Showing posts with label Rossetti. Show all posts
Showing posts with label Rossetti. Show all posts

2012/07/05

St. Agnes of Intercession

One of Dante Gabriel Rossetti's rare prose works, St. Agnes of Intercession was begun in 1850 when he was in his early twenties. The version below the fold (published posthumously in 1911) was left unfinished, as was an earlier version.

 An interesting note on the possible themes and direction the story might have taken can be extrapolated from the original title of the unpublished version ("The St. Agnes at Perugia. An Autopsychology") and the use of an alternative 'Motto' from Shelley's Prometheus Unbound:
Ere it shall be told.
Ere Babylon was dust,
the Magus Zoroaster, my dead child,
Met his own image Walking in the garden.
That apparition, sole of men, he saw.

(notes on original version: http://www.rossettiarchive.org/docs/nb0004.duke.rad.html#p9 )
...the 1911 collected works text of "st. agnes" by Dante Gabriel Rossetti

 SAINT AGNES OF INTERCESSION
            "In all my life," said my uncle in his customary voice, made up of goodness and trusting simplicity, and a spice of piety withal, which, an’t pleased your worship, made it sound the sweeter,-- "In all my life," quoth my uncle Toby, "I have never heard a stranger story than one which was told me by a sergeant in Maclure’s regiment, and which, with your permission, Doctor, I will relate." 
            "No stranger, brother Toby," said my father testily, "than a certain tale to be found in Slawkenbergius (being the eighth of his third Decad), and called by him the History of an Icelandish Nose." 
            "Nor than the golden legend of Saint Anschankus of Lithuania," added Dr.  Slop, "who, being troubled digestively while delivering his discourse ‘de sanctis sanctorum,’ was tempted by the Devil in imagine vasis in contumeliam,-- which is to say,-- in the form of a vessel unto dishonour. 
            Now Excentrio, as one mocking, sayeth, etc., etc.--TRISTRAM SHANDY. 

           AMONG my earliest recollections, none is stronger than that of my father standing before the fire when he came home in the London winter evenings, and singing to us in his sweet, generous tones: sometimes ancient English ditties,-- such songs as one might translate from the birds, and the brooks might set to music; sometimes those with which foreign travel had familiarized his youth,-- among them the great tunes which have rung the world’s changes since ‘89.  I used to sit on the hearth-rug, listening to him, and look between his knees into the fire till it burned my face, while the sights swarming up in it seemed changed and changed with the music: till the music and the fire and my heart burned together, and I would take paper and pencil, and try in some childish way to fix the shapes that rose within me.  For my hope, even then, was to be a painter. 
           The first book I remember to have read, of my own accord, was an old-fashioned work on Art, which my mother had,-- Hamilton’s  "English Conoscente".  It was a kind of continental tour,-- sufficiently Della-Cruscan, from what I can recall of it,-- and contained notices of pictures which the author had seen abroad, with engravings after some of them.  These were in the English fashion of that day, executed in stipple and printed with red ink; tasteless enough, no doubt, but I yearned towards them and would toil over them for days.  One especially possessed for me a strong and indefinable charm: it was a Saint Agnes in glory, by Bucciolo d’Orli Angiolieri.  This plate I could copy from the first with much more success than I could any of the others; indeed, it was mainly my love of the figure, and a desire to obtain some knowledge regarding it, which impelled me by one magnanimous effort upon the "Conoscente," to master in a few days more of the difficult art of reading than my mother’s laborious inculcations had accomplished till then.  However, what I managed to spell and puzzle out related chiefly to the executive qualities of the picture, which could be little understood by a mere child; of the artist himself, or the meaning of his work, the author of the book appeared to know scarcely anything. 
           As I became older, my boyish impulse towards art grew into a vital passion; till at last my father took me from school and permitted me my own bent of study.  There is no need that I should dwell much upon the next few years of my life.  The beginnings of Art, entered on at all seriously, present an alternation of extremes:-- on the one hand, the most bewildering phases of mental endeavour, on the other, a toil rigidly exact and dealing often with trifles.  What was then the precise shape of the cloud within my tabernacle, I could scarcely say now; or whether through so thick a veil I could be sure of its presence there at all.  And as to which statue at the Museum I drew most or learned least from,-- or which Professor at the Academy "set" the model in the worst taste,-- these are things which no one need care to know.  I may say, briefly, that I was wayward enough in the pursuit, if not in the purpose; that I cared even too little for what could be taught me by others; and that my original designs greatly outnumbered my school-drawings. 
            In most cases where study (such study, at least, as involves any practical elements) has benumbed that subtle transition which brings youth out of boyhood, there comes a point, after some time, when the mind loses its suppleness and is riveted merely by the continuance of the mechanical effort.  It is then that the constrained senses gradually assume their utmost tension, and any urgent impression from without will suffice to scatter the charm.  The student looks up: the film of their own fixedness drops at once from before his eyes, and for the first time he sees his life in the face. 
            In my nineteenth year, I might say that, between one path of Art and another, I worked hard.  One afternoon I was returning, after an unprofitable morning, from a class which I attended.  The day was one of those oppressive lulls in autumn, when application, unless under sustained excitement, is all but impossible,-- when the perceptions seem curdled and the brain full of sand.  On ascending the stairs to my room, I heard voices there, and when I entered, found my sister Catharine, with another young lady, busily turning over my sketches and papers, as if in search of something.  Catharine laughed, and introduced her companion as Miss Mary Arden.  There might have been a little malice in the laugh, for I remembered to have heard the lady’s name before, and to have then made in fun some teasing inquiries about her, as one will of one’s sisters’ friends.  I bowed for the introduction, and stood rebuked.  She had her back to the window, and I could not well see her features at the moment; but I made sure she was very beautiful, from her tranquil body and the way that she held her hands.  Catharine told me they had been looking together for a book of hers which I had had by me for some time, and which she had promised to Miss Arden.  I joined in the search, the book was found, and soon after they left my room.  I had come in utterly spiritless; but now I fell to and worked well for several hours.  In the evening, Miss Arden remained with our family circle till rather late: till she left I did not return to my room, nor, when there, was my work resumed that night.  I had thought her more beautiful than at first. 
            After that, every time I saw her, her beauty seemed to grow on my sight by gazing, as the stars do in water.  It was some time before I ceased to think of her beauty alone; and even then it was still of her that I thought.  For about a year my studies somewhat lost their hold upon me, and when that year was upon its close, she and I were promised in marriage. 
            Miss Arden’s station in life, though not lofty, was one of more ease than my own, but the earnestness of her attachment to me had deterred her parents from placing any obstacles in the way of our union.  All the more, therefore, did I now long to obtain at once such a position as should secure me from reproaching myself with any sacrifice made by her for my sake: and I now set to work with all the energy of which I was capable, upon a picture of some labour, involving various aspects of study.  The subject was a modern one, and indeed it has often seemed to me that all work, to be truly worthy, should be wrought out of the age itself, as well as out of the soul of its producer, which must needs be a soul of the age.  At this picture I laboured constantly and unweariedly, my days and my nights; and Mary sat to me for the principal female figure.  The exhibition to which I sent it opened a few weeks before the completion of my twenty-first year. 
            Naturally enough, I was there on the opening day.  My picture, I knew, had been accepted, but I was ignorant of a matter perhaps still more important,-- its situation on the walls.  On that now depended its success; on its success the fulfilment of my most cherished hopes might almost be said to depend.  That is not the least curious feature of life as evolved in society which,-- where the average strength and the average mind are equal, as in this world, becomes to each life another name for destiny,-- when a man, having endured labour, gives its fruits into the hands of other men, that they may do their work between him and mankind: confiding it to them, unknown, without seeking knowledge of them; to them, who have probably done in likewise before him, without appeal to the sympathy of kindred experience: submitting to them his naked soul, himself, blind and unseen: and with no thought of retaliation, when, it may be, by their judgment, more than one year, from his dubious threescore and ten, drops alongside, unprofitable, leaving its baffled labour for its successors to recommence.  There is perhaps no proof more complete how sluggish and little arrogant, in aggregate life, is the sense of individuality. 
            I dare say something like this may have been passing in my mind as I entered the lobby of the exhibition, though the principle, with me as with others, was subservient to its application; my thoughts, in fact, starting from and tending towards myself and my own picture.  The kind of uncertainty in which I then was is rather a nervous affair; and when, as I shouldered my way through the press, I heard my name spoken close behind me, I believe that I could have wished the speaker further off without being particular as to distance.  I could not well, however, do otherwise than look round, and on doing so, recognised in him who had addressed me a gentleman to whom I had been introduced overnight at the house of a friend, and to whose remarks on the Corn question and the National Debt I had listened with a wish for deliverance somewhat akin to that which I now felt; the more so, perhaps, that my distaste was coupled with surprise; his name having been for some time familiar to me as that of a writer of poetry. 
            As soon as we were rid of the crush, we spoke and shook hands; and I said, to conceal my chagrin, some platitudes as to Poetry being present to support her sister Art in the hour of trial. 
            "Oh just so, thank you, ; said he; "have you anything here?"             
While he spoke, it suddenly struck me that my friend, the night before, had informed me this gentleman was a critic as well as a poet.  And indeed, for the hippopotamus-fronted man, with his splay limbs and wading gait, it seemed the more congenial vocation of the two.  In a moment, the instinctive antagonism wedged itself between the artist and the reviewer, and I avoided his question. 
            He had taken my arm, and we were now in the gallery together.  My companion’s scrutiny was limited almost entirely to the "line," but my own glance wandered furtively among the suburbs and outskirts of the ceiling, as a misgiving possessed me that I might have a personal interest in those unenviable "high places" of art.  Works, which at another time would have absorbed my whole attention, could now obtain from me but a restless and hurried examination: still I dared not institute an open search for my own, lest thereby I should reveal to my companion its presence in some dismal condemned corner which might otherwise escape his notice.  Had I procured my catalogue, I might at least have known in which room to look; but I had omitted to do so, thinking thereby to know my fate the sooner, and never anticipating so vexatious an obstacle to my search.  Meanwhile I must answer his questions, listen to his criticism, observe and discuss.  After nearly an hour of this work, we were not through the first room.  My thoughts were already bewildered, and my face burning with excitement. 
            By the time we reached the second room, the crowd was more dense than ever, and the heat more and more oppressive.  A glance round the walls could reveal but little of the consecrated "line," before all parts of which the backs were clustered more or less thickly; except, perhaps, where at intervals hung the work of some venerable member, whose glory was departed from him.  The seats in the middle of the room were, for the most part, empty as yet: here and there only an unenthusiastic lady had been left by her party, and sat in stately unruffled toilet, her eye ranging apathetically over the upper portion of the walls, where the gilt frames were packed together in desolate parade.  Over these my gaze also passed uneasily, but without encountering the object of its solicitude. 
            In this room my friend the critic came upon a picture, conspicuously hung, which interested him prodigiously, and on which he seemed determined to have my opinion.  It was one of those tender and tearful works, those "labours of love," since familiar to all print-shop flaneurs,-- in which the wax doll is made to occupy a position in Art which it can never have contemplated in the days of its humble origin.  The silks heaved and swayed in front of this picture the whole day long. 
            All that we could do was to stand behind, and catch a glimpse of it now and then, through the whispering bonnets, whose "curtains" brushed our faces continually.  I hardly knew what to say, but my companion was lavish of his admiration, and began to give symptoms of the gushing of the poet-soul.  It appeared that he had already seen the picture in the studio, and being but little satisfied with my monosyllables, was at great pains to convince me.  While he chattered, I trembled with rage and impatience. 
            "You must be tired," said he at last;  "so am I; let us rest a  little."  He led the way to a seat.  I was his slave, bound hand and  foot: I followed him. 
            The crisis now proceeded rapidly.  When seated, he took from his pocket some papers, one of which he handed to me.  Who does not know the dainty action of a poet fingering MS.?  The knowledge forms a portion of those wondrous instincts implanted in us for self-preservation.  I was past resistance, however, and took the paper submissively. 
            "They are some verses,"he said, "suggested by the picture you have just seen.  I mean to print them in our next number, as being the only species of criticism adequate to such a work." 
            I read the poem twice over, for after the first reading I found I had not attended to a word of it, and was ashamed to give it him back.  The repetition was not, however, much more successful, as regarded comprehension,-- a fact which I have since believed (having seen it again) may have been dependent upon other causes besides my distracted thoughts.  The poem, now included among the works of its author, runs as follows:-- 

            "O thou who art not as I am,

                 Yet knowest all that I must be,--
                 O thou who livest certainly
            Full of deep meekness like a lamb
            Close laid for warmth under its dam,
                 On pastures bare towards the sea:-- 

            "Look on me, for my soul is bleak, 
                 Nor owns its labour in the years, 
                 Because of the deep pain of tears: 
            It hath not found and will not seek, 
            Lest that indeed remain to speak 
                 Which, passing, it believes it hears. 

            "Like ranks in calm unipotence 
                 Swayed past, compact and regular, 
                 Time’s purposes and portents are: 
            Yet the soul sleeps, while in the sense 
            The graven brows of Consequence 
                 Lie sunk, as in blind wells the star. 

            "O gaze along the wind-strewn path 
                 That curves distinct upon the road
                 To the dim purple-hushed abode. 
            Lo! autumntide and aftermath! 
            Remember that the year has wrath 
                 If the ungarnered wheat corrode. 

           "It is not that the fears are sore 
                 Or that the evil pride repels: 
                 But there where the heart’s knowledge dwells 
            The heart is gnawed within the core, 
            Nor loves the perfume from that shore 
                 Faint with bloom-pulvered asphodels."
            Having atoned for non-attention by a second perusal, whose only result was non-comprehension, I thought I had done my duty towards this performance, which I accordingly folded up and returned to its author.  He asked, in so many words, my opinion of it. 
            "I think," replied I coolly,  "that when a poet strikes out for himself a new path in style, he should first be quite convinced that it possesses sufficient advantages to counterbalance the contempt which the swarm of his imitators will bring upon poetry." 
            My ambiguity was successful.  I could see him take the compliment to himself, and inhale it like a scent, while a slow broad smile covered his face.  It was much as if, at some meeting, on a speech being made complimentary to the chairman, one of the waiters should elbow that personage aside, plant his knuckles on the table, and proceed to return thanks. 
            And indeed, I believe my gentleman was about to do so in due form, but my thoughts, which had been unable to resist some enjoyment of his conceit, now suddenly reverted to their one dominant theme; and rising at once, in an indignant spleen at being thus harassed and beset, I declared that I must leave him, and hurry through the rest of the gallery by myself, for that I had an impending appointment.  He rose also.  As we were shaking hands, a part of the "line" opposite to where we stood was left bare by a lapse in the crowd.  "There seems to be an odd-looking picture," said my companion.  I looked in the same direction: the press was closing again; I caught only a glimpse of the canvas, but that sufficed: it was my own picture, on the line!  For a moment my head swam with me.  
            He walked towards the place, and I followed him.  I did not at first hear well what he said of the picture; but when I did, I found he was abusing it.  He called it quaint, crude, even grotesque; and certainly the uncompromising adherence to nature as then present before me, which I had attempted throughout, gave it, in the exhibition, a more curious and unique appearance than I could have anticipated.  Of course only a very few minutes elapsed before my companion turned to the catalogue for the artist’s name. 
            "They thought the thing good," he drawled as he ran his eye down the pages, "or it wouldn’t be on the line.  605, 606 -- or else the fellow has interest somewhere.  630, what the deuce am I thinking of? -- 613, 613, 613 -- Here it is -- Why," he exclaimed, short of breath with astonishment, "the picture is yours!" 
            "Well, it seems so," said I, looking over his shoulder; "I suppose they’re likely to know." 
            "And so you wanted to get away before we came to it.  And so the picture is yours!" 
            "Likely to remain so too," I replied laughing, "if every one thinks as well of it as you do." 
            "Oh! mind you," he exclaimed, "you must not be offended: one always finds fault first: I am sure to congratulate you." 
            The surprise he was in made him speak rather loud, so that people were beginning to nudge each other, and whisper that I was the painter.  I therefore repeated hurriedly that I really must go, or I should miss my appointment. 
            "Stay a minute," ejaculated my friend the critic; "I am trying to think what the style of your picture is like.  It is like the works of a very early man that I saw in Italy.  Angioloni, Angellini, Angiolieri,-- that was the name, -- Bucciuolo Angiolieri.  He always turned the toes in.  The head of your woman there"(and he pointed to the figure painted from Mary) "is exactly like a St. Agnes of his at Bologna." 
            A flash seemed to strike before my eyes as he spoke.  The name mentioned was a part of my first recollections; and the picture he spoke of...  Yes, indeed, there in the face of my betrothed bride, I beheld the once familiar features of the St. Agnes, forgotten since childhood!  I gazed fixedly on the work of my own hands; and thought turned in my brain like a wheel. 
            When I looked again toward my companion, I could see that he was wondering at my evident abstraction.  I did not explain, but abruptly bidding him good-bye, hastened out of the exhibition. 
            As I walked homewards, the cloud was still about me, and the street seemed to pass me like a shadow.  My life had been, as it were, drawn by, and the child and the man brought together.  How had I not at once recognized, in her I loved, the dream of my childhood?  Yet, doubtless, the sympathy of relation, though unconscious, must have had its influence.  The fact of the likeness was a mere casualty, however singular; but that which had cast the shadow of a man’s love in the path of the child, and left the seed at his heart to work its growth blindly in darkness, was surely much more than chance. 
            Immediately on reaching home, I made inquiries of my mother concerning my old friend the "English Conoscente"; but learned, to my disappointment, that she had long since missed the book, and had never recovered it.  I felt vexed in the extreme. 
            The joy with which the news of my picture was hailed at home may readily be imagined.  There was one, however, to whom it may have been more welcome even than to my own household: to her, as to myself, it was hope seen nearer.  I could scarcely have assigned a reason why I refrained from mentioning to her, or to any one, the strange point of resemblance which I had been led to perceive; but from some unaccountable reluctance I kept it to myself at the time.  The matter was detailed in the journal of the worthy poet-critic who had made the discovery; such scraps of research being much too scarce not to be worked to their utmost; it may be too that my precipitate retreat had left him in the belief of my being a convicted plagiarist.  I do not think, however, that either Mary’s family or my own saw the paper; and indeed it was much too aesthetic to permit itself many readers. 
            Meanwhile, my picture was obtaining that amount of notice, favourable with unfavourable, which constitutes success, and was not long in finding a purchaser.  My way seemed clearing before me.  Still, I could not prevent my mind from dwelling on the curious incident connected with the painting, and which, by constant brooding upon it, had begun to assume, in my idea, almost the character of a mystery.  The coincidence was the more singular that my work, being in subject, costume, and accessories, English, and of the present period, could scarcely have been expected to suggest so striking an affinity in style to the productions of one of the earliest Italian painters. 
            The gentleman who purchased my picture had commissioned me at the same time for another.  I had always entertained a great wish to visit Italy, but now a still stronger impulse than before drew me thither.  All substantial record having been lost, I could hardly persuade myself that the idol of my childhood, and the worship I had rendered it, was not all an unreal dream; and every day the longing possessed me more strongly to look with my own eyes upon the veritable St.  Agnes.  Not holding myself free to marry as yet, I therefore determined (having it now within my power) that I would seek Italy at once, and remain there while I painted my next picture.  Nor could even the thought of leaving Mary deter me from this resolution. 
            On the day I quitted England, Mary’s father again placed her hand in mine, and renewed his promise; but our own hearts were a covenant between us. 
            From this point, my narrative will proceed more rapidly to its issue.  Some lives of men are as the sea is, continually vexed and trampled with winds.  Others are, as it were, left on the beach.  There the wave is long in reaching its tide-mark, where it abides but a moment; afterwards, for the rest of that day, the water is shifted back more or less slowly; the sand it has filled hardens; and hourly the wind drives lower till nightfall. 
            To dwell here on my travels any further than in so much as they concern the thread of my story, would be superfluous.  The first place where I established myself, on arriving in the Papal States, was Bologna, since it was there, as I well remembered, that the St.  Agnes of Bucciuolo Angiolieri was said to be.  I soon became convinced, however, after ransacking the galleries and private collections, that I had been misinformed.  The great Clementine is for the most part a dismal wilderness of Bolognese Art, "where nothing is that hath life," being rendered only the more ghastly by the "life-in-death" of Guido and the Caracci; and the private collectors seem to emulate the Clementine. 
            From Bologna I removed to Rome, where I stayed only for a month, and proceeded thence into Tuscany.  Here, in the painter’s native province, after all, I thought the picture was most likely to be found; as is generally the case with artists who have produced comparatively few works, and whose fame is not of the highest order of all.  Having visited Siena and Arezzo, I took up my abode in Florence.  Here, however, seeing the necessity of getting to work at once, I commenced my next picture, devoting to it a certain number of hours each day; the rest of my time being chiefly spent among the galleries, where I continued my search.  The St. Agnes still eluded me; but in the Pitti and elsewhere, I met with several works of Bucciuolo; in all of which I thought, in fact, that I could myself recognize, despite the wide difference both of subject and occasional treatment, a certain mental approximation, not easily defined, to the style of my own productions.  The peculiarities of feeling and manner which had attracted my boyish admiration had evidently sunk deep, and maintained, though hitherto unperceived, their influence over me. 
            I had been at Florence for about three months, and my picture was progressing, though slowly enough; moreover, the other idea which engrossed me was losing its energy, by the recurrence of defeat, so that I now determined on leaving the thing mainly to chance, and went here and there, during the hours when I was not at work, seeing what was to see.  One day, however, being in a bookseller’s shop, I came upon some numbers of a new Dictionary of Works of Art, then in course of publication, where it was stated that a painting of St. Agnes, by Bucciuolo Angiolieri, was in the possession of the Academy of Perugia.  This then, doubtless, was the work I wished to see; and when in the Roman States, I must already have passed upon my search through the town which contained it.  In how many books had I rummaged for the information which chance had at length thrown in my way! I was almost inclined to be provoked with so inglorious a success.  All my interest in the pursuit, however, revived at once, and I immediately commenced taking measures for retracing my steps to Perugia.  Before doing so I despatched a long letter to Mary, with whom I kept up a correspondence, telling her where to direct her next missive, but without informing her as to the motive of my abrupt removal, although in my letter I dwelt at some length, among other topics, on those works of Bucciuolo which I had met with at Florence. 
            I arrived at Perugia late in the evening, and to see the gallery before the next morning was out of the question.  I passed a most restless night.  The same one thought had been more or less with me during the whole of my journey, and would not leave me now until my wish was satisfied.  The next day proved to be one on which the pictures were not visible; so that on hastening to the Academy in the morning, I was again disappointed.  Upon the second day, had they refused me admittance, I believe I should have resorted to desperate measures.  The doors however were at last wide open.  Having put the swarm of guides to rout, I set my feet on the threshold; and such is the power of one absorbing idea, long suffered to dwell on the mind, that as I entered I felt my heart choke me as if with some vague apprehension. 
            This portion of my story which the reader has already gone through is so unromantic and easy of belief, that I fear the startling circumstances which remain to be told will jar upon him all the more by contrast as a clumsy fabrication.  My course, however, must be to speak on, relating to the best of my memory things in which the memory is not likely to have failed; and reserving at least my own inward knowledge that all the events of this narrative (however unequal the measure of credit they may obtain) have been equally, with myself, matters of personal experience. 
            The Academy of Perugia is, in its little sphere, one of the high places of privilege; and the first room, the Council Chamber, full of rickety arm chairs, is hung with the presentation pictures of the members, a collection of indigenous grandeurs of the school of David.  I purchased a catalogue of an old woman who was knitting in one corner, and proceeded to turn the leaves with nervous anxiety.  Having found that the Florentine pictures were in the last room, I commenced hurrying across the rest of the gallery as fast as the polish of the waxed boards would permit.  There was no visitor besides myself in the rooms, which were full of Roman, Bolognese, and Perugian handiwork: one or two students only, who had set up their easels before some masterpiece of the "advanced" style, stared round in wonder at my irreverent haste.  As I walked, I continued my search in the catalogue; so that, by the time I reached the Florentine room, I had found the number, and walked, with a beating heart, straight up to the picture. 
            The picture is about half the size of life: it represents a beautiful woman, seated, in the costume of the painter’s time, richly adorned with jewels; she holds a palm branch, and a lamb nestles to her feet.  The glory round her head is a device pricked without colour on the gold background, which is full of the faces of angels.  The countenance was the one known to me, by a feeble reflex, in childhood; it was also the exact portrait of Mary, feature by feature.  I had been absent from her for more than five months, and it was like seeing her again. 
            As I looked, my whole life seemed to crowd about me, and to stun me like a pulse in my head.  For some time I stood lost in astonishment, admiration, perplexity, helpless of conjecture, and an almost painful sense of love. 
            I had seen that in the catalogue there was some account of the picture; and now, after a long while, I removed my eyes, dizzy with gazing and with thought, from the face, and read in Italian as follows: 
            "No.  212.  St. Agnes, with a glory of angels.  By Bucciuolo Angiolieri." 
            "Bertuccio, Buccio, or Bucciuolo d’Orli Angiolieri, a native of Cignana in the Florentine territory, was born in 1405 and died in 1460.  He was the friend, and has been described as the pupil, of Benozzo Gozzoli; which latter statement is not likely to be correct, since their ages were nearly the same, as are also the dates of their earliest known pictures. 
            "He is said by some to have been the first to introduce a perfectly nude figure in a devotional subject (the St. Sebastian now at Florence); an opinion which Professor Ehrenhaupt has called in question, by fixing the date of the five anonymous frescoes in the Church of Sant’ Andrea d’Oltr’ arno, which contain several nude figures, at a period antecedent to that in which he flourished.  His works are to be met with at Florence, at Lucca, and in one or two cities of Germany.  The present picture, though ostensibly representing St. Agnes, is the portrait of Blanzifiore dal l’Ambra, a lady to whom the painter was deeply attached, and who died early.  The circumstances connected by tradition with the painting of this picture are of a peculiarly melancholy nature. 
            "It appears that, in the vicissitudes of faction, the lady’s family were exiled from Florence, and took refuge at Lucca; where some of them were delivered by treachery to their enemies and put to death.  These accumulated misfortunes (not the least among which was the separation from her lover, who, on account of his own ties and connections, could not quit Florence), preyed fatally on the mind and health of Blanzifiore; and before many months had passed, she was declared to be beyond medicinal aid.  No sooner did she learn this, than her first thought was of the misery which her death would occasion her lover; and she insisted on his being summoned immediately from Florence, that they might at least see each other once again upon earth.  When, on his arrival, she witnessed his anguish at thus losing her for ever, Blanzifiore declared that she would rise at once from her bed, and that Bucciuolo should paint her portrait before she died; for so, she said, there should still remain something to him whereby to have her in memory.  In this will she persisted against all remonstrance occasioned by the fears of her friends; and for two days, though in a dying state, she sat with wonderful energy to her lover: clad in her most sumptuous attire, and arrayed with all her jewels: her two sisters remaining constantly at her side, to sustain her and supply restoratives.  On the third day, while Bucciuolo was still at work, she died without moving. 
            "After her death, Bucciuolo finished the portrait, and added to it the attributes of St. Agnes, in honour of her purity.  He kept it always near him during his lifetime; and, in dying, bequeathed it to the Church of Santa Agnese dei Lavoranti, where he was buried at her side.  During all the years of his life, after the death of Blanzifiore, he remained at Lucca: where some of his works are still to be found. 
            "The present picture has been copied many times, but never competently engraved; and was among those conveyed to Paris by Bonaparte, in the days of his omnipotence." 
            The feeling of wonder which attained bewilderment, as I proceeded with this notice, was yet less strong than an intense penetrating sympathy excited in me by the unhappy narrative, which I could not easily have accounted for, but which so overcame me that, as I finished, the tears stung my eyes.  I remained for some time leaning upon the bar which separated me from the picture, till at last my mind settled to more definite thought.  But thought here only served to  confound.  A woman had then lived four hundred years since, of whom that picture was the portrait; and my own eyes bore me witness that it was also the surpassingly perfect resemblance of a woman now living and breathing, of my own affianced bride!  While I stood, these things grew and grew upon my mind, till my thoughts seemed to hustle about me like pent-up air. 
            The catalogue was still open in my hand; and now, as my eyes wandered, in aimless distraction, over the page, they were arrested by these words: "No.  231.  Portrait of Bucciuolo Angiolieri painted by himself."  At first my bewildered perceptions scarcely attached a meaning to the words; yet, owing no doubt to the direction of my thoughts, my eye dwelt upon them, and continued to peruse them over and over, until at last their purport flashed upon me.  At the same instant that it did so, I turned round and glanced rapidly over the walls for the number: it was at the other end of the room.  A trembling suspense, with something almost of involuntary awe, was upon me as I ran towards the spot; the picture was hung low; I stooped over the rail to look closely at it, and was face to face with myself!  I can recall my feeling at that moment, only as one of the most lively and exquisite fear. 
            It was myself, of nearly the same age as mine was then, but perhaps a little older.  The hair and beard were of my colour, trimmed in an antique fashion; and the dress belonged to the early part of the fifteenth century.  In the background was a portion of the city of Florence.  One of the upper corners contained this inscription:-- 
>ALBERTUS[1]* ORLITIS ANGELERIUS
Ipsum ipse 
AETAT.  SUAE XXIV 
            That it was my portrait,-- that the St.  Agnes was the portrait of Mary,-- and that both had been painted by myself four hundred years ago,-- this now rose up distinctly before me as the one and only solution of so startling a mystery, and as being, in fact, that result round which, or some portion of which, my soul had been blindly hovering, uncertain of itself.  The tremendous experience of that moment, the like of which has never, perhaps, been known to any other man, must remain undescribed; since the description, read calmly at common leisure, could seem but fantastic raving.  I was as one who, coming after a wilderness to some city dead since the first world, should find among the tombs a human body in his own exact image, embalmed; having the blackened coin still within its lips, and the jars still at its side, in honour of gods whose very names are abolished. 
            After the first incapable pause, during which I stood rooted to the spot, I could no longer endure to look on the picture, and turning away, fled back through the rooms and into the street.  I reached it with the sweat springing on my forehead, and my face felt pale and cold in the sun. 
            As I hurried homewards, amid all the chaos of my ideas, I had clearly resolved on one thing, namely, that I would leave Perugia that night on my return to England.  I had passports which would carry me as far as the confines of Italy; and when there I counted on somehow getting them signed at once by the requisite authorities, so as to pursue my journey without delay. 
            On entering my room in the hotel where I had put up, I found a letter from Mary lying on the table.  I was too much agitated with conflicting thoughts to open it at once; and therefore allowed it to remain till my perturbation should in some measure have subsided.  I drew the blinds before my windows, and covered my face to think; my forehead was still damp between my hands.  At least an hour must have elapsed in that tumult of the spirit which leaves no impression behind, before I opened the letter. 
            It was an answer to the one which I had posted before leaving Florence.  After many questions and much news of home, there was a paragraph which ran thus:-- 
            "The account you give me of the works of Bucciuolo Angiolieri interested me greatly.  I am surprised never to have heard you mention him before, as he appears to find so much favour with you.  But perhaps he was unknown to you till now.  How I wish I could stand by your side before his pictures, to enjoy them with you and hear you interpret their beauties!  I assure you that what you say about them is so vivid, and shows so much insight into all the meanings of the painter, that, while reading, I could scarcely divest myself of the impression that you were describing some of your own works." 
            As I finished the last sentence, the paper fell from my hands.  A solemn passage of Scripture had been running in my mind; and as I again lay back and hid my now burning and fevered face, I repeated it aloud:-- "How unsearchable are Thy judgments, and Thy ways past finding out!" 
            As I have said, my intention was to set out from Perugia that same night; but on making inquiry, I found that it would be impossible to do so before the morning, as there was no conveyance till then.  Post-horses, indeed, I might have had, but of this my resources would not permit me to think.  That was a troubled and gloomy evening for me.  I wrote, as well as my disturbed state would allow me, a short letter to my mother, and one to Mary, to apprise them of my return; after which, I went early to bed, and, contrary to my expectations, was soon asleep. 
            That night I had a dream, which has remained as clear and whole in my memory as the events of the day: and so strange were those events -- so apart from the rest of my life till then,-- that I could sometimes almost persuade myself that my dream of that night also was not without a mystic reality. 
            I dreamt that I was in London, at the exhibition where my picture had been; but in the place of my picture, which I could not see, there hung the St. Agnes of Perugia.  A crowd was before it; and I heard several say that it was against the rules to hang that picture, for that the painter (naming me) was dead.  At this, a woman who was there began to weep: I looked at her and perceived it to be Mary.  She had her arm in that of a man who appeared to wear a masquerade dress; his back was towards me, and he was busily writing on some tablets; but on peering over his shoulder, I saw that his pencil left no mark where it passed, which he did not seem to perceive, however, going on as before.  I spoke to Mary, but she continued crying and did not look up.  I then touched her companion on the shoulder; but finding that he paid no attention, I shook him and told him to resign that lady’s arm to me, as she was my bride.  He then turned round suddenly, and showed me my own face with the hair and beard quaintly cut, as in the portrait of Bucciuolo.  After looking mournfully at me, he said, "Not mine, friend, but neither thine:" and while he spoke, his face fell in like a dead face.  Meantime, every one seemed pale and uneasy, and they began to whisper in knots; and all at once I found opposite me the critic I met at the gallery, who was saying something I could not understand, but so fast that he panted and kept wiping his forehead.  Then my dream changed.  I was going upstairs to my room at home, where I thought Mary was waiting to sit for her portrait.  The staircase was quite dark; and as I went up, the voices of several persons I knew passed by me, as if they were descending; and sometimes my own among them.  I had reached the top, and was feeling for the handle of the door, when it was opened suddenly by an angel; and looking in, I saw, not Mary, but a woman whose face was hidden with white light, and who had a lamb beside her that was bleating aloud.  She knelt in the middle of the room, and I heard her say several times: "O Lord, it is more than he can bear.  Spare him, O Lord, for her sake whom he consecrated to me."  After this, music came out of heaven, and I thought to have heard speech; but instead, there was silence that woke me. 
            This dream must have occurred repeatedly in the course of the night, for I remember waking up in perfect darkness, overpowered with fear, and crying out in the words which I had heard spoken by the woman; and when I woke in the morning, it was from the same dream, and the same words were on my lips.              
            During the two days passed at Perugia, I had not had time to think of the picture I was engaged upon, which had therefore remained in its packing-case, as had also the rest of my baggage.  I was thus in readiness to start without further preliminaries.  My mind was so confused and disturbed that I have but a faint recollection of that morning; to the agitating events of the previous day, my dream had now added, in spite of myself, a vague foreboding of calamity. 
            No obstacle occurred throughout the course of my journey, which was, even at that recent date, a longer one than it is now.  The whole time, with me, was occupied by one haunting and despotic idea: it accompanied me all day on the road; and if we paused at night it either held me awake or drove all rest from my sleep.  It is owing to this, I suppose, that the wretched mode of conveyance, the evil roads, the evil weather, the evil inns, the harassings of petty authorities, and all those annoyances which are set as close as milestones all over the Continent, remain in my memory only with a general sense of discomfort.  Moreover, on the day when I left Perugia I had felt the seeds of fever already in my veins; and during the journey this oppression kept constantly on the increase.  I was obliged, however, carefully to conceal it, since the panic of the cholera was again in Europe, and any sign of illness would have caused me to be left at once on the road. 
            By the night of my arrival in London, I felt that I was truly and seriously ill; and, indeed during the last part of the journey, physical suffering had for the first time succeeded in partially distracting my thought from the thing which possessed it.  The first inquiries I made of my family were regarding Mary.  I learned that she at least was still in good health, and anxiously looking for my arrival; that she would have been there, indeed, but that I had not been expected till a day later.  This was a weight taken from my heart.  After scarcel more than an hour passed among my family, I repaired to my bed; both body and mind had at length a perfect craving for rest.  My mother, immediately on my arrival, had noticed my flushed and haggard appearance; but when questioned by her I attributed this to the fatigues of travelling. 
            In spite of my extreme need of sleep, and the wish I felt for it, I believe that I slept but little that night.  I am not certain, however, for I can only remember that as soon as I lay down my head began to whirl till I seemed to be lifted out of my bed; but whether this were in waking or a part of some distempered dream, I cannot determine.  This, however, is the last thing I can recall.  The next morning I was in a raging fever, which lasted for five weeks. 
            Health and consciousness came back to me by degrees, as light and air towards the outlet of a long vault.  At length, one day, I sat up in bed for the first time.  My head felt light in the pillows; and the sunshine that warmed the room made my blood creep refreshingly.  My father and mother were both with me. 
            As sense had deserted my mind, so had it returned, in the form of one constant thought.  But this was now grown peremptory, absolute, uncompromising, and seemed to cry within me for speech, till silence became a torment.  To-day, therefore, feeling for the first time, since my gradual recovery, enough of strength for the effort, I resolved that I would at last tell the whole to my parents.  Having first warned them of the extraordinary nature of the disclosure I was about to make, I accordingly began.  Before I had gone far with my story, however, my mother fell back in her seat, sobbing violently; then rose, and running up to me, kissed me many times, still sobbing and calling me her poor boy.  She then left the room.  I looked towards my father, and saw that he had turned away his face.  In a few moments he rose also without looking at me, and went out as my mother had done. 
            I could not quite account for this, but was so weary of doubt and conjecture, that I was content to attribute it to the feelings excited by my narration and the pity for all those troubles which the events I spoke of had brought upon me.  It may appear strange, but I believe it to have been the fact, that the startling and portentous reality which those events had for me, while it left me fully prepared for wonder and perturbation on the part of my hearers, prevented the idea from even occurring to me that, as far as belief went, there could be more hesitation in another’s than in my own. 
            It was not long before my father returned.  On my questioning him as to the cause of my mother’s excitement, he made no explicit answer, but begged to hear the remainder of what I had to disclose.  I went on, therefore, and told my tale to the end.  When I had finished, my father again appeared deeply affected; but soon recovering himself, endeavoured, by reasoning, to persuade me either that the circumstances I had described had no foundation save in my own diseased fancy, or else that at the time of their occurrence incipient illness had caused me to magnify very ordinary events into marvels and omens. 
            Finding that I still persisted in my conviction of their actuality, he then informed me that the matters I had related were already known to himself and to my mother through the disjointed ravings of my long delirium, in which I had dwelt on the same theme incessantly; and that their grief, which I had remarked, was occasioned by hearing me discourse thus connectedly on the same wild and unreal subject, after they had hoped me to be on the road to recovery.  To convince me that this could merely be the effect of prolonged illness, he led me to remark that I had never till then alluded to the topic, either by word or in any of my letters, although, by my account, the chain of coincidences had already begun before I left England.  Lastly, he implored me most earnestly at once to resist and dispel this fantastic brain sickness, lest the same idea, allowed to retain possession of my mind, might end,-- as he dreaded to think that it indeed might,-- by endangering my reason. 
            My father’s last words struck me like a stone in the mouth; there was no longer any answer that I could make.  I was very weak at the time, and I believe I lay down in my bed and sobbed.  I remember it was on that day that it seemed to me of no use to see Mary again, or, indeed, to strive again after any aim I had had, and that for the first time I wished to die; and then it was that there came distinctly, such as it may never have come to any other man, the unutterable suspicion of the vanity of death. 
            From that day until I was able to leave my bed, I never in any way alluded to the same terrible subject; but I feared my father’s eye as though I had been indeed a madman.  It is a wonder that I did not really lose my senses.  I lived in a continual panic lest I should again speak of that matter unconsciously, and used to repeat inwardly, for hours together, words enjoining myself to silence.  Several friends of the family, who had made constant inquiries during my illness, now wished to see me; but this I strictly refused, being in fear that my incubus might get the better of me, and that I might suddenly implore them to say if they had any recollection of a former existence.  Even a voice or a whistle from the street would set me wondering whether that man also had lived before, and if so, why I alone should be cursed with this awful knowledge.  It was useless even to seek relief in books; for the name of any historical character occurring at once disturbed my fevered mind with conjectures as to what name its possessor now bore, who he was, and in what country his lot was cast. 
            For another week after that day I was confined to my room, and then at last I might go forth.  Latterly, I had scarcely spoken to any one, but I do not think that either my father or my mother imagined I had forgotten.  It was on a Sunday that I left the house for the first time.  Some person must have been buried at the neighbouring church very early that morning, for I recollect that the first thing I heard upon waking was the funeral bell.  I had had, during the night, but a restless throbbing kind of sleep; and I suppose it was my excited nerves which made me wait with a feeling of ominous dread through the long pauses of the tolling, unbroken as they were by any sound from the silent Sunday streets, except the twitter of birds about the housetops.  The last knell had long ceased, and I had been lying for some time in bitter reverie, when the bells began to ring for church.  I cannot express the sudden refreshing joy which filled me at that moment.  I rose from my bed, and kneeling down, prayed while the sound lasted. 
            On joining my parents at breakfast, I made my mother repeat to me once more how many times Mary had called during my illness, and all that she had said and done.  They told me that she would probably be there that morning; but my impatience would not permit me to wait; I must go and seek her myself at once.  Often already, said my parents, she had wished and begged to see me, but they had feared for my strength.  This was in my thoughts as I left the house; and when, shutting the door behind me, I stood once again in the living sunshine, it seemed as if her love burst around me like music. 
            I set out hastily in the well-known direction of Mary’s house.  While I walked through the crowded streets, the sense of reality grew upon me at every step, and for the first time during some months I felt a man among men.  Any artist or thoughtful man whatsoever, whose life has passed in a large city, can scarcely fail, in course of time, to have some association connecting each spot continually passed and repassed with the labours of his own mind.  In the woods and fields every place has its proper spell and mystery, and needs no consecration from thought; but wherever in the daily walk through the thronged and jarring city, the soul has read some knowledge from life, or laboured that hour, and the cloud rests there before an unseen tabernacle.  And thus now, with myself, old trains of thought and the conceptions of former years came back as I passed from one swarming resort to another, and seemed, by contrast, to wake my spirit from its wild and fantastic broodings to a consciousness of something like actual existence; as the mere reflections of objects, sunk in the vague pathless water, appear almost to strengthen it into substance. 
**********************************************************
(end: text unfinished)
[1]Alberto, Alberuccio, Bertuccio, Buccio, Bucciuolo
Special thanks to Jerome McGann for this text.

St. Agnes of Intercession

One of Dante Gabriel Rossetti's rare prose works, St. Agnes of Intercession was begun in 1850 when he was in his early twenties. The version below the fold (published posthumously in 1911) was left unfinished, as was an earlier version.

 An interesting note on the possible themes and direction the story might have taken can be extrapolated from the original title of the unpublished version ("The St. Agnes at Perugia. An Autopsychology") and the use of an alternative 'Motto' from Shelley's Prometheus Unbound:
Ere it shall be told.
Ere Babylon was dust,
the Magus Zoroaster, my dead child,
Met his own image Walking in the garden.
That apparition, sole of men, he saw.

(notes on original version: http://www.rossettiarchive.org/docs/nb0004.duke.rad.html#p9 )

2011/11/29

meta-ortho-para-Platonic


[conversation. walking. at night.]

Actually, just comment and response



 t writes: >> Your Image of the Imago Dei is just as conscious as you are, the person whose Image it is.One can only imagine what one can imagine, so a bartering G-d would be for a person on the level of bartering.Bargainig and barter are perfectly valid if that is where one is in life.>>

True, I tend to think. Things come as you're ready; the old mystery religions knew this, thus initiates were supported through various levels to the pure abstractions of the Forms by the utterance of their whole complex being. But my concern -- what I was expressing in that image -- is what might (presently, in our materialistic/ literal minded mass culture) be taught. The complex psychic phenomena mistrusted, leaving the tale / myth without the meaning, which is the work of active symbols. There's real reason to be concerned about what might be forced on children in a very literal way. No Child Left Behind, deliberately underfunded, is primed to dump the unfulfilled into the Valhalla of the voucher's 'alternative,' which for many is (alas) the Bob Jones U curriculum in the ready. The funding that's been funneled in direct opposition to law re separation of church and state is staggering. If anyone doubts this anymore, they haven't been (the old cliche) paying attention.

>>Apeasing a distant god comes from our fear. We will do anything to keep him happy and away from us. In my opinion, as long as we live in fear, we will always look for help from an outside Fixer. And we will always bargain with him.>>

Well, a lot is asked of us. We are beings that know we die. That image of the face of the virgin as she holds her child (wonderful symbol), enacted over and over and over.

 >> On the other hand why would one pray for even strength and love, if one believed thatwe were created with both, and had just forgotten?>>

Interesting. That's the myth of Lethe, drinking of the cup. The ones who remember, the teachers, make themselves expendable.

> ... I find few people who are looking for a place to stand. Instead they want someone to show them where, so they will feel protected.>>

And that's also what seems to be taught. Taught in everything. Keep your place. Buy this. If only X will happen. You're never too rich or too thin. Accept X as your savior/ The Way in X church in X way, or you will be Left Behind. In all honesty, I trust kids to 'get it' to a very high degree if they can just be allowed to open as their heart tells them. The real teaching is by example, not infliction. That's my true 'faith,' and it's Prayer as a life lived. As being. What expresses this so well, I think is Rossetti's story,  Hand and Soul

It once moved me to write some 130,00 words.:) At it's deepest heart, it tells the same truths that Diotima told Socrates, or that the old lady in the doorway told the woman in Y Tu Mama Tambien.

 William Sharp, aka Fiona Macleod, mother of the Celtic Revival, writes about it in his bio of Rossetti. Sharp first gives a synopsis of the story Hand and Soul. Here, he touches it directly:

...To this point in Hand and Soul I have kept close to the narrative itself and have dealt with it in extenso, both because of its beauty as a creation by the subject of this record and because of its thorough individuality; but I wall now quote at length the important passaes that follow, valuable not only for their inherent significance but also because of their specifically affecting the personality of Rossetti himself. In fact, these passages may be regarded as directly personal utterances applicable to himself as an artist, and this I know from his own lips as well as from every natural evidence; so that I have no hesitation in transcribing what amounts to an artistic confessio fideli, to Rossetti's own convictions as to how an artist should work with both "hand and soul" towards the accomplishment of every conception. Their applicability to all imaginatively and emotionally creative work will be manifest to many, and the central idea is certainly that which it would be well if most persons besides those who "create" would take to heart -- that true life is the truest worship and truest praise, "for with God is no lust of godhead." 
.... But when he looked in her eyes, he wept. And she came to him, and cast her hair over him, and, took her hands about his forehead, and spoke again: 'Thou hast said,' she continued, gently, 'that faith failed thee. This cannot be so. Either thou hadst it not, or thou hast it. But who bade thee strike the point betwixt love and faith? Wouldst thou sift the warm breeze from the sun that quickens it? Who bade thee turn upon God and say: Behold, my offering is of earth, and not worthy: thy fire comes not upon it: therefore, though I slay not my brother whom thou acceptest, I will depart before thou smite me. Why shouldst thou rise up and tell God He is not content? Had He, of His warrant, certified so to thee? Be not nice to seek out division; but possess thy love in sufficiency: assuredly this is faith, for the heart must believe first. What He hath set in thine heart to do, that do thou; and even though thou do it without thought of Him, it shall be well done: it is this sacrifice that He asketh of thee, and His flame is upon it for a sign. Think not of Him; but of His love and thy love. For God is no morbid exactor: He hath no hand to bow beneath, nor a foot, that thou shouldst kiss it.'

 And Chiaro held silence, and wept into her hair which covered his face; and the salt tears that he shed ran through her hair upon his lips; and he tasted the bitterness of shame.
Then the fair woman, that was his soul, spoke again to him, saying:
'And for this thy last purpose, and for those unprofitable truths of thy teaching, thine heart hath already put them away, and it needs not that I lay my bidding upon thee. How is it that thou, a man, wouldst say coldly to the mind what God hath said to the heart warmly? Thy will was honest and wholesome; but look well lest this also be folly to say, I, in doing this, do strengthen God among men. When at any time hath he cried unto thee, saying, 'My son, lend me thy shoulder, for I fall?' Deemest thou that the men who enter God's temple in malice, to the provoking of blood, and neither for his love nor for his wrath will abate their purpose, shall afterwards stand with thee in the porch, midway between Him and themselves, to give ear unto thy thin voice, which merely the fall of their visors can drown, and to see thy hands, stretched feebly, tremble among their swords? Give thou to God no more than he asketh of thee; but to man also, that which is man's. In all that thou doest, work from thine own heart, simply; for his heart is as thine, when thine is wise and humble; and he shall have understanding of thee. One drop of rain is as another, and the sun's prism in all: and shalt not thou be as he, whose lives are the breath of One? Only by making thyself his equal can he learn to hold communion with thee, and at last own thee above him. Not till thou lean over the water shalt thou see thine image therein: stand erect, and it shall slope from thy feet and be lost. Know that there is but this means whereby thou may'est serve God with man: Set thine hand and thy soul to serve man with God.'
 And when she that spoke had said these words within Chiaro's spirit, she left his side quietly, and stood up as he had first seen her; with her fingers laid together, and her eyes steadfast, and with the breadth of her long dress covering her feet on the floor. And, speaking again, she said: Chiaro, servant of God, take now thine Art unto thee, and paint me thus, as I am, to know me: weak, as I am, and in the weeds of this time; only with eyes which seek out labour, and with a faith, not learned, yet jealous of prayer. Do this; so shall thy soul stand before thee always, and perplex thee no more. And Chiaro did as she bade him. While he worked, his face grew solemn with knowledge: and before the shadows had turned, his work was done. Having finished, he lay back where he sat, and was asleep immediately: for the growth of that strong sunset was heavy about him, and he felt weak and haggard; like one just come out of a dusk, hollow country, bewildered with echoes, where he had lost himself, and who has not slept for many days and nights. And when she saw him lie back, the beautiful woman came to him, and sat at his head, gazing, and quieted his sleep with her voice. ***

When I am in my heart and you are in your heart, there is no distance between us.

>.Until we all acknowledge the fear that is the center of our minds we will remain right here. Those who are forced to go further will, but I think we must allow for human weaknesses and not look down at people who we think "just don't get it" >>

 Not looking down. Just -- in sorrow of a great step backward and all the loss and pain it will mean.

>> ( I do very much disagree with the interpretation of Abraham and Isaac. I see it differently and would not denigrate it. How to understand it? with the eyes of faith in love. T >>

 Of course. Thank your Rabbi. I'm speaking of it in the literal Sunday School way. Of course, this image and tale has a great history. It links so directly to archetype, and it has the most sublime symbolism.  http://www.aish.com/torahportion/moray/The_Binding.asp

 Also, of course, there's Kierkegaard's Fear and Trembling.

 But I keep feeling it speaks to what was learned in a far earlier tale of Iphigenia (note always the wind, that which "moves" ) :

 PAUL WOODRUFF: Agamemnon was leading the Greek army against Troy. They needed a favorable wind in order to cross the Aegean Sea to get from Greece to Troy and the winds kept coming the wrong way. So he consulted the prophet. The prophet said if you sacrifice your daughter Iphigenia, you will have fair winds. So he sent a message to his wife saying, "I found a bridegroom for Iphigenia. Bring her in her wedding dress and we'll have an altar and everything will be ready." Well, she went to the altar and there was no bridegroom. There was her father there with a knife. The Roman poet Lucretius, describes this scene and then ends with a ringing line, "So much evil religion can bring about," and it certainly can.
 BILL MOYERS: Because?
 PAUL WOODRUFF: Because religion is not always reverent. Religious wars represent a failure, I think, to recognize the common human experience of reverence in different religions. The great Israeli poet of peace, Yehuda Amichai, who died a few years ago, wrote in his last long poem a canto that has the theme, "Gods come and go, but prayer is forever."
 And the English poet of war, Rudyard Kipling, said something like that in one of the poems he wrote for his novel, KIM, and he's speaking of a? of a man who's worshipping a burnished idol. And he says, "His god is as his fates assign/His prayer is all the world's, and thine."
 Both poets in very? in different ways, I think, were trying to get at the same idea that if we can get beyond differences in articulate belief and focus on the reverence that is possible in the different religious traditions and the human vulnerability, the human needs which are represented in our common prayers, gods come and go, but prayer is forever. It's a very powerful line.
 ***
 It is.
 **
 x's

post that inspired t's comments:


dancing amid the pyre



Oh, you're going to zap me with penicillin and pesticides. Spare me that and I'll spare you the bomb and aerosols. But don't confuse progress with perfectibility. A great poet is always timely. A great philosopher is an urgent need. There's no rush for Isaac Newton. We were quite happy with Aristotle's cosmos. Personally, I preferred it. Fifty-five crystal spheres geared to God's crankshaft is my idea of a satisfying universe. I don't think of anything more trivial than the speed of light. Quarks, quasars - big bangs, black holes - who gives a shit? How did you pure logic / techs con us out of all that status? All that money? And why are you so pleased with yourselves? ~Arcadia, Tom Stoppard







:) Which is also to say -- why assume I'm against technology and progress and growth because I (like Jung) think we have something to learn from such as the Taos Pueblos? (below)




Jung frames it as a "truth or a self-understanding similar to that of Ancient Egypt." And the rest of what the chief says in that excerpt is very much to the present point. What is we have lost -- need to learn?




Setting: Abraham and his son. The knife in the air. And now?




We have that human reflex / instinct / condition of talking to the inner voice.



We're doing it all the time. It's taking the place of our life, this bargaining.




Is this impulse built into the mindset of having a distant god that must be pleased? Because having that makes us give away all *real* responsibility for the outcome. And that means we give away the responsibility for living life. Our own living.




When did this sickness come, this immobilizing stepping back from life? It's the religion of victims, Revelation, the Apocalypse. The impulse for vengeance in the oppressed. That part of a Diaspora.




Elohim. That's a plural. GodS from the beginning.




And God is whatever created and creates. Does it ask me to come begging to it, trying to make deals? It seems to me that unless you're asking for strength and love that that's what you're doing in most prayer. It seems to me that a creator created me to be exuberant in what it made me. That my exuberance itself is the prayer and offering it seeks from me. If it leaves me to define my space and actions, to schedule my curiosity's impulse to longing as my being's best guide, then I shall do that with the best energy as it informs me is fit. Who am I to question what god has made, and what god has made of me?




Living, full living for all. That's the best praying I can think of.




What is our marriage with death to be? Like Psyche, our dark lover whose face we can't see, the mystery we come out of and will all yield to, our sublime friend there in the unconscious at all times? Or is death hated and belittled? The latter makes our living pointless, all just a test for some greater deathlessness. Yet to be deathless is to dance in and with and through our season. To understand we're never lost or alone or even here.




We're never not in the act of love.




The answer to this, that endless act of love -- a state -- is to find the deity again in ourselves. In each other. In this flesh and blood of a living earth.




The stars and heavens do move us. Do you know that pendulums go mad during eclipses? Einstein would love it. He knew he didn't have it all. He knew it was more... that it's all of a piece. Sure, of course, Christ is of the higher mysteries, that tradition we see in the Greek, Orphic, Mithraic. (Jung does great leg work on this. It's why the Nag Hammadi scrolls were taken directly to him; else, like the Dead Sea Scrolls, it would have been a bear getting them into the light day.) But it's a mockup of an Old Testament prophecy that never even existed that he's been dressed in by our present theocracy of Leftbehinders.




But back to Jung. What was he saying, what did it mean? I think reading his later works directly, and maybe the orientation in Shamdasni's new history (also an essay here:http://www.blackwellpublishers.co.uk/Joap/JOAP119.pdf ) are about the best grounding in Jung, imho and for my purposes. I'm not an analyst and not even especially interested in an analyst's work. Jung was much more than just that. And much more than any New Age or second sloggings of him will ever yield.




But I apologize for the rant. But it felt good, and you did ask. You sat down at my table. So let's leave you where you came in...




How do we live in a world that's slowly winding down, Spinning into the void, consuming itself in fire, Heading for chill extinction in universal ash? Is "wanting to know" enough? Or dancing amid the pyre? Or seeking to be immortal in the glow of the world's renown? How long can these sustain us while we're waiting for the smash? How comforting to have lived in the Age of Enlightenment, Secure in the classical concept of perfectibility: A slow, steady ascent; a striving to regain; Newtonian Law the root of our fixed stability; Restoring the lost gardens, eager to attain Arcadia: the crown of human accomplishment. But Newton's physics cracks; chaos conceived the world: I snap my playscript shut: a swirl of wind gusts Into flame the dry brush of the barren African veldt; In an ocean of ashes, islands of order violently hurled, Mirages only, fractured fractals; security trusts Only its own complacency, which the flame of a candle will melt. Entrapped in entropy then, do we give up or go mad? Out of chaos can there be order? Is that a justified stance? If not, why do artists strive to impose a shape on the world? Are hexameters patently pointless? Is rhyming merely a fad? No: though poetry may be no weapon, and music no banner unfurled, And we can't change our future by dancing - yet all we have left is the dance. Enlightenment after Tom Stoppard's Arcadia Peter Malin April 1999




We are sorely in need of a Truth or a self-understanding similar to that of Ancient Egypt, which I have found still living with the Taos Pueblos. Their chief of ceremonies old Ochwiay Biano (Mountain Lake) said to me : 'We are the people who live on the roof of the world, we are the sons of the Sun, who is our father. We help him daily to rise and to cross the sky. We do not do this for ourselves, but for the Americas also. Therefore they should not interfere with our religion. But if they continue to do so (by missionaries) and hinder us, then they will see in ten years the sun will rise no more.' He correctly assumes that their day, their light, their consciousness and their meaning will die, when destroyed through the narrow-mindedness of American Rationalism, and the same will happen to the whole world, when subjected to such treatment. That is the reason I tried to find the best truth and the clearest light I could attain to, and since I have reached my highest point and can't transcend any more, I am guarding my light and my treasure, convinced that nobody would gain and I myself would be badly, even hopelessly injured, if I should lose it. It is the most precious not only to me, but above all to the darkness of the creator, who needs man to illuminate his creation. If God had foreseen his world, it would be a mere senseless machine and Man's existence a useless freak. My intellect can envisage the latter possibility, but the whole of my being says 'No' to it...

~CGJung, letter 9/14/1960




http://web.archive.org/web/20100226051757/http://www.jungcircle.com/muse/plato.htm

meta-ortho-para-Platonic


[conversation. walking. at night.]

Actually, just comment and response

2011/09/09

illuminating them like reliquaries

More on Mike Kelly's exhibit at the Gagosian Gallery. Nice review from Art Daily, certainly better behaved than Adrian Searle's (rather fun) (appropriately gonzo) piece in the Guardian.

Would love to see this exhibit. Conjuring Rossetti's presence strikes me as logical. As with Blake and Keats, he was an apprehension of a milestone, a point in time where Art understood itself, embedding (perfect word) the big E eternal as it came into him, a moment's monument,-- Memorial from the Soul's eternity To one dead deathless hour. And this:
In examining the extensive archive that was amassed of Kandor’s depiction in Superman comics, Kelley was struck by the inconsistent nature of its ongoing representation. Choosing twenty diverse examples from the myriad two-dimensional renderings of the sci-fi city, Kelley has created three-dimensional Kandors and variant works. In these he explores the formal properties of reflectivity and translucency by casting the Kandors in colored resins, setting them in tinted glass bottles, and illuminating them like reliquaries in specifically designed settings.

Grok. The work is a dissertation. The inconsistent nature of the ongoing representation: Time looking back at its movement, Psyche's three-way mirror (do I look fat in this?); the properties of matter groping for a flicker of their ultimate unity, the once-living, now unyielding resin and color as archetype. The rage of Bizarro seeing his own face in a glass.

illuminating them like reliquaries

More on Mike Kelly's exhibit at the Gagosian Gallery. Nice review from Art Daily, certainly better behaved than Adrian Searle's (rather fun) (appropriately gonzo) piece in the Guardian.

Would love to see this exhibit. Conjuring Rossetti's presence strikes me as logical. As with Blake and Keats, he was an apprehension of a milestone, a point in time where Art understood itself, embedding (perfect word) the big E eternal as it came into him, a moment's monument,-- Memorial from the Soul's eternity To one dead deathless hour. And this:
In examining the extensive archive that was amassed of Kandor’s depiction in Superman comics, Kelley was struck by the inconsistent nature of its ongoing representation. Choosing twenty diverse examples from the myriad two-dimensional renderings of the sci-fi city, Kelley has created three-dimensional Kandors and variant works. In these he explores the formal properties of reflectivity and translucency by casting the Kandors in colored resins, setting them in tinted glass bottles, and illuminating them like reliquaries in specifically designed settings.

Grok. The work is a dissertation. The inconsistent nature of the ongoing representation: Time looking back at its movement, Psyche's three-way mirror (do I look fat in this?); the properties of matter groping for a flicker of their ultimate unity, the once-living, now unyielding resin and color as archetype. The rage of Bizarro seeing his own face in a glass.