April 28, 2014 Arts & Culture Recapping Dante: Canto 27, or Let’s Make a Deal with the Pope By Alexander Aciman Amos Nattini, I Consiglieri Fraudolenti, date unknown. We’re recapping the Inferno. Read along! This week: the price of wheeling and dealing with the Pope. In Canto 27, just as Ulysses’s incandescent spirit departs, another burning sinner approaches Dante. This time, because the spirit is Italian, Dante speaks with him, instead of allowing Virgil to interpret; and though the sinner is never identified by name, the biographical information he offers suggests that he is Guido da Montefeltro, a well-known Ghibelline captain who fought a good many battles. Much like Vanni Fucci, Guido is not eager to speak with Dante. He decides to speak only because he believes that Dante is one of the damned, and will never again be among the living—he feels secure that his story will never be heard again. Oops. Guido says that Pope Boniface VIII solicited him for guidance on conquering Palestrina, a Ghibelline fortress. Guido demurred, but the Pope assured him his soul would be saved in exchange for his help—and that convinced Guido to help out, even if he had his doubts about the pope. Upon Guido’s death, St. Francis came to escort him to heaven, as promised, but a demon intervened on the grounds that no man can be pre-absolved for a sin he hasn’t yet committed. The Pope’s promise was thus null, and Guido was led instead to Minos, who deemed him guilty of fraudulent counsel. Read More
April 28, 2014 Arts & Culture On Epitaphic Fictions: Ben Franklin, W. B. Yeats By Daniel Bosch The first in a three-part series on writers’ epitaphs. John Singer Sargent, William Butler Yeats, 1908 “In lapidary inscriptions, a man is not upon oath.” —Samuel Johnson Got a brittle, expensive medium? Bring an elastic ethics. Dr. Johnson understood that words on headstones provide cover stories. Acts of make-believe inscribed in stone may be as banal as an incorrect—or fudged—year of birth; the phrase “In Loving Memory” must be a fiction much of the time. On the other hand, great writers have composed words for headstones, real and imaginary, that offer us complex fictions in which we may dwell, as if in compensation for loss. For such writers, good grief is infused with imagination. Witness this epitaph in the collection of the Yale Library, from an autograph manuscript composed circa 1728: Read More
April 23, 2014 Arts & Culture Shakespeare, Heartthrob By John Paul Rollert Reclaiming the Bard for the common man. There was a time when attending a motion picture was not an occasion but an event. Most of the great movie houses that might remind us—the Roxy in Times Square, Fox Theater in San Francisco, the Loews Palace in DC—are long gone, but the Music Box remains. A local landmark on Chicago’s North Side, the theater still has its Austrian curtains, house organ, and even a hoary legend: the ghost of Whitey, the house manager who ran the theater from opening night in 1929 until Thanksgiving eve, 1977, when he lay down for a cat nap and passed away in the lobby. The Music Box is an 800-seat theater, more than three times the size of Donmar Warehouse, another theater nearly four thousand miles away in London. What brought the two houses together was Shakespeare’s Coriolanus. A recent performance at the Donmar was beamed live, and later rerun, to cinemas all over the world as part of Britain’s National Theatre Live series. It was the first time the Music Box telecasted a production that completely sold out. In Shakespeare’s canon, Coriolanus sits somewhere between rarely remembered plays like Pericles and Two Gentlemen of Verona and stock selections like King Lear and Romeo and Juliet. A story of pride and political intrigue plucked from Plutarch’s Lives, the play is a little like an olive: a bitter fruit from Rome and something of an acquired taste. Its title character is one of Shakespeare’s great creations—for an accomplished actor, a role almost as inevitable as Iago or Macbeth. T.S. Eliot called the play “Shakespeare’s most assured artistic success;” he admired it so much he wrote two “Coriolan” poems with an eye toward an unfinished tetralogy. It’s unlikely enough that an art-house movie theater would sell so many tickets to a telecast of Coriolanus—but I should add that this was a morning matinee in Chicago on a frigid Sunday in February. When I arrived, then, I wasn’t exactly worried about finding a place to sit—but I was bewildered to discover a packed house where I expected an acre of open seats. Read More
April 21, 2014 Arts & Culture Recapping Dante: Canto 26, or You Can’t Go Home Again By Alexander Aciman Alessandro Allori, Odysseus Questions the Seer Tiresias, 1580 We’re recapping the Inferno. Read along! This week: tales of brave Ulysses. Wrapped in a shroud of fire, sputtering words from the tip of the flickering flame—this is how Ulysses appears to us in canto 26. As Dante approaches the eighth pouch of the eighth circle of hell, he sees sinners in flames; he knows he’ll find Ulysses among these “fireflies that glimmer in the valley.” The man is tied up in a flame with Diomed, both of them being punished for their ruse at Troy. Dante begs Virgil to let Ulysses speak. When we finally put down the Inferno, Ulysses is one of the sinners we remember best. Not because he’s well known or the architect of one of the greatest schemes in history, but because, like Pier or Francesca, there’s charm, tenderness, and beauty in the way he speaks. On this point, I disagree with Robert Hollander, whose annotations explain that these aforementioned sinners are not meant to be entirely sympathetic—they’re actually self-righteous, Hollander writes, and they’re unable to see the gravity of their sins. By allowing them to speak in a manner that almost absolves them, Dante is even poking fun at them. Read More
April 17, 2014 Arts & Culture Whan That Aprill, with His Shoures Soote… By Dan Piepenbring Pause Play Play Prev | Next Chaucer scholars have generally settled on April 17, 1387, as the date his pilgrims departed for Canterbury—an historic and storied journey that has been, for more than six centuries, the bane of every student’s existence. A brief refresher: in the Canterbury Tales, twenty-nine pilgrims and a narrator vie to out-perorate one another on what must have been a tedious excursion to Saint Thomas Becket’s shrine, in, yes, Canterbury. Their prize? A free meal at a hotel restaurant. Thus ensued several thousand lines of fart jokes, prurient asides, murderous Jews, and dubious blancmange, all of it now forever inscribed in the annals of literature. The Ellesmere manuscript—written shortly after Chaucer’s death, in the early fifteenth century—is considered the definitive version of the Tales. It was produced on vellum, and it features involved, colorful illustrations of many of the pilgrims, pictured above. (None of their more scandalous exploits are depicted, alas, though it may not have been terribly edifying to see a drawing of a man being branded on the buttocks, anyway.) I had an English teacher who made a shaky but memorable case for the Tales’ contemporary relevance. There were, he avowed, new chapters being written every day. All you had to do was book a long trip on a Greyhound bus or board a transcontinental flight, and you’d find strangers from all walks of life foisting their stories upon you, daring you to one-up them, whether you drew them out or not. Indeed, he said, these stories would hinge on the same crimes of passion that Chaucer’s pilgrims found so enthralling. It wasn’t as if any of us had tired of hearing about adultery. And so we should appreciate Chaucer, he said, because almost nothing in storytelling had changed in the years since the Tales. Having encountered only this morning a garrulous and kind of lewd fellow-commuter, I can say: my teacher was totally right.
April 14, 2014 Arts & Culture Recapping Dante: Canto 25, or a Trip to the Reptile House By Alexander Aciman William Blake, The Circle of the Thieves; Agnolo Brunelleschi Attacked by a Six-Footed Serpent, Canto XXV, 1827 We’re recapping the Inferno. Read along! This week: Virgil shuts up and men become reptiles. Canto 25 is known for having the least dialogue of any canto in the Inferno. It seems like a minor feat, but when you remember how many questions Dante likes to ask, and how long Virgil will typically spend explaining things, and how sinners really like to chat it up with the living, canto 25 begins to seem remarkable. In fact, Virgil hardly has the chance to explain anything at all here. It begins with Vanni, the sinner from canto 24 who, in a fit of shame and spiteful anger, revealed to Dante the sad fate of the White Guelph party in Florence. Vanni makes an obscene gesture into the air, and curses God. And although we do not know exactly what “Making the figs with both his thumbs” means, we can guess that it is the centuries old Italian way of flipping God the bird. Dante wants to get away, and the snakes from the previous canto attack Vanni, hog-tying him and wrapping themselves around his neck to silence him. Read More