvention of the lending library: lending helpful objects alongside books, e.g., a pole and tackle, knitting needles, cake pans, GoPros, telescopes.
  • The tintype portraits of the nineteenth century needed long exposures, which meant that any family trying to get baby pictures had to have extremely patient children. How to get the kids to sit still? Include their mother in the shot—but obscure her, because these are baby pictures, after all. “In some instances, the mother would hold her child, with a cloth or props hiding her from the lens. Or, she would be painted over by the photographer after the image had been taken. In other examples, the mother is entirely absent from the frame, save for an arm, holding the child in place. The results are both funny and slightly disturbing.”
  • Herman Wouk’s Don’t Stop the Carnival is touted as “the best novel ever set in the Virgin Islands.” A new novel by Tiphanie Yanique aims to set its record straight: “Virgin Islanders don’t really give [Don’t Stop the Carnival] much thought. We don’t think it’s a good representation of who we are. And yet this was the book being marketed as a credible anthropological text … The Virgin Islanders in the book are buffoons … I wanted to write something that people would say, ‘If you’re going to read the Herman Wouk, you have to also read the Yanique.’”

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Illinois Jesus

August 18, 2014 | by

A forgotten Midwestern religious sect and the strange novel it inspired.

An illustration from Six Years in Heaven.

The most confusing thing about the rural Midwest is the importance placed on being normal. Perhaps this comes from demographic homogeneity: there’s a comforting stability in being able to drive a hundred miles in almost any direction and find a landscape almost identical to the one from which you set out.

The Midwest is construed as a place where nothing happens—that being, it should be emphasized, a good thing. Native Americans once lived here, of course; but there’s no longer any sign of them aside from some low mounds and their continuing near-universal use as school mascots. When I grew up here, no one wondered why they’d left. Probably it was more exciting somewhere else. Who could blame them? It’s a fine place to leave.

But on returning, as I did recently, the effect is disorienting: this is a place where everyone is cheerfully convinced of the rationality of their insanity. I was never immune to this. In school, everyone was perplexed by race problems. We weren’t racist. How could we be when there weren’t any black people? We ignored that in Rockford, Illinois, ten miles away, desegregation lawsuits were impossibly still grinding through the court system. Likewise, we firmly believed that gay people weren’t something we had; we learned we’d had a Jewish family in our town only after they’d safely escaped. This seems ludicrous to me now, and things have undoubtedly changed since the turn of the century. With the arrival of the Internet and cable TV, the boast that newscasters were carefully trained to speak like us—because we, among all Americans, had no accents—isn’t quite as impressive.

In 1988, when I was ten, my parents moved to a five-acre farm between the rust-belt city of Rockford and the village of Winnebago. Not being from the area, they were naturally curious about the history, and one of them found a Works Progress Administration history of Illinois in the library. In that book, we discovered that the country road we lived on had once not been so somnolent. A block north of us, a large complex of buildings painted red bore the name Weldon Farm, but once it had been called Heaven. In the 1880s it had been the center of an obscure religious sect—still lacking a Wikipedia entry of their own—called the Beekmanites. A woman named Dorinda Beekman had declared herself to be Jesus, as one did in those days; she died after promising to rise from the dead in three days. Her considerable followers were disappointed until one of them, a red-headed man named George Jacob Schweinfurth, neatly solved the problem by explaining that her spirit had moved into his body. Many agreed; he and his followers, the Church Triumphant, moved into Heaven and lived communally, where he’d attracted attention as far away as the New York Times.

A block south of my parents’ place, the road dead-ended in front of a run-down house. A “bad” family lived there, and their children occasionally went to school with me. We would have called them poor white trash had we not been afraid of being beaten up. Their house, ramshackle as it appeared to be, had a history as well: it had once been Hell. Schweinfurth had lived in luxury in Heaven, arrayed with young women called Angels. Their husbands, had they any, and members of the group who’d fallen out of favor, were sent to Hell, where the work needed to keep the sect fed was done. Read More »

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Oneiric Architecture and Opium

August 15, 2014 | by

Visualizing opium dreams through the etchings of Piranesi.

Title Plate

Title Plate

Prisoners on a Projecting Platform

Prisoners on a Projecting Platform

The Arch with a Shell Ornament

The Arch with a Shell Ornamental

The Drawbridge

The Gothic Arch

The Gothic Arch

The Man on the Rack

The Round Tower

The Round Tower

178054, 2012.159.18.6

The Smoking Fire

The Staircase with Trophies

The Staircase with Trophies

It’s Thomas De Quincey’s birthday today—what better time to tour the mind-bending architecture of his laudanum-fueled dreams? The famed Romantic opium addict described his vivid dreams as “the immediate and proximate cause of my acutest suffering.” In his 1821 Confessions of an English Opium-Eater, he outlines their disturbing qualities. They’re extremely productive—pretty much anything he thinks about at night ends up in them; they resurrect deeply repressed memories from his childhood, accompanied by intense anxiety and melancholy, and they seem to expand time and space to the point of “unutterable infinity.”

What might this madness look like? Here De Quincey turns to ekphrasis, invoking Giovanni Battista Piranesi’s Carceri d’Invenzione (Imaginary Prisons), a series of etchings that depict surreal, classical-inspired dungeons:

Many years ago, when I was looking over Piranesi’s, Antiquities of Rome, Mr. Coleridge, who was standing by, described to me a set of plates by that artist, called his Dreams, and which record the scenery of his own visions during the delirium of a fever. Some of them (I describe only from memory of Mr. Coleridge’s account) represented vast Gothic halls, on the floor of which stood all sorts of engines and machinery, wheels, cables, pulleys, levers, catapults, &c. &c., expressive of enormous power put forth and resistance overcome. Creeping along the sides of the walls you perceived a staircase; and upon it, groping his way upwards, was Piranesi himself: follow the stairs a little further and you perceive it come to a sudden and abrupt termination without any balustrade, and allowing no step onwards to him who had reached the extremity except into the depths below. Whatever is to become of poor Piranesi, you suppose at least that his labours must in some way terminate here. But raise your eyes, and behold a second flight of stairs still higher, on which again Piranesi is perceived, but this time standing on the very brink of the abyss. Again elevate your eye, and a still more aerial flight of stairs is beheld, and again is poor Piranesi busy on his aspiring labours; and so on, until the unfinished stairs and Piranesi both are lost in the upper gloom of the hall. With the same power of endless growth and self-reproduction did my architecture proceed in dreams. In the early stage of my malady the splendours of my dreams were indeed chiefly architectural; and I beheld such pomp of cities and palaces as was never yet beheld by the waking eye unless in the clouds.

Completed in the mid-eighteenth century, Piranesi’s Prisons, with their vast cavernous archways and creeping staircases, remind of the impossible constructions of M. C. Escher, though Piranesi precedes Escher by nearly two hundred years. And there’s an expressiveness to Piranesi’s line, a level of permitted imprecision radically different from Escher’s mathematically inspired print work—a certain nightmarishness, even. Through the Prisons, De Quincey manages to evoke the strange, haunting infinity of his dreams. And by setting these expansive dungeons in the mind of an addict, he gets at something key about the particular creepiness of Piranesi’s constructed prisons: the crush of infinity. There’s something claustrophobic about their sheer expansiveness. The shadowy inmates of imaginary prisons, like opium eaters, are enslaved in surplus, sentenced to learn the restrictive power of excess.

Chantal McStay studies English at Columbia University and is an intern at The Paris Review.

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Corpulent Coriolanus

August 13, 2014 | by

Yesterday, the Folger Shakespeare Library released some eighty thousand images into the Creative Commons, a deluge of bardic miscellany from which the Internet may well never recover. There are astrology charts, game boards, hornbooks, advertisements, illustrations, engravings, and more, all of it related, however tangentially, to Shakespeare. We’ve had TPR interns taking a fine-tooth comb to the collection for twenty-four hours now, with closely monitored breaks for water and gruel, and we present to you now the results of their exhaustive research. There’s a plump Coriolanus with a salty cheek, a lurid and seemingly shrunken Lady Macbeth, a King Lear who seems to have wandered off the Grateful Dead tour bus, and a plus-sized “Harlequin Quixote,” dressed in a modish, dance-floor-ready romper, attacking some puppets.

There is, perhaps best of all, this illustrated version of Shakespeare’s “Seven Ages of Man” monologue, from Jaques in As You Like It. Click to enlarge:

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Oh, to be a lean and slippered pantaloon...

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Boule de Suif

August 5, 2014 | by

Boule_de_Suif 

Let’s talk about Guy de Maupassant, because he was born today in 1850 and because—why not? He’s Guy de Maupassant. As our own Lorin Stein wrote in 2010,

In a career that spanned barely a decade—the 1880s and early 1890s—Maupassant produced some 300 stories, 200 articles, three travel books, a collection of poems, three plays, and six novels, and the bulk of this production was consumed with the pursuit of illicit sex. His specialty was the conte leste, a kind of bawdy comic story we have very little of in English after Chaucer (think Boccaccio or The Arabian Nights). Maupassant modernized this tradition, testing the boundaries of what was permissible even in the Paris tabloids, where many of his stories first appeared. He was the best-selling writer of his generation.

Maupassant’s early story “Boule de Suif,” from 1880, remains a hallmark and a natural starting point. It’s about a prostitute whose refrain, like Bartleby’s, is that she would prefer not to—in this case, a Prussian officer asks repeatedly for the pleasure of her intimate company, and she invariably denies him. Unlike Bartleby, though, Boule de Suif must eventually give in, not by any defect of will but because of peer pressure.

This Prussian guy, you see, has detained her and several of her countrymen at a local inn. He’ll only allow the group to leave if Boule de Suif (or “Dumpling,” should that translation suit you, or “Butterball,” or most literally “Ball of Fat”) surrenders to his advances. And so her fellow travelers, all of whom disdain her for her occupation, find themselves begging her to succumb. Read More »

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