Bothsiderism in Lewis’ Last Battle

By Robin Bates | Published: April 15, 2024

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Tuesday

Since I’m currently in the process of setting up a C.S. Lewis symposium for our church, I’ve been rereading the Narnia series. Most of the books, especially The Silver Chair, hold up very well, but I’ve just been reminded how unpleasant The Last Battle is. It’s everyone’s least favorite book and with good reason.

Because Narnia’s inhabitants have been duped by a false Aslan, most have become either cynical nonbelievers or lost souls, which means that King Tirian and his unicorn companion Jewel can’t rally them to fight for their freedom. As a result, everyone dies, with C.S. Lewis reenacting the Biblical Book of Revelations to bring his series to an apocalyptic conclusion.

To be sure, it’s not totally depressing as everyone we like gets to go to Narnia Heaven. Still, we have to wade through a lot of yuk to get there. One of the yukkiest scenes reminds me of the bothsiderism that is characterizing much of the 2024 election coverage.

Bothsiderism in our case is the press giving the fascist who is running for president the same treatment as his opponent. Whatever Joe Biden’s flaws, he is not promising to weaponize the Department of Justice against his political enemies nor promising to be “dictator on day one” nor giving state secrets to the Russians. Humorist David Sedaris memorably captured the situation when he wrote (this in the final weeks of the 2008 election)

I think of being on an airplane. The flight attendant comes down the aisle with her food cart and, eventually, parks it beside my seat. “Can I interest you in the chicken?” she asks. “Or would you prefer the platter of shit with bits of broken glass in it?”

To be undecided in this election is to pause for a moment and then ask how the chicken is cooked.

I’ll grant that it’s debatable that Sedaris’s illustration applies to Barack Obama running against John McCain. (Then again, Sarah Palin helped tilt it into shit-with-glass territory.) But it’s definitely the situation now, just as it was when Social Democratic and Centre candidates were running against Adolph Hitler in the 1933 German federal election.

Those media outlets treating 2024 as just another election are like the dwarfs in Last Battle.  The Calormenes have used a fabricated god to gain control over Narnia, including to persuade the dwarfs to slave for them in the mines. When Tirian frees the dwarfs and then tries to rally them to his cause, however, they aren’t having any of it. To be sure, at first things appear hopeful as they join with him, helping beat back a Calormene assault. But the aid they provide is illusory:

“Had enough, Darkies?” they yelled [at the Calormenes]. “Don’t you like it? Why doesn’t your great Tarkaan go and fight himself instead of sending you to be killed? Poor Darkies!”

“Dwarfs,” cried Tirian. “Come here and use your swords, not your tongues. There is still time. Dwarfs of Narnia! You can fight well, I know. Come back to your allegiance.”

“Yah!” sneered the Dwarfs. “Not likely. You’re just as big humbugs as the other lot. We don’t want any Kings. The Dwarfs are for the Dwarfs. Boo!”

This is bothsiderism at its clearest. Rather than seeing Trump as a clear and present danger to a free press, too many journalists see it as their job to treat both sides as equal humbugs. Hillary Clinton gets the same treatment for a minor e-mail violation that Trump does for a clear record of rape and fraud while Biden is hammered for his age.

In Last Battle, the dwarfs treating each side equally leads to the saddest scene in the entire book. Tirian has managed to rally some of the talking animals to his side and has sent off the mice, moles and squirrels to gnaw the ropes of talking horses that have been imprisoned by the Calormenes. Then this happens:

With a thunder of hoofs, with tossing heads, widened nostrils, and waving manes, over a score of Talking Horses of Narnia came charging up the hills. The gnawers and nibblers had done their work.

Poggin the Dwarf and the children opened their mouths to cheer but that cheer never came. Suddenly the air was full of the sound of twanging bowstrings and hissing arrows. It was the Dwarfs who were shooting and—for a moment Jill could hardly believe her eyes—they were shooting the Horses. Dwarfs are deadly archers. Horse after horse rolled over. Not one of those noble Beasts ever reached the King.

When Eustace expresses his horror, the dwarfs respond like newspapers shrugging off liberal critics:

[T]he Dwarfs jeered back at Eustace. “That was a surprise for you, little boy, eh? Thought we were on your side, did you? No fear. We don’t want any Talking Horses. We don’t want you to win any more than the other gang. You can’t take us in. The Dwarfs are for the Dwarfs.”

Now, I’m not saying that mainstream media should turn into a leftist version of Fox News. The problem is that, by reporting “Democrats say-Republicans say” in an even-handed manner, the press actually helps the side that traffics most in lying and disinformation. The falsehoods become part of the discourse and are thereby normalized. As NYU journalism professor Jay Rosen points out, while “some lies and acts of disinformation are too important to be ignored, … repeating them in news accounts only helps them spread.”

So what to do? He, along with strategic language expert George Lakoff, argues for a truth sandwich. Rosen describes it as follows:

First state what is true. Then introduce the truthless or misleading statement. Then repeat what is true, so that the falsehood is neither the first impression nor the takeaway.

Too many in the media are seeing it more as their job to balance their coverage than to “state what is true.” By doing so, they could suffer the same fate as the dwarfs, who end up as dead as the Narnians. Or in Lewis’s metaphorical version of death, find themselves thrown into a dark stable.

In other words, Biden is fighting to save a democracy that ensures press freedom no less than free and fair elections.

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Literature on Why Taxes Are Good

By Robin Bates | Published: April 14, 2024

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Monday

Today being tax day, I’ve got a poem and a literary passage to honor the occasion. The first is a poem in favor of taxes, the second a slam on the rich for doing everything in their power not to pay them. I’m thinking especially of those billionaires who are willing to sacrifice democracy in exchange for wannabe dictator Donald Trump lowering their taxes and gutting regulations.

But first the positive poem, written by “people’s poet” Edgar Guest (1881-1959). Guest was so called because, during his life, he wrote some 11,000 poems that were syndicated in 300 newspapers. And while newspaper poems were often derided by modernist writers in the 1920s and 1930s–they wanted more complex fare–they at least had the virtue of exercising people’s poetry muscles. Once newspapers stopped running poetry, some people stopped reading it altogether.

Anyway, Guest, reminds us why we pay taxes:

Taxes
By Edgar A. Guest

When they become due I don’t like them at all.
Taxes look large be they ever so small
Taxes are debts which I venture to say,
No man or no woman is happy to pay.
I grumble about them, as most of us do.
For it seems that with taxes I never am through.

But when I reflect on the city I love,
With its sewers below and its pavements above,
And its schools and its parks where children may play
I can see what I get for the money I pay.
And I say to myself: “Little joy would we know
If we kept all our money and spent it alone.”

I couldn’t build streets and I couldn’t fight fire
Policemen to guard us I never could hire.
A water department I couldn’t maintain.
Instead of a city we’d still have a plain
Then I look at the bill for the taxes they charge,
And I say to myself: “Well, that isn’t so large.”

I walk through a hospital thronged with the ill 
And I find that it shrivels the size of my bill. 
As in beauty and splendor my home city grows, 
It is easy to see where my tax money goes
And I say to myself: “if we lived hit and miss
And gave up our taxes, we couldn’t do this.”

And now to what Dickens has to say about those wealthy members of society who are doing all in their power to avoid taxes—which is to say, who want other people to pay for the infrastructure, the educated workforce, and the political and economic stability upon which they depend. Dickens unleashes his sarcasm on those factory owners who claim that the government is out to bankrupt them:

The wonder was, [Coketown] was there at all.  It had been ruined so often, that it was amazing how it had borne so many shocks.  Surely there never was such fragile chinaware as that of which the millers of Coketown were made.  Handle them never so lightly, and they fell to pieces with such ease that you might suspect them of having been flawed before.  They were ruined, when they were required to send laboring children to school; they were ruined when inspectors were appointed to look into their works; they were ruined, when such inspectors considered it doubtful whether they were quite justified in chopping people up with their machinery; they were utterly undone, when it was hinted that perhaps they need not always make quite so much smoke. 

And now business’s threatened retaliation, which sounds like a direct echo of billionaires for Trump: 

[One prevalent fiction] took the form of a threat.  Whenever a Coketowner felt he was ill-used—that is to say, whenever he was not left entirely alone, and it was proposed to hold him accountable for the consequences of any of his acts—he was sure to come out with the awful menace, that he would “sooner pitch his property into the Atlantic.”  This had terrified the Home Secretary within an inch of his life, on several occasions.

So should we conclude from this the companies that stash their cash abroad are unpatriotic? Not at all:

However, the Coketowners were so patriotic after all, that they never had pitched their property into the Atlantic yet, but, on the contrary, had been kind enough to take mighty good care of it.  So there it was, in the haze yonder; and it increased and multiplied.

Think how much better we’d all feel about paying taxes if we knew that the wealthiest amongst us were paying their fair share.

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The Healing Power of Biblical Stories

By Robin Bates | Published: April 13, 2024
Lory Widmer Hess, author of When Fragments Make a Whole

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Sunday

Lory Widmer Hess, a long-time reader of this blog, has just published a book that uses Biblical stories the way that I use literary stories: to understand life’s pressing issues and find ways to address them. In When Fragments Make a Whole: A Personal Journey through Healing Stories in the Bible (Floris Books), Lory shows how the Bible’s narrative richness helped her handle a covert depression that lasted for decades. Her work with developmentally disabled adults also contributed to her healing process and to her understanding of the Gospel story. 

Lory has identified 18 healing stories involving Jesus, from his work with lepers, with the blind and the deaf, with those possessed by demons, and with Lazarus. With each she looks at the psychological and spiritual dynamics at play before finding an equivalent in her own healing trajectory. Each chapter ends with a meditational prompt, and each is accompanied by a poem Lory has written from the point of view of the sufferer.

The title of the book is echoed in the epigraph, taken from Trinidadian poet Derek Walcott’s Nobel-Prize acceptance speech: “Break a vase, and the love that reassembles the fragments is stronger than that love which took its symmetry for granted when it was whole.” The reference to fragments brings to mind the line from T.S. Eliot’s Waste Land—“These fragments I have shored against my ruin”—although Walcott’s and Lory’s vision of the process is more positive. They write less from a defensive crouch, more in a proactive effort to construct a healthy life.

Lory, who shares with me a Carleton College education, has also worked as an editor and graphic designer and authors the blog Entering the Enchanted Castle: A Quest for the Magic in Life, Language and Literature. In the preface of her new book she writes, 

Language has been the great love of my life, even at the times when it seemed to be the greatest stumbling block. Insofar as the gospels are stories, crafted in artistic language, I therefore have some experience in how to navigate them. Long before I started to study the Bible or to cultivate a conscious relationship with Christ, I was steeped in the magic of story, finding in it my own personal savior. How this personal salvation eventually became connected with the Savior of the world, and how my love of story eventually guided me to recognize and claim my own healing story, forms much of the background of this book. If you, too, love language and find relief for your suffering through narrative, I hope it will resonate with you.  

For today’s blog Lory agreed to share how she came to write her book. I conclude today’s post with a poem that Lory wrote about doubting Thomas. 

By Lory Widmer Hess

Words have always been magic to me — through them, I could enter into other worlds, enchanted lands, the minds and hearts of people who lived in distant places and times, or never existed except on the page. As a child I read voraciously, particularly fantasy books that would carry me along on a hero’s quest to uphold good and conquer evil. And I aspired to be a writer, to make my own words a part of that quest.

The words of scripture were familiar to me, since I sang in an Episcopal church choir from the age of eight. I loved the ritual and the sense of mystery, but when I turned to the Bible, I found it puzzlingly opaque. This was a gateway of meaning for many people, but for me it just brought up unanswered questions. What did it mean to “lose yourself to find yourself”? Why did a God of love so often sound threatening? If the events of Holy Week had been foretold by prophets, did that mean everything was predetermined? Where was human freedom in the Bible story? I remained intrigued, but an outsider in terms of religious faith. I didn’t want to just have faith, I wanted to understand.

As I grew up, while I carried my love of words and my questions into adult life, I lost the creative writing spark. It seemed to have been snuffed out, under the pressure of inner and outer obstacles. I couldn’t find the right words for so many things, for my doubts and fears and grief, for a buried anger that scared me too much to talk about it. Silence was safer than the scary unknown that would open up if I tried to express myself, to describe and name the monsters lurking inside me.

That changed when I spent time living and working with people who didn’t often express themselves in words, or not in the ways I’d been used to. Caring developmentally disabled adults challenged me to care for myself as well in an unaccustomed way. I had to learn to listen far harder than ever before, to communicate with my whole being and not with my intellect alone, and to strain to comprehend a reality that was powerful and real but not accessible to ordinary ways of thinking. As the effort slowly changed me, it challenged me to also change the circumstances of my life, to stop tolerating unhealthy relationships, to speak up and to have faith in my own feelings and my own voice.

The idea of writing poems from the point of view of the people who are healed in the gospels came to me as a gift during this exciting, but often scary and confusing time. Feeling as though some creative energy had finally been unlocked, I received it with gratitude, and then wondered how I could carry it further. The healing stories became more and more alive for me, showing me a new way forward. As my life settled into a new form, I continued to write — essays and memoir sections that complemented the healing stories and brought them into a narrative structure. 

What had formerly seemed opaque and incomprehensible started to open up and reveal hidden depths. Thoughts that I’d gathered over the years began to come together, making fragments into a whole picture. I started to grasp ever more powerfully the Gospel story that is all about human freedom and divine love, guiding us toward a part of ourselves that seemed lost but has never truly been forgotten. 

My “disabled” friends had been Christ-bearers for me, showing me what is also spoken and demonstrated in the way of the Beloved of God: we do not become human in the truest sense by becoming hard and impervious and self-defensive, but by making ourselves utterly vulnerable, admitting our need for help, daring to trust even though that lays us open to the greatest possible hurt. When this is done in innocence, humbly offering up the seed of our child-self that we all still carry within, the most amazing rebirths can happen. 

Finally, though witnessing that process in myself and in others, I found that I’d begun both to understand, and to have faith.

When a publisher accepted the book I’d created, I was thankful that they thought my scribblings might be of help and interest to others. The book is now making its way in the world, and I wonder what will come of it. Will the seeds lying dormant in other hearts break open? Will the creative spark be ignited for someone else? I hope so, and I trust that good will come of the gift that was given to me. The magic of words continues to work in us and between us, showing the way toward the Word that made us.

*   *   *

As we are in the Easter season, here’s a poem Lory wrote about Doubting Thomas, which appeared in the Dec. 9, 2022 issue of the Agape Review. One can see in the poem the psychological drama that Lory explores in her book—how one can be “crowded with grief and disbelief” and imprisoned by doubt and “self-willed pain.” In Thomas’s case, Lory writes, he “had to feel before he’d heal.”

Doubting
By Lory Widmer Hess

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 20:24-25

To a room full of fear
No one can come near –

So crowded with grief
And disbelief

All doors locked tight
Against the night.

Yet He stood in their midst
And spoke of peace,

Awakening them
From their fearful dream.

One failed to see –
The skeptic, he.

Their message of love
Was not enough.

He had to feel
Before he’d heal.

And so we suffer
Instead of offer.

Imprisoned by doubt
We cannot come out.

Our self-willed pain
Shall still remain

Until we leave
Our unbelief

Behind and say
“My Lord, I see.”

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Wyatt Prunty on Faith and Imagination

By Robin Bates | Published: April 11, 2024
Wyatt Prunty

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Friday

For a few years now I’ve been in charge of our parish’s Adult Forum, a weekly series occurring between our two church services devoted to exploring some topic or theme. This year’s theme has been art and spirituality, to which we have given the name “Creating in God’s Image.”

I like this title, which echoes the line in Genesis that we are “created in God’s image,” because I often feel we are closest to God when we are engaging with art, whether creating it or consuming it.

Thus this past week’s presentation, when the noted poet Wyatt Prunty talked about “Faith and Imagination,” was particularly apropos. Prunty wasn’t specifically talking about religious faith—which is to say, he didn’t mention prayer or God or church—but that didn’t matter in the slightest. When he said that the poet has a faith in order and a conviction that the topic chosen is worth pursuing, he was gesturing towards a mystery that does not seem to be of this world.

Trying to explain how a poem comes about, he said that it sometimes feels like he is tapping into a melody which he must then follow. “It seems like there’s an inevitability to it,” he noted.

Prunty said this conviction doesn’t come from the classroom. Rather, it’s as though he is in a dark hall, and while he can’t see where he is going, he has faith that he has been there before and will find his way out.

Faith enables the imagination, he explained, while imagination justifies that faith, finding pre-existing connections that have been hitherto hidden from us.

Not that the process is easy or that poets are necessarily secure in their faith. Often, Prunty says, poets are a bit lost and wandering. Prunty’s image of being lost in a dark hall put him in mind of the Richard Wilbur poem “The Writer,” where the poet is hearing the intermittent typing and silences of his daughter working on a story. Wilbur is reminded of a bird trapped in a room:

I remember the dazed starling
Which was trapped in that very room, two years ago;
How we stole in, lifted a sash

And retreated, not to affright it;
And how for a helpless hour, through the crack of the door,
We watched the sleek, wild, dark

And iridescent creature
Batter against the brilliance, drop like a glove
To the hard floor, or the desk-top,

And wait then, humped and bloody,
For the wits to try it again; and how our spirits
Rose when, suddenly sure,

It lifted off from a chair-back, 
Beating a smooth course for the right window
And clearing the sill of the world.

Another image of lost or wandering birds made its appearance later in the talk, with Prunty citing the final lines of Wallace Stevens’s “Sunday Morning.” The poem is about a woman meditating on nature, death, and beauty:

And, in the isolation of the sky,
At evening, casual flocks of pigeons make
Ambiguous undulations as they sink,
Downward to darkness, on extended wings.

So sometimes writers are thrashing around in an unfamiliar room, sometimes sinking downward to darkness.

As he looked at poets attempting to complete inner melody or find exit from hall or room, Prunty continued his focus on young people entering the unknown. In the Wilbur poem, the poet wishes the following for his story-writing daughter:

Young as she is, the stuff
Of her life is a great cargo, and some of it heavy:
I wish her a lucky passage.

Then, in a much darker poem, Prunty shared Ben Jonson’s elegy on the death of his seven-year-old son, whom he calls his “best piece of poetry” and whom he imagines escaping “the world’s and flesh’s rage.” He concluded with one of his own best-known poems, about helping his daughter learn how to ride a bicycle.

Learning the Bicycle
for Heather

The older children pedal past
Stable as little gyros, spinning hard
To supper, bath, and bed, until at last
We also quit, silent and tired
Beside the darkening yard where trees
Now shadow up instead of down.
Their predictable lengths can only tease
Her as, head lowered, she walks her bike alone
Somewhere between her wanting to ride
And her certainty she will always fall.

Tomorrow, though I will run behind,
Arms out to catch her, she’ll tilt then balance wide
Of my reach, till distance makes her small,
Smaller, beyond the place I stop and know
That to teach her I had to follow
And when she learned I had to let her go.

Just as a poet must have faith that his poems will discover where they are going, so a father must have that faith in his children.

Further thought: The line “beside the darkening yard” reminds me of William Blake’s account of children leaving their play as the sun descends in “The Echoing Green.” The poem concludes,

Till the little ones weary
No more can be merry
The sun does descend,
And our sports have an end: 
Round the laps of their mothers, 
Many sisters and brothers,
Like birds in their nest,
Are ready for rest;
And sport no more seen,
On the darkening Green. 

While the poem, appearing in Songs of Innocence, appears to be happy, the “darkening” foreshadows Songs of Experience. Heather Prunty too will be leaving her innocent childhood behind.

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How Quixote Hones Problem-Solving Skills

By Robin Bates | Published: April 10, 2024
Gustave Doré, illus. from Don Quixote

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Thursday

Over the past year I’ve been reporting on Angus Fletcher’s Wonderworks: The 25 Most Powerful Inventions in the History of Literature, focusing on one literary invention at a time. Fletcher, who is “Professor of Story Science” at Ohio State, takes what could be described as a psychological-anthropological-historical approach to literary techniques, arguing that they have had an impact similar to, say, the introduction of the wheel or the steam engine on human development. Given that my own project is charting how literature changes lives, you can see why I’ve devoted so much attention to the book.

In a chapter that touches on Don Quixote, Greek and Roman comedies (Aristophanes’s Frogs and Lysistrata, Platus’s Pseudolus), and the NBC sitcom 30 Rock, Fletcher looks at works that move between different fictional realities, thereby “prompting our brain to wonder: Is one reality more real? Is one reality more fictional.“

Fletcher’s major example is part 2 of Don Quixote, where the knight encounters people who have read part 1. As Fletcher puts it,

This is a mind bender, not just for the don but for us. A fictional character is riding around the world where his fictions have been published—which is to say, a fictional character is riding around the factual world. So, is the don real? Or is the real world a fiction? Our brain flutters back and forth, inspecting both possibilities, trying to sort out the meta-textual puzzle.

There are yet more twists and turns to come, especially since Cervantes in part 2 is also responding to a counterfeit sequel written by the pseudonymous author Alonso Fernández de Avellaneda. Cervantes’s Quixote calls out this other Quixote as a fraud. Or as Fletcher puts it, “an unreal character sets out to disprove a false fiction by revealing himself in the real world through a genuine fiction.”

Fletcher says the mental gymnastics involved in contrasting fantasy from reality is key to engaging with the world. As we mature, our understanding of what life can contain is enlarged, enabling us to transition from the rules of one environment to the next. While it’s an understanding that Quixote himself has trouble achieving, most of us come to it as we grow older.

But then Fletcher takes another step. Through certain kinds of fiction, we can engage in counterfactual thinking, conducting thought experiments into what an alternate world might look like. Rather than “impossibly reimagining life to suit our fancy,” he writes, we can “learn how to construct plausible dreams that we can export more readily to the life beyond.” We do this with what Fletcher calls “the Comic Wink.”

For a work that employs this wink, he turns to Aristophanes’s comedy Lysistrata, which posits the question, “What would life be like if women ran the government?” The counterfactual thinking encouraged by comedy, he says, “was important to Athenian democracy, which depended for its survival on an openness to new ideas.” But because new ideas can be unsettling, they must be cushioned by a wink, which is “a potent reality-suspending device.” For just a moment, an actor breaks the theater’s fourth wall to assure us, “None of this is really real.” Here’s Plautus’s Pseudolus giving us this wink:

I know, I know. You’re thinking that I’m a two-bit charlatan. But I assure you, all my impossible promises will come true. What kind of a comedy would this be if they didn’t.

You may be familiar with Pseudolus from Mel Brooks’s Something Funny Happened on the Way to the Forum.

While the Comic Wink has proved effective in “getting human brains to open themselves to outside ways of thinking,” Fletcher writes, “it’s only the first half of the dream-come-true technology that modern authors have derived from the Story in the Story.” The second half is the “Reality Shifter.”

Unlike the Comic Wink, which starts in the fantasy but gestures towards the real world, the Reality Shifter “starts in the real world—and then drifts in to fantasy, gently pulling the boundary of reality with it.” This happens in Don Quixote when the hero of part 1 reaches out to readers that the author imagines reading the book, including them as characters in part 2.

And how does this change our lives? Fletcher writes that scientists have shown “that exercises in counterfactual thinking can boost our ability to imagine creative ways to translate fantasy into reality.” It “increases our belief in our ability to change the world; and it improves the problem-solving skills we need to make change a reality. It gives us the will and then gives us a way.”

Put more prosaically, it gets us to think outside the box when we encounter life’s challenges.

In other words, Fletcher gives us yet another reason to make sure our children read imaginative literature throughout their education.

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Blake on Racism and Child Abuse

By Robin Bates | Published: April 9, 2024
Blake’s illustration for “Little Black Boy”

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Wednesday

A Washington Post review of Somehow, Anne Lamott’s latest book, notes that she concludes with a William Blake passage. This gives me an excuse to write about “The Little Black Boy,” which is brilliant in its handling of race. I also take this occasion to express my appreciation for Lamott.

Like many writing teachers, I have used her Bird by Bird in the classroom, especially Lamott’s advocacy of the “shitty first draft.” One of the major hurdles faced by writers is breaking the silence of the blank page or blank screen. If beginning writers come to think differently about their halting first efforts, the process becomes a lot easier.

I’m also a fan of Lamott’s observation that “you can safely assume you’ve created God in your own image when it turns out God hates all the same people you do.” While this may put us in mind of various resentment-crazed fundamentalists, Lamott does not exempt herself. “My lifelong cross to bear,” she writes in Somehow, “has been secret derisive judgment, a pinball machine of sizing up everything and everyone.” To which she adds, “I am working on it, but the healing is going slightly more slowly than one would hope.”

According to the review, Lamott’s latest book ends with the Blake passage, “And we are put on earth a little space, that we may learn to bear the beams of love.” The reviewer observes, “No matter one’s external descriptors, Lamott speaks to the human in all of us, challenging us to bear her beam of love, and our own.”

The poem in which the line appears is more complex than it first seems:

The Little Black Boy
By William Blake

My mother bore me in the southern wild,
And I am black, but O! my soul is white;
White as an angel is the English child: 
But I am black as if bereav’d of light

My mother taught me underneath a tree 
And sitting down before the heat of day,
She took me on her lap and kissed me,
And pointing to the east began to say. 

Look on the rising sun: there God does live 
And gives his light, and gives his heat away. 
And flowers and trees and beasts and men receive
Comfort in morning joy in the noonday.

And we are put on earth a little space,
That we may learn to bear the beams of love, 
And these black bodies and this sun-burnt face
Is but a cloud, and like a shady grove.

For when our souls have learn’d the heat to bear 
The cloud will vanish we shall hear his voice. 
Saying: come out from the grove my love & care,
And round my golden tent like lambs rejoice.

Thus did my mother say and kissed me, 
And thus I say to little English boy. 
When I from black and he from white cloud free,
And round the tent of God like lambs we joy: 

Ill shade him from the heat till he can bear, 
To lean in joy upon our fathers knee. 
And then I’ll stand and stroke his silver hair
And be like him and he will then love me.

What first stands out is the color imagery, with whiteness being associated with goodness and purity and black the opposite. But rather than endorse this view, Blake is instead pointing out that the little Black boy has internalized the racial hierarchy. He thinks the little English boy will see him as white—and come to love him—only if he is loving and shields him from the heat.

We know from our racial history—and so did Blake—that such submissive behavior will only feed the White boy’s sense of entitlement and privilege. In fact, this is how slaveholders wanted their slaves to behave, remaining docile as the sun burned their faces in the cotton, rice, and cane fields. Blake is a master of irony who doesn’t hesitate to contrast the innocence of children with the hypocrisy of their Christianity-professing elders.

In “Holy Thursday,” for instance, he contrasts the orphans who are being marched to church—who raise a “mighty wind” as they pour out their hearts in hymn singing—with the “grey-headed beadles” who use their staffs to corral them. (Blake ironically compares these staffs to “wands as white as snow.”) Once you are attuned to Blake’s irony, you can almost hear him spit out, as sanctimonious pabulum, the final lines: “Beneath them sit the aged men wise guardians of the poor/ Then cherish pity, lest you drive an angel from your door.”

Can you detect the sarcasm? These “wise guardians of the poor” have long ago driven angels from their doors.

They’ve also benefited from the racial hierarchy in “Little Black Boy,” using Christianity to buttress their positions of power. Central to Blake’s vision is Jesus’s admonition to his ambitious disciples in Matthew 18:3-5:

I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever welcomes a little child like this in my name welcomes me.

And lest you miss the point in his first “Holy Thursday” poem (found in Songs of Innocence), Blake has a companion “Holy Thursday” poem in Songs of Experience. Here he doesn’t couch his point in irony:

Is this a holy thing to see, 
In a rich and fruitful land,
Babes reducd to misery,
Fed with cold and usurous hand?

Is that trembling cry a song?
Can it be a song of joy?
And so many children poor?
It is a land of poverty!

And their sun does never shine. 
And their fields are bleak & bare. 
And their ways are fill’d with thorns. 
It is eternal winter there.

In our own rich and fruitful land, meanwhile, we have self-professed Christian legislators rolling back child labor laws and cutting support systems for poor families while voting in large tax breaks for the wealthiest Americans. Often in the name of Christ.

What is miraculous is that love manages to make itself heard at all. Lamott turns to Blake, and to his little Black boy, to make sure the message gets through.

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Democracy under Assault? Stand Firm

By Robin Bates | Published: April 8, 2024
Arthur Rackham, illus. from Goblin Market

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Tuesday

“What can an ordinary voter do to maintain engagement with the election while not turning their cerebral cortex into a wet, steaming mess of fused wiring?” asks Tom Nichols in an Atlantic article that speaks directly to many of us. Nichols points out that this is actually Trump’s strategy. To cause disillusion with democracy, “flood the zone with shit,” as Trump whisperer Steve Bannon colorfully puts it.

Among literary characters who show strength and resolve to stand strong in the face of relentless attacks, Lizzie in Christina Rossetti’s Goblin Market comes to mind.

First, however, here’s Nichols expanding on the problem:

By overwhelming people with the sheer volume and vulgarity of his antics, Trump and his team are trying to burn out the part of our brains that can discern truth from fiction, right from wrong, good from evil. His campaign’s goal is to turn voters into moral zombies who can no longer tell the difference between Stormy and Hunter or classified documents and personal laptops, who cannot parse what a “bloodbath” means, who no longer have the ability to be shocked when a political leader calls other human beings “animals” and “vermin.”

And further:

Trump isn’t worried that all of this will cause voters to have a kind of mental meltdown: He’s counting on it. He needs ordinary citizens to become so mired in moral chaos and so cognitively paralyzed that they are unable to comprehend the disasters that would ensue if he returns to the White House.

In Goblin Market, goblins seek to seduce Lizzie and Laura by appealing to their base desires, offering them forbidden fruit. Think of these tempters as “the best and most serious people” who currently surround Trump: Stephen Miller, Paul Manafort, Mike Flynn, Jim Jordan, Jeffrey Clark, and others. Link them up with the following as you see fit:

One had a cat’s face,
One whisk’d a tail,
One tramp’d at a rat’s pace,
One crawl’d like a snail,
One like a wombat prowl’d obtuse and furry,
One like a ratel tumbled hurry skurry.

So what base desires does Trump appeal to? Well, resentment, sadism, fear, and the urge to dominate, among others. And what must they offer up in return? In Laura’s case, it’s a lock of her golden hair—which is to say, her innocence, her purity, her integrity. And at first, she is as exhilarated as Trump supporters upon first encountering him:

She dropp’d a tear more rare than pearl,
Then suck’d their fruit globes fair or red:
Sweeter than honey from the rock,
Stronger than man-rejoicing wine,
Clearer than water flow’d that juice;
She never tasted such before,
How should it cloy with length of use?
She suck’d and suck’d and suck’d the more
Fruits which that unknown orchard bore;
She suck’d until her lips were sore;
Then flung the emptied rinds away
But gather’d up one kernel stone,
And knew not was it night or day
As she turn’d home alone.

Yes, there is a heady feeling when one has sucked upon Trumpian fruit. The problem , however, is that it leaves one a shell of one’s former self, a robot who can respond only to Trump’s trigger words. There are, in the United State, cultists who are so in thrall to the man that they have cut themselves off from their spouses, partners, children, grandchildren, relatives and friends, not to mention from humanity generally. We see in Laura the effects of such surrender:

But when the noon wax’d bright
Her hair grew thin and grey;
She dwindled, as the fair full moon doth turn
To swift decay and burn
Her fire away.

Now to Lizzie, who refuses to succumb to the goblin men as she goes to the aid of her sister. What truly sustains us, we learn, is not forbidden fruit but love. But this love requires courage and Lizzie encounters the kind of hate that, as we have learned to our sorrow, Trump cultists are only too willing to dish out to anyone who disagrees with them:

Their tones wax’d loud,
Their looks were evil.
Lashing their tails
They trod and hustled her,
Elbow’d and jostled her,
Claw’d with their nails,
Barking, mewing, hissing, mocking,
Tore her gown and soil’d her stocking,
Twitch’d her hair out by the roots,
Stamp’d upon her tender feet,
Held her hands and squeez’d their fruits
Against her mouth to make her eat.

And further on:

One may lead a horse to water,
Twenty cannot make him drink.
Though the goblins cuff’d and caught her,
Coax’d and fought her,
Bullied and besought her,
Scratch’d her, pinch’d her black as ink,
Kick’d and knock’d her,
Maul’d and mock’d her,
Lizzie utter’d not a word;
Would not open lip from lip
Lest they should cram a mouthful in…

And now to the passage I have in mind about standing up to Trumpist attempts to short-circuit our brains. It takes Lizzie’s resolve to stay firm and keep our eyes on the prize:

White and golden Lizzie stood,
Like a lily in a flood,—
Like a rock of blue-vein’d stone
Lash’d by tides obstreperously,—
Like a beacon left alone
In a hoary roaring sea,
Sending up a golden fire,—
Like a fruit-crown’d orange-tree
White with blossoms honey-sweet
Sore beset by wasp and bee,—
Like a royal virgin town
Topp’d with gilded dome and spire
Close beleaguer’d by a fleet
Mad to tug her standard down.

Compare this with Nichol’s advice on how we should respond to Trump:

The way to withstand Trump’s daily assaults on our senses is to regard them with fortitude, and even some stoicism. He’s trying to shake our confidence in democracy and basic decency; remaining engaged in civic life, calmly and without stooping to such tactics and rhetoric, is the superpower of every citizen in a democracy.

Plotwise, Lizzie allows Laura to lick the fruit juice she has accumulated off her face, where it works as an antidote to Laura’s addiction. In other words, love conquers base desire. Or in our case, love of “democracy and basic decency” can overcome (or so we can hope) fascistic temptation.

We dream that those Americans who have been led astray by this temptation will abandon the cult and return to the family and friends they have rejected. For her part, Laura, after having gone through an intense inner struggle, finds her way back:

Laura awoke as from a dream,
Laugh’d in the innocent old way,
Hugg’d Lizzie but not twice or thrice;
Her gleaming locks show’d not one thread of grey,
Her breath was sweet as May
And light danced in her eyes.

I have experienced a loved one who was once taken over by a cult. During his junior year in college my son Justin joined a rabid fundamentalist church, which made prickly his ties with his family (especially when he told one of his brothers that he was going to hell). Once he asked me if I “had been saved,” even though he knew I attend church weekly. Apparently Julia and I weren’t Christian enough for him.

He was still a lovely man, however, and he would still give out hugs. Whenever I saw him around campus (he was attending the college where I taught), I refused to argue with him but instead saw myself ducking beneath the branches to embrace the trunk. What was most important was the love I had for him.

That’s how Lizzie saves Laura, who years later tells her children,

For there is no friend like a sister
In calm or stormy weather;
To cheer one on the tedious way,
To fetch one if one goes astray,
To lift one if one totters down,
To strengthen whilst one stands.

I will never know if my love would have helped Justin to a more balanced perspective because he drowned on April 30 in a freak accident. (I take some consolation from his friends reporting that he was starting to soften not long before then, as if he had had to experiment with total religious immersion before arriving at his own faith.) Likewise, I don’t know whether our caring for family and friends who have sold out to Trump will ever bring them back. We can only control what what we ourselves do, not how they will respond. Like Queequeg in Moby Dick, we throw our caskets into the sea and hope that our Ishmaels will find them in time.

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Two Poems on the Magic of Eclipses

By Robin Bates | Published: April 7, 2024

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Monday

I’ve come across two solar eclipse poems to prepare you for today’s great celestial event. In Ella Wheeler Wilcox’s sensuous sonnet, the moon is the earth’s ever-faithful lover who “shines ever on her lover as they run/ And lights his orbit with her silvery smile.”

And every so often, as on April 8, 2024,  she “softly slips,/ And with her mantle veils the Sun’s bold eyes.” While we below “see only that the Sun is in eclipse,” the moon is stealing a kiss:  

A Solar Eclipse
By Ella Wheeler Wilcox

In that great journey of the stars through space
     About the mighty, all-directing Sun,
     The pallid, faithful Moon, has been the one
Companion of the Earth. Her tender face,
Pale with the swift, keen purpose of that race,
     Which at Time’s natal hour was first begun,
     Shines ever on her lover as they run
And lights his orbit with her silvery smile.

Sometimes such passionate love doth in her rise,
     Down from her beaten path she softly slips,
And with her mantle veils the Sun’s bold eyes,
     Then in the gloaming finds her lover’s lips.
While far and near the men our world call wise
     See only that the Sun is in eclipse.

Deborah Trestman’s “The Eclipse” also finds something mystical as “planets/ perfectly align for three long/ minutes, as long as a song.” In this magical moment of “night without sunset,” the birds go quiet and the poet imagines beasts, charmed by the moment, dancing to bells and flute and “forgetting fear and fierceness.” She appears to be referencing celestial harmonies, the music of the spheres, when she says that “gentled bears and lions” are “tamed for the length/ of a chiming whistling tune.”

But the moment passes as “the sun heals white.” In the cold light of day, reality reasserts itself and people become strangers once again. I’m not sure what the poet means by “the crown of the queen of false night”—and how one loses said crown—but it sounds like the magic has gone and, with it, the possibility of a better world. Here’s the poem:

The Eclipse
By Deborah Trestman

Birds nest at midday, chirp night
songs in midday twilight –night
without sunset, the sun noon
high, bruised black by the moon.

Charmed beasts dance to bells and flute,
forgetting fear and fierceness, gentled
bears and lions tamed for the length
of a chiming whistling tune.

Strangers fall in love; a prince
and a princess, parrots. Planets
perfectly align for three long
minutes, as long as a song,

until the sun heals white. Costumed
parrots mock the wounds of magic.
Strangers once more have lost
the crown of the queen of false night.

Past posts on the August 2017 Eclipse
Twain and Tintin on Eclipses
Coleridge on Celestial Bodies

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Stranger Than Fiction’s Easter Message

By Robin Bates | Published: April 6, 2024
Will Farrell as IRS agent Harold Crick

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Sunday

During my recent trip, I screened the 2006 film Stranger Than Fiction at the Holy Cross Lutheran Church in Greenbelt MD, focusing on the movie’s Lenten theme. I hadn’t fully appreciated until our discussion, however, just how Lenten the film is.

In the film IRS agent Harold Crick (Will Farrell), living a lonely and overregulated existence, awakes one morning to discover that a voice in his head is narrating his life. It so happens that he is a character in a book and that the voice is that of author Karen Eiffel (Emma Thompson), who has created him. Disturbed, he goes to literature professor Jules Hibbert (Dustin Hoffman), who starts him wondering whether his life is a comedy or a tragedy. As Hibbert puts it,

To quote Italo Calvino, “The ultimate meaning to which all stories refer has two faces: the continuity of life, the inevitability of death.” Tragedy, you die. Comedy, you get hitched.

Crick begins a systematic examination of his life and concludes that he is in a tragedy, even as he increasingly realizes that he wants to live. After informing him that we all die, Hibbert then advises him to make his life “the one you’ve always wanted.” Taking up the challenge, Harold begins a relationship with baker Ana Pascal (Maggie Gyllenhall) and learns how to play the guitar. But since he also knows he’s in a tragedy, he goes in search of the author to plead for his life.

While this is going on, we watch Eiffel grappling with how to finish her novel. She herself is a chain-smoking mess, and while all of her previous novels have ended with dead protagonists, she’s not sure she wants to end her current novel this way—even though, artistically speaking (or at least in Professor Hibbert’s opinion), a tragic ending is the better ending. As I watched her struggle, I thought of Samuel Richardson and Charlotte Bronte, who killed off characters that their readers desperately wanted them to keep alive (Clarissa Harlowe in Clarissa and Paul Emanuel in Villette).

It so happens that Harold, to whom she gives a draft copy of the novel that has him dying, ends up agreeing with Professor Hibbert. He withdraws his request that Eiffel change the ending, concluding that he must die for the sake of art and beauty.

Since I was thinking of the film in terms of Lent, I couldn’t help but recall Jesus’s Garden of Gethsemane moment. First resisting but then accepting the narrative that has been written for him, Jesus says, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.”

But as one of our discussants noted, the Christian story is a comedy, not a tragedy, and Stranger Than Fiction proves to be one as well. Ignoring the professor, who thinks she is ruining what would otherwise be her masterpiece, Eiffel comes up with a miraculous ending: although Crick steps in front of a bus to save a boy, a metal fragment from his watch lodges in his arm, preventing an artery from bleeding out. At the end he is recovering in a hospital room and receiving a visit from Ana.

Picking up on the Easter theme, my college roommate Paul Thompson, who had invited me to give the talk, wrote me in a follow-up e-mail,

It seems that when Harold surrenders to dying as “a good ending” of the story, the surprise of a transformed ending happens.  It seems to me in my reading of mystics and maybe also St. Paul, that the goal of life is to surrender our ego-self, not with the expectation of living forever—not as a means to an end—but as an actual trust in the dying itself.  Resurrection is just a welcome “surprise,” from a God of love who promises surprises that are beyond our imagination and may be beyond our narrow sense of self. 

The author offers a similar idea as she argues with Professor Hibbert on how to end her book. As she explains her authorial decision, I thought of Jesus:

Because it’s a book about a man who doesn’t know he’s about to die and then dies. But if the man does know he’s going to die and dies anyway, dies willingly, knowing he could stop it, then… I mean, isn’t that the type of man you want to keep alive?

Her way of keeping him alive is significant. The watch that saves Harold has been the symbol of his boring and meaningless existence. With its shattering, Harold steps out of profane time into sacred time. By accepting his death, Harold shows that death doesn’t get the last word.

And it’s not only Harold who has been living a life of quiet desperation. In his acceptance of his destiny, he shows the author and the professor that they too have been stuck in an old story. Through Harold—or through the power of literature (since he’s a literary character)—they realize that a much bigger narrative is available to them. They have been offered a new dispensation.

The author ends this new story with a deeper appreciation of life than (from what we can tell) she has previously had. If we recall that her story is the frame story—that this is a film about an author whose writing takes her to hopeful places she hadn’t expected—then the film’s final montage represents awakening. Let’s call it the Easter promise.

Stranger than Fiction delivers this promise through a film-ending montage, recounted by Eiffel’s narrative voice, that begins with Ana offering Harold a cookie:

As Harold took a bite of Bavarian sugar cookie, he finally felt as if everything was going to be ok. Sometimes, when we lose ourselves in fear and despair, in routine and constancy, in hopelessness and tragedy, we can thank God for Bavarian sugar cookies. And, fortunately, when there aren’t any cookies, we can still find reassurance in a familiar hand on our skin, or a kind and loving gesture, or subtle encouragement, or a loving embrace, or an offer of comfort, not to mention hospital gurneys and nose plugs, an uneaten Danish, soft-spoken secrets, and Fender Stratocasters [the guitar Harold buys], and maybe the occasional piece of fiction [my italics]. And we must remember that all these things, the nuances, the anomalies, the subtleties, which we assume only accessorize our days, are effective for a much larger and nobler cause. They are here to save our lives. I know the idea seems strange, but I also know that it just so happens to be true.

Most of these examples are accompanied by shots of people we have seen in the film, including Professor Hibbert, who shows up in conjunction with “nose plugs.” While earlier we have seen him as a lifeguard at the faculty pool, this time he is diving into the pool, as though he no longer is satisfied with being just a watcher of life. Perhaps, as he advised Harold, he’s decided to go live the life he’s always wanted.

And as for the author coming up with an ending she never expected, I think of what John Gatta says about God’s relationship to creation in Green Gospel: Foundations of Ecotheology . (I’ve written about Gatta’s illuminating book here, here, and here.) Rather than creating a blueprint that is mechanistically carried out (Gatta is criticizing the theory of “intelligent design” here), God participates in the unfolding of creation. It’s as though, He (or She) has created a process that surprises and teaches even Him/Her. Gatta writes,

In contrast to such a predesigned, blueprint model of creation, we might consider how, in the Wisdom tradition of the Old Testament, an enigmatic female personification of Wisdom once sported with God in playful “delight, rejoicing before him always” in the elemental acts of creation, “rejoicing in his inhabited world and delighting in the human race” (Proverbs 9:30-31).

Gatta also mentions the final voice from the whirlwind heard by Job, which “recalls how the divine artisan’s genesis of all things had melded with a glorious music, ‘when the morning stars sang together and all the heavenly beings shouted for joy’ (Job 38:7).” Gatta points out that this “note of musicality, of divine creation as a ceaseless and soul-stirring flow rather than a static design, has been echoed since by countless writers and lovers of nature.”

Karen Eiffel may not be God, but we can imagine her as one creating in God’s image as she rejoices and delights in her fictional creation. Through this creation, like God’s creation of Jesus, she has opened up new possibilities for herself and for her readers. The new story that emerges—like the Resurrection story—saves lives.

So yes, sometimes this vision is conveyed to us through an “occasional piece of fiction.”

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