Log24

Wednesday, March 25, 2020

Spectral Evidence

Filed under: General — Tags: — m759 @ 3:00 pm

See the recent post “On the Spectrum” and

See also The Matthias Defense.

Saturday, April 30, 2016

Bit by Bit

Filed under: General — Tags: — m759 @ 12:00 pm

In memory of Claude Shannon, who would have turned 100 today.

See "The Matthias Defense" and citations of that page in this journal.

Friday, February 24, 2006

Friday February 24, 2006

Filed under: General — Tags: — m759 @ 1:00 pm

For St. Matthias's Day
(traditional calendar):

Log24, April 25, 2003 and
The Matthias Defense.
 

Thursday, December 29, 2005

Thursday December 29, 2005

Filed under: General — m759 @ 6:29 pm

Express

You've got to make him
Express himself
Hey, hey, hey, hey

Madonna  

Humboldt's Gift:

The image “http://www.log24.com/log/pix05B/051229-Express162.gif” cannot be displayed, because it contains errors.

Related material on trains:

Davenport's Express
and End of Days.

Related material on 162:

Dogma Part II: Amores Perros,
The Matthias Defense,
The Still Point and the Wheel,
  Mark, and Confession.

Related material on
self-expression:

Wishmaster 3:
Beyond the
Gates of Hell
,

 

SciFi channel,
7 PM tonight

The image “http://www.log24.com/log/pix05B/051229-JennyOhara.jpg” cannot be displayed, because it contains errors.

"This world is not conclusion;
a sequel stands beyond
."
Emily Dickinson

Monday, April 4, 2005

Monday April 4, 2005

Filed under: General — m759 @ 4:04 am
Fourth Day of the Fourth Month,
4:04:04

“My wife took, unnoticed, this picture, unposed, of me in the act of writing a novel…. The date (discernible in the captured calendar) is February 27, 1929. The novel, Zashchita Luzhina (The Defense), deals with the defense invented by an insane chess player….”
— Vladimir Nabokov, note to photograph following page 256 in Speak, Memory: An Autobiography Revisited, Vintage International paperback, August 1989

— Quoted in The Matthias Defense

From a site titled Meaning of the Twentieth Century —

“Freeman Dyson has expressed some thoughts on craziness. In a Scientific American article called ‘Innovation in Physics,’ he began by quoting Niels Bohr. Bohr had been in attendance at a lecture in which Wolfgang Pauli proposed a new theory of elementary particles. Pauli came under heavy criticism, which Bohr summed up for him: ‘We are all agreed that your theory is crazy. The question which divides us is whether it is crazy enough to have a chance of being correct. My own feeling is that is not crazy enough.’ To that Freeman added: ‘When a great innovation appears, it will almost certainly be in a muddled, incomplete and confusing form. To the discoverer, himself, it will be only half understood; to everyone else, it will be a mystery. For any speculation which does not at first glance look crazy, there is no hope!’ “

Kenneth Brower, The Starship and the Canoe, 1979, pp. 146, 147

It is my hope that the speculation, implied in The Matthias Defense, that the number 162 has astonishing mystical properties (as a page number, article number, etc.) is sufficiently crazy to satisfy Pauli and his friend Jung as well as the more conventional thinkers Bohr and Dyson.

— Log24.net, Feast of St. Mark, 2003

See also The Black Queen and The Eight.
 
In accordance with the theology of the previous entry, based on Zein’s list of the most common Chinese characters, here are some meanings of

character 162:

[si4] {sì} /to watch/to wait/to examine/to spy/
[si4] {sì} /to seem/to appear/similar/like/to resemble/
[si4] {sì} /until/wait for/
[si4] {sì} /rhinoceros indicus/
[si4] {sì} /four/
[si4] {sì} /(surname)/wife of older brother/
[si4] {sì} /Buddhist temple/
[si4] {sì} /6th earthly branch/9-11 a.m./
[si4] {sì} /stream which returns after branching/
[si4] {sì} /place name/snivel/
[si4] {sì} /offer sacrifice to/
[si4] {sì} /hamper/trunk/
[si4] {sì} /plough/ploughshare/
[si4] {sì} /four (fraud-proof)/market/
[si4] {sì} /to feed/
[si4] {sì} /to raise/to rear/to feed/
[si4] {sì} /team of 4 horses/
[si4 bai3 wan4] {sì bǎi wàn} /four million/
[si4 bai3 yi4] {sì bǎi yì} /40 billion/
[si4 cao2] {sì cáo} /feeding trough/
[si4 cao3] {sì cǎo} /forage grass/
[si4 chu4] {sì chù} /all over the place/everywhere and all directions/
[si4 chuan1] {sì chuān} /Sichuan province, China/
[si4 chuan1 sheng3] {sì chuān shěng} /(N) Sichuan, a south west China province/
[si4 de5] {sì de} /seem as if/rather like/
[si4 fang1] {sì fāng} /four-way/four-sided/
[si4 fen1 zhi1 yi1] {sì fēn zhī yī} /one-quarter/
[si4 fu2] {sì fú} /servo/
[si4 fu2 qi4] {sì fú qì} /server (computer)/
[si4 ge4 xiao3 shi2] {sì gè xiǎo shí} /four hours/
[si4 hu5] {sì hu} /apparently/to seem/to appear/as if/seemingly/
[si4 hu5 hen3 an1 quan2] {sì hu hěn ān quán} /to appear (to be) very safe/
[si4 ji1] {sì jī} /to watch for one's chance/
[si4 ji4] {sì jì} /(n) the four seasons/
[si4 liao4] {sì liào} /feed/fodder/
[si4 lun2 ma3 che1] {sì lún mǎ chē} /chariot/
[si4 men2 jiao4 che1] {sì mén jiào chē} /sedan (motor car)/
[si4 mian4 ba1 fang1] {sì miàn bā fāng} /in all directions/all around/far and near/
[si4 mian4 ti3] {sì miàn tǐ} /tetrahedron/
[si4 miao4] {sì miào} /temple/monastery/shrine/
[si4 nian2] {sì nián} /four years/
[si4 nian2 qian2] {sì nián qián} /four years previously/
[si4 nian2 zhi4 de5 da4 xue2] {sì nián zhì de dà xué} /four-year university/
[si4 qian1] {sì qiān} /four thousand/4 000/
[si4 shi2] {sì shí} /forty/40/
[si4 shi2 duo1] {sì shí duō} /more than 40/
[si4 shi2 liu4] {sì shí liù} /forty six/46/
[si4 shi2 san1] {sì shí sān} /43/forty three/
[si4 shi4 er2 fei1] {sì shì ér fēi} /(saying) appeared right but actually was wrong/
[si4 tian1] {sì tiān} /four days/
[si4 xiao4 fei1 xiao4] {sì xiào fēi xiào} /(saying) resemble a smile yet not smile/
[si4 xue3] {sì xuě} /snowy/
[si4 yang3] {sì yǎng} /to raise/to rear/
[si4 yang3 zhe3] {sì yǎng zhě} /feeder/
[si4 yuan4] {sì yuàn} /cloister/
[si4 yue4] {sì yuè} /April/fourth month/
[si4 yue4 shi2 qi1 hao4] {sì yuè shí qī hào} /April 17/
[si4 zhi1] {sì zhī} /(n) the four limbs of the body/
[si4 zhou1] {sì zhōu} /all around/

ktmatu.com Chinese-English dictionary

Friday, April 1, 2005

Friday April 1, 2005

Filed under: General — m759 @ 12:00 pm

April 1 at Noon

“Philosophers ponder the idea of identity: what it is to give something a name on Monday and have it respond to that name on Friday.”

— Bernard Holland, C12, N.Y. Times, 5/20/96

From Nov. 24, 2002:

Searched the web for “Joyce and Aquinas” “William T. Noon“.  Results 1-5 of about 15:

Dogma
Dogma, theological” — entry in the index (paper, not marble) to Joyce and Aquinas, by William T. Noon, SJ, Yale U. Press 1957, 2nd printing 1963, page 162.
m759.freeservers.com/2001-03-20-dogma.html – 9k 

The Matthias Defense
Contemplatio: aesthetic joy of, 54-5″ — index to Joyce and Aquinas, by William T. Noon, SJ, Yale University Press, second printing, 1963, page 162.
m759.freeservers.com/2001-03-22-matthias.html – 6k 

Wag the Dogma
One economy would be to teach the trivium using only one book — Joyce and Aquinas, by William T. Noon (Yale, 1957), which ties together philology, logic, and
m759.freeservers.com/2001-04-06-wag.html – 6k 

Shining Forth
Please go away, Paz begged silently…. “De veras! It’s so romantic!”. — Let Noon Be Fair William T. Noon, SJ, Chapter 4 of Joyce and Aquinas, Yale University
m759.freeservers.com/2001-03-15-shining.html – 10k 

Midsummer Eve’s Dream
notions… The quidditas or essence of an angel is the same as its form. (See William T. Noon, SJ, Joyce and Aquinas, Yale, 1957).
m759.freeservers.com/1995-06-23-midsummer.html – 12k

See also Monday’s entry.

Tuesday, August 19, 2003

Tuesday August 19, 2003

Filed under: General — Tags: , — m759 @ 10:23 pm

O'Hara's Fingerpost

In The New York Times Book Review of next Sunday (August 24, 2003), Book Review editor Charles McGrath writes that author John O'Hara

"… discovered a kind of story… in which a line of dialogue or even a single observed detail indicates that something crucial has changed."

From the Online Etymology Dictionary:

crucial – 1706, from Fr. crucial… from L. crux (gen. crucis) "cross." The meaning "decisive, critical" is extended from a logical term, Instantias Crucis, adopted by Francis Bacon (1620); the notion is of cross fingerboard signposts at forking roads, thus a requirement to choose.

The remainder of this note deals with the "single observed detail" 162.

 

162

Instantias Crucis

Francis Bacon says

"Among Prerogative Instances I will put in the fourteenth place Instances of the Fingerpost, borrowing the term from the fingerposts which are set up where roads part, to indicate the several directions. These I also call Decisive and Judicial, and in some cases, Oracular and Commanding Instances. I explain them thus. When in the investigation of any nature the understanding is so balanced as to be uncertain to which of two or more natures the cause of the nature in question should be assigned on account of the frequent and ordinary concurrence of many natures, instances of the fingerpost show the union of one of the natures with the nature in question to be sure and indissoluble, of the other to be varied and separable; and thus the question is decided, and the former nature is admitted as the cause, while the latter is dismissed and rejected. Such instances afford very great light and are of high authority, the course of interpretation sometimes ending in them and being completed. Sometimes these instances of the fingerpost meet us accidentally among those already noticed, but for the most part they are new, and are expressly and designedly sought for and applied, and discovered only by earnest and active diligence."

The original:

Inter praerogativas instantiarum, ponemus loco decimo quarto Instantias Crucis; translato vocabulo a Crucibus, quae erectae in biviis indicant et signant viarum separationes. Has etiam Instantias Decisorias et Judiciales, et in casibus nonnullis Instantias Oraculi et Mandati, appellare consuevimus. Earum ratio talis est. Cum in inquisitione naturae alicujus intellectus ponitur tanquam in aequilibrio, ut incertus sit utri naturarum e duabus, vel quandoque pluribus, causa naturae inquisitae attribui aut assignari debeat, propter complurium naturarum concursum frequentem et ordinarium, instantiae crucis ostendunt consortium unius ex naturis (quoad naturam inquisitam) fidum et indissolubile, alterius autem varium et separabile ; unde terminatur quaestio, et recipitur natura illa prior pro causa, missa altera et repudiata. Itaque hujusmodi instantiae sunt maximae lucis, et quasi magnae authoritatis; ita ut curriculum interpretationis quandoque in illas desinat, et per illas perficiatur. Interdum autem Instantiae Crucis illae occurrunt et inveniuntur inter jampridem notatas; at ut plurimum novae sunt, et de industria atque ex composito quaesitae et applicatae, et diligentia sedula et acri tandem erutae.

— Francis Bacon, Novum Organum, Book Two, "Aphorisms," Section XXXVI

A Cubist Crucifixion

An alternate translation:

"When in a Search of any Nature the Understanding stands suspended, the Instances of the Fingerpost shew the true and inviolable Way in which the Question is to be decided. These Instances afford great Light…"

From a review by Adam White Scoville of Iain Pears's novel titled An Instance of the Fingerpost:

"The picture, viewed as a whole, is a cubist description, where each portrait looks strikingly different; the failings of each character's vision are obvious. However, in a cubist painting the viewer often can envision the subject in reality. Here, even after turning the last page, we still have a fuzzy view of what actually transpired. Perhaps we are meant to see the story as a cubist retelling of the crucifixion, as Pilate, Barabbas, Caiaphas, and Mary Magdalene might have told it. If so, it is sublimely done so that the realization gradually and unexpectedly dawns upon the reader. The title, taken from Sir Francis Bacon, suggests that at certain times, 'understanding stands suspended' and in that moment of clarity (somewhat like Wordsworth's 'spots of time,' I think), the answer will become apparent as if a fingerpost were pointing at the way. The final narrative is also titled An Instance of the Fingerpost, perhaps implying that we are to see truth and clarity in this version. But the biggest mystery of this book is that we have actually have no reason to credit the final narrative more than the previous three and so the story remains an enigma, its truth still uncertain."

For the "162" enigma, see

Dogma,

The Matthias Defense, and

The Still Point and the Wheel.

See also the December 2001 Esquire and

the conclusion of my previous entry.
 

Friday, April 25, 2003

Friday April 25, 2003

Filed under: General,Geometry — Tags: , , — m759 @ 7:59 pm

Mark

Today is the feast of Saint Mark.  It seems an appropriate day to thank Dr. Gerald McDaniel for his online cultural calendar, which is invaluable for suggesting blog topics.

Yesterday's entry "Cross-Referenced" referred to a bizarre meditation of mine titled "The Matthias Defense," which combines some thoughts of Nabokov on lunacy with some of my own thoughts on the Judeo-Christian tradition (i.e., also on lunacy).  In this connection, the following is of interest:

From a site titled Meaning of the Twentieth Century —

"Freeman Dyson has expressed some thoughts on craziness. In a Scientific American article called 'Innovation in Physics,' he began by quoting Niels Bohr. Bohr had been in attendance at a lecture in which Wolfgang Pauli proposed a new theory of elementary particles. Pauli came under heavy criticism, which Bohr summed up for him: 'We are all agreed that your theory is crazy. The question which divides us is whether it is crazy enough to have a chance of being correct. My own feeling is that is not crazy enough.' To that Freeman added: 'When a great innovation appears, it will almost certainly be in a muddled, incomplete and confusing form. To the discoverer, himself, it will be only half understood; to everyone else, it will be a mystery. For any speculation which does not at first glance look crazy, there is no hope!' "

Kenneth Brower, The Starship and the Canoe, 1979, pp. 146, 147

It is my hope that the speculation, implied in The Matthias Defense, that the number 162 has astonishing mystical properties (as a page number, article number, etc.) is sufficiently crazy to satisfy Pauli and his friend Jung as well as the more conventional thinkers Bohr and Dyson.  It is no less crazy than Christianity, and has a certain mad simplicity that perhaps improves on some of that religion's lunatic doctrines. 

Some fruits of the "162 theory" —

Searching on Google for muses 162, we find the following Orphic Hymn to Apollo and a footnote of interest:

27 Tis thine all Nature's music to inspire,
28 With various-sounding, harmonising lyre;
29 Now the last string thou tun'ft to sweet accord,
30 Divinely warbling now the highest chord….

"Page 162 Verse 29…. Now the last string…. Gesner well observes, in his notes to this Hymn, that the comparison and conjunction of the musical and astronomical elements are most ancient; being derived from Orpheus and Pythagoras, to Plato. Now, according to the Orphic and Pythagoric doctrine, the lyre of Apollo is an image of the celestial harmony…."

For the "highest chord" in a metaphorical sense, see selection 162 of the 1919 edition of The Oxford Book of English Verse (whose editor apparently had a strong religious belief in the Muses (led by Apollo)).  This selection contains the phrase "an ever-fixèd mark" — appropriately enough for this saint's day.  The word "mark," in turn, suggests a Google search for the phrase "runes to grave" Hardy, after a poem quoted in G. H. Hardy's A Mathematician's Apology.

Such a search yields a website that quotes Housman as the source of the "runes" phrase, and a further search yields what is apparently the entire poem:

Smooth Between Sea and Land

by A. E. Housman

Smooth between sea and land
Is laid the yellow sand,
And here through summer days
The seed of Adam plays.

Here the child comes to found
His unremaining mound,
And the grown lad to score
Two names upon the shore.

Here, on the level sand,
Between the sea and land,
What shall I build or write
Against the fall of night?

Tell me of runes to grave
That hold the bursting wave,
Or bastions to design
For longer date than mine.

Shall it be Troy or Rome
I fence against the foam
Or my own name, to stay
When I depart for aye?

Nothing: too near at hand
Planing the figured sand,
Effacing clean and fast
Cities not built to last
And charms devised in vain,
Pours the confounding main.

(Said to be from More Poems (Knopf, 1936), p. 64)

Housman asks the reader to tell him of runes to grave or bastions to design.  Here, as examples, are one rune and one bastion.

 


The rune known as
"Dagaz"

Represents
the balance point or "still point."


The Nike Bastion

 Dagaz: (Pronounced thaw-gauze, but with the "th" voiced as in "the," not unvoiced as in "thick") (Day or dawn.)

From Rune Meanings:

 Dagaz means "breakthrough, awakening, awareness. Daylight clarity as opposed to nighttime uncertainty. A time to plan or embark upon an enterprise. The power of change directed by your own will, transformation. Hope/happiness, the ideal. Security and certainty. Growth and release. Balance point, the place where opposites meet."

Also known as "the rune of transformation."

For the Dagaz rune in another context, see Geometry of the I Ching.  The geometry discussed there does, in a sense, "hold the bursting wave," through its connection with Walsh functions, hence with harmonic analysis.

 Temple of Athena Nike on the Nike Bastion, the Acropolis, Athens.  Here is a relevant passage from Paul Valéry's Eupalinos ou L'Architecte about another temple of four columns:

Et puis… Écoute, Phèdre (me disait-il encore), ce petit temple que j'ai bâti pour Hermès, à quelques pas d'ici, si tu savais ce qu'il est pour moi ! — Où le passant ne voit qu'une élégante chapelle, — c'est peu de chose: quatre colonnes, un style très simple, — j'ai mis le souvenir d'un clair jour de ma vie. Ô douce métamorphose ! Ce temple délicat, nul ne le sait, est l'image mathématique d'une fille de Corinthe que j'ai heureusement aimée. Il en reproduit fidèlement les proportions particulières. Il vit pour moi !

Four columns, in a sense more suited to Hardy's interests, are also a recurrent theme in The Diamond 16 Puzzle and Diamond Theory.

Apart from the word "mark" in The Oxford Book of English Verse, as noted above, neither the rune nor the bastion discussed has any apparent connection with the number 162… but seek and ye shall find.
 

Thursday, April 24, 2003

Thursday April 24, 2003

Filed under: General — m759 @ 3:33 am

Cross-Referenced

Shortly after midnight on the night of April 22-23, I updated my entry for Shakespeare's birthday with the following quotation: 

"With a little effort, anything can be shown to connect with anything else: existence is infinitely cross-referenced."

Opening sentence of Martha Cooley's The Archivist

About 24 hours later, I came across the following obituary in The New York Times: 

"Edgar F. Codd, a mathematician and computer scientist who laid the theoretical foundation for relational databases, the standard method by which information is organized in and retrieved from computers, died on Friday…. He was 79."

The Times does not mention that the Friday it refers to is Good  Friday.  God will  have his little jokes.

From Computerworld.com:

1969: Edgar F. "Ted" Codd invents the relational database.
1969: Edgar F. "Ted" Codd invents the relational database.

1969: Edgar F. “Ted” Codd invents the relational database.

1973: Cullinane, led by John J. Cullinane, ships IDMS, a network-model database for IBM mainframes.

1976: Honeywell ships Multics Relational Data Store, the first commercial relational database.

For a better (and earlier) obituary than the Times's, see The San Jose Mercury News of Easter Sunday.  For some thoughts on death and the afterlife appropriate to last weekend, see The Matthias Defense.

The Exorcist, 1973
 

Sunday, November 24, 2002

Sunday November 24, 2002

Filed under: General — m759 @ 7:47 pm

In honor of
William F. Buckley’s birthday

Results of a Google search –

Searched the web for “Joyce and Aquinas” “William T. Noon“.  Results 1-5 of about 15:

Dogma
Dogma, theological” — entry in the index (paper, not marble) to Joyce and Aquinas,
by William T. Noon, SJ, Yale U. Press 1957, 2nd printing 1963, page 162.
m759.freeservers.com/2001-03-20-dogma.html – 9k – Nov. 23, 2002 – CachedSimilar pages

The Matthias Defense
Contemplatio: aesthetic joy of, 54-5″ — index to Joyce and Aquinas, by William
T. Noon, SJ, Yale University Press, second printing, 1963, page 162.
m759.freeservers.com/2001-03-22-matthias.html – 6k – Nov. 23, 2002 – CachedSimilar pages

Wag the Dogma
One economy would be to teach the trivium using only one book — Joyce and Aquinas,
by William T. Noon (Yale, 1957), which ties together philology, logic, and
m759.freeservers.com/2001-04-06-wag.html – 6k – Nov. 23, 2002 – CachedSimilar pages

Shining Forth
Please go away, Paz begged silently…. “De veras! It’s so romantic!”. — Let Noon
Be Fair William T. Noon, SJ, Chapter 4 of Joyce and Aquinas, Yale University
m759.freeservers.com/2001-03-15-shining.html – 10k – Nov. 23, 2002 – CachedSimilar pages

Midsummer Eve’s Dream
notions… The quidditas or essence of an angel is the same as its
form. (See William T. Noon, SJ, Joyce and Aquinas, Yale, 1957).
m759.freeservers.com/1995-06-23-midsummer.html – 12k – Nov. 23, 2002 – CachedSimilar pages

Sunday, September 8, 2002

Sunday September 8, 2002

Filed under: General — Tags: — m759 @ 4:24 pm

ART WARS of September 8, 2002:

Sunday in the Park with Forge

From The New York Times obituary section of Saturday, September 7, 2002:

Andrew Forge, 78, Painter
and a Former Dean at Yale, Dies

By ROBERTA SMITH

Andrew Forge, a painter, critic, teacher and former dean of painting at the Yale School of Art, died on Wednesday [Sept. 4] in New Milford, Conn. He was 78…

[As a painter] he reduced his formal vocabulary to two small, basic units: tiny dots and short, thin dashes of paint that he called sticks. He applied those elements meticulously, by the thousands and with continual adjustments of shape, color, orientation and density until they coalesced into luminous, optically unstable fields.

These fields occasionally gave hints of landscapes or figures, but were primarily concerned with their own internal mechanics, which unfolded to the patient viewer with a quiet, riveting lushness. In a New York Times review of Mr. Forge’s retrospective at the Yale Center for British Art in 1996, John Russell wrote that “the whole surface of the canvas is mysteriously alive, composing and recomposing itself as we come to terms with it.”

Above: Untitled image from Andrew Forge: Recent Paintings, April 2001, Bannister Gallery, Rhode Island College, Providence, RI

See also

An Essay on the work of Andrew Forge
by Karen Wilkin
in The New Criterion, September 1996

From that essay:

“At a recent dinner, the conversation—fueled, I admit, by liberal amounts of very good red wine—became a kind of Socratic dialogue about the practice of art criticism…. There was… general agreement that it’s easier to find the rapier phrase to puncture inadequate or pretentious work than to come up with a verbal equivalent for the wordless experience of being deeply moved by something you believe to be first rate.”

See also my journal note of March 22, 2001, The Matthias Defense, which begins with the epigraph

Bit by bit, putting it together.
Piece by piece, working out the vision night and day.
All it takes is time and perseverance
With a little luck along the way.
— Stephen Sondheim

Saturday, September 7, 2002

Saturday September 7, 2002

Filed under: General — m759 @ 4:44 pm

The Boys from Uruguay

If one were to write a “secret history” of the twentieth century, one possible organizing theme might be the religious struggle between worshippers of the Semitic deity (variously known as Yahweh, God, and Allah) and worshippers of the Aryan deities… notably, the Aryan god of music, light, and reason, Apollo.

(See my jounal notes of Monday, Sept. 2, 2002, below.)

In perhaps the best academic website I have ever seen, Karey L. Perkins quotes Walker Percy:

“The truth is that man’s capacity for symbol-mongering in general and language in particular is…intimately part and parcel of his being human, of his perceiving and knowing, of his very consciousness…”

The greatest symbol-monger of the twentieth century was, of course, Adolf Hitler. His use of the Aryan sun-wheel symbol rose to the level of genius. Of course, it ultimately failed to win the approval of the sun god himself, Apollo, who is also the god of reason.

Since symbol-mongering cannot be avoided, let us hope that it can be done in a somewhat more reasonable way than that of the National Socialist movement. Two examples suggest themselves.

  1. From Peggy Noonan’s column of Friday, Sept. 6:

    The cross, the heart, and the flag.

  2. From Karey Perkins’s website:

    A brain, a heart, and courage

On this Rosh Hashanah, the cross as a symbol of intelligence may be offensive to some worshippers of Yahweh. Let them read The Archivist, a novel by Martha Cooley, and then my journal note The Matthias Defense.

They might also contemplate the biblical quotation in the musical “Contact” broadcast from Lincoln Center on September 1, 2002: “Let there be light!”

Three Jews named Paul have been associated with light…

  1. Saul of Tarsus, who later assumed an alias.

  2. Paul Newman, whose performance in “The Verdict” continues, indirectly, to trouble Cardinal Law of Boston.

  3. Paul R. Halmos, a personal hero of mine ever since I saw his Finite Dimensional Vector Spaces and Measure Theory as an ignorant young undergraduate browsing the bookstores of Harvard Square.

In accordance with the “secret history” theme mentioned above, the struggle between Aryan and Semitic religions may also be viewed in the light of the struggle between Christianity and Communism. Hitler exploited this viewpoint very successfully, pretending to be the champion of the Christians against the godless Reds. Peggy Noonan also successfully uses this strategy. Both Hitler and Noonan manage to ignore the fact that Christianity is itself one of the Semitic religions, and that at least two of its three deities are Jewish.

As for me, I rather identify with the young Hitler clone at the end of the film “The Boys from Brazil.” Forced to decide between Gregory Peck and Sir Laurence Olivier, he sides with Olivier. His reason? Peck lied.

In a similar situation, forced to decide between Peggy Noonan and the Jew Halmos, I would probably side with Halmos. Halmos, who should, if not a saint, be at least dubbed a knight, does not, unlike the great majority of the damned human race, lie.

See Halmos’s memoir, I Want to Be a Mathematician. In particular, see the single index entry “communist by allegation” and the 29 entries under “Uruguay.”

Happy birthday to Elia Kazan and Peggy Noonan, and a happy and prosperous New Year to should-be-Sir Paul R. Halmos. 

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