♪ "So you wanna play with magic?" ♪ — Katy Perry
♪ "So you wanna play with magic?" ♪ — Katy Perry
Related reading —
" He, in his turn, gazes at the couple, at these stand-ins called upon to underwrite a thousand marriages, a thousand renewed couplings. Diamond’s had the same idea as him: the woman’s forehead has a bindi-nipple on it too. For a fraction of a second, Phocan senses one more act of standing-in or substitution at work here; the presence, veiled, redacted, of a coupling unconsummated, of a bride uncaptured—too young, a child almost—exiting the frame. Sennet’s briefing the students further: 'Once you take your bathrobes off,' he says, 'the cameras will detect the markers, and, through these, your exact positions. As long,' he adds, pointing at the floor’s tape-demarcated central area, 'as you stay within the borders of this square—that is, inside the white lines. Of course, you’ve got the bed, but…' Perera picks the thread up: 'As discussed,' she tells them, 'we want to ascertain the stress occasioned by a wide range of positions.' Her diction, coupled with the Sri Lankan accent in which they’re delivered, makes Phocan wonder whether these words are reproduced verbatim from her research brief or whether she always speaks with such lilting formality. 'To that end,' she carries on, 'we ask you to engage with one another in as many variable configurations as you are able. You can move about the bed, the bed’s edge, floor or table…' "
— McCarthy, Tom. The Making of Incarnation: A Novel |
Harold Bloom "Stevens may be playful, yet seriously so, in describing desire, at winter's end, observing not only the emergence of the blue woman of early spring, but seeing also the myosotis, whose other name is 'forget-me-not.' Desire, hearing the calendar hymn, repudiates the negativity of the mind of winter, unable to bear what Valéry's Eryximachus had called 'this cold, exact, reasonable, and moderate consideration of human life as it is.' The final form of this realization in Stevens comes in 1950, in The Course of a Particular, in the great monosyllabic line 'One feels the life of that which gives life as it is.' But even Stevens cannot bear that feeling for long. As Eryximachus goes on to say in Dance and the Soul:
Valéry's formula for reimagining the First Idea is, 'The idea introduces into what is, the leaven of what is not.' This 'murderous lucidity' can be cured only by what Valéry's Socrates calls 'the intoxication due to act,' particularly Nietzschean or Dionysiac dance, for this will rescue us from the state of the Snow Man, 'the motionless and lucid observer.'" |
"…at the still point, there the dance is…." — T. S. Eliot
St. Bridget's Still Point … June 25, 2020 —
Roots!
More recently . . .
“The great Confucius guided China spiritually for over 2,000 years.
The main doctrine is ' 仁 ' pronounced 'ren', meaning two people,
i.e., human relationship. Modern science has been highly competitive.
I think an injection of the human element will make our subject more
healthy and enjoyable."
— Geometer Shiing-Shen Chern in a Wikipedia article
See the "ren" character in Wiktionary. See as well . . .
"The development of ren ( 仁 ) in early Chinese philosophy,"
By Robin Elliott Curtis, U. of B.C. Master's thesis, 2016 —
Thus, we can conclude that several different forms of
the character ren , were in existence during the
Warring States period. This shows that etymological analyses
focusing exclusively on the combination of 人 and 二 are inadequate.
It should also serve as a warning against “character fetishization,”
or giving “exaggerated status to Chinese characters in the interpretation
of Chinese language, thought, and culture.” 46
46 Edward McDonald 2009, p. 1194.
McDonald, Edward. 2009. “Getting over the Walls of
Discourse: 'Character Fetishization' in Chinese Studies.”
The Journal of Asian Studies 68 (4): 1189 – 1213.
Wikipedia article on Ren in Confucianism:
人 + 二 = 仁 (Rén) man on left two on right, the relationship between two human beings, means co-humanity. Originally the character was just written as丨二 [citation needed] representing yin yang, the vertical line is yang (bright, traditionally masculine, heaven, odd numbers), the two horizontal lines are yin (dark, traditionally feminine, earth, even numbers), 仁 is the core of everything. |
"The core of everything" . . . Citation needed ?
Tuesday, March 31, 2015
Würfel-Märchen
|
From The Abacus Conundrum —
Bastian Perrot… constructed a frame, modeled on a child’s abacus, a frame with several dozen wires on which could be strung glass beads of various sizes, shapes, and colors. The wires corresponded to the lines of the musical staff, the beads to the time values of the notes, and so on. In this way he could represent with beads musical quotations or invented themes, could alter, transpose, and develop them, change them and set them in counterpoint to one another. In technical terms this was a mere plaything, but the pupils liked it.… …what later evolved out of that students’ sport and Perrot’s bead-strung wires bears to this day the name by which it became popularly known, the Glass Bead Game.” — Das Glasperlenspiel (Hermann Hesse, 1943) |
See also Web Audio Resources at GitHub.
https://www.shmoop.com/no-country-for-old-men/coin-symbol.html —
"You know the date on this coin?"
Related material —
This journal on March 7, 2014 —
From Klein’s 1893 Lectures on Mathematics —
“The varieties introduced by Wirtinger may be called
Kummer varieties….” — E. Spanier, 1956
From the "varieties introduced by Wirtinger" link above —
"Status: Defunct" …
As is now its owner, who reportedly
died at 80 on Sunday, October 15, 2017.
In memoriam —
Excerpts from Log24 posts on Sunday night
and yesterday evening —
.
" … listen: there's a hell
of a good universe next door; let's go"
— e. e. cummings
Some literary background —
"At the point of convergence by Octavio Paz, translated by Helen Lane
|
The Princeton reference in the previous post suggests
a check of today's online Daily Princetonian. This yields …
Related material: Library of Hell.
"Celebrate National Library Week 2015 (April 12-18, 2015)
with the theme "Unlimited possibilities @ your library®."
See also Library of Hell.
A page from Princeton University Press on March 18, 2012:
… "mathematics and narrative…." (top of page xvii).
I prefer the interplay of Euclidean and Galois mathematics.
"Visibilities are not forms of objects, nor even forms
that would show up under light, but rather forms of
luminosity which are created by the light itself and
allow a thing or object to exist only as a flash, sparkle
or shimmer."
— Deleuze, Foucault
Clap if you believe in Plotnitsky .
From his "Teaching" page —
Capitalism and Paranoia, Capitalism and Schizophrenia: Foucault, Deleuze, and Modernist Novel. The course offers a comprehensive examination of the works of Michel Foucault and Gilles Deleuze, and of the relationships between their ideas and the culture of modernity and, then, postmodernity, as the culture of capitalism. The course also considers, through the optics of Foucault's and Deleuze's work, how this culture is reflected in modernist and postmodernist novels of the twentieth century, and in the genre of the novel itself, which has been the dominant and indeed defining literary genre of this culture, from early to late capitalism. While Foucault's and Deleuze's work may be seen as a radical philosophical critique of modernity and capitalism by the philosophical means, the novel enacts an analogous and often equally radical literary critique. The works to be discussed include selections from Marx, Nietzsche, and Freud; Foucault's The Order of Things, Discipline and Punish, History of Sexuality, vol.1, and selected essays; and substantive selections from such works by Deleuze (and Deleuze and Guattari) as Anti-Oedipus, A Thousand Plateaus, and Foucault, as well as several shorter essays. Among the works of fiction to be considered are Joyce's A Portrait of the Artist as a Young Man; Kafka's The Trial; Woolf's Orlando; and Pynchon's The Crying of Lot 49. |
Würfel-Märchen continued …
"Again, you are free to interpret these symbols
as you like."
See also …
Through the Looking Glass: A Sort of Eternity —
and The Library of Hell.
(A sequel to yesterday's Orthodox Easter posts)
This morning's Google News —
The New York Times on the late Günter Grass —
"Many of Mr. Grass’s books are phantasmagorical
mixtures of fact and fantasy, some of them inviting
comparison with the Latin American style known as
magical realism. His own name for this style was
'broadened reality.'"
From p. xii of the 2005 second edition of a book discussed
in yesterday's Orthodox Easter posts —
(Click image to enlarge.)
Early editions of The Heart of Mathematics include
Gary Larson's legendary Hell's Library "Far Side" cartoon.
Books in Hell's Library include Big Book of Story Problems ,
More Story Problems , and Even More Story Problems .
— Adapted from a review of the 2000 first edition
See also Mathematics and Narrative in this journal.
See also "Derrida + Serpent" in this journal.
I do not follow the Public Library of Science (PLOS), although,
as shown above, I do follow some of the followers.
This post was suggested by Amy Hubbard's recent reference
to a PLOS article on beliefs in Hell.
Pop culture seems more informative. Readers of the PLOS article
should also know about the Dakota, John Lennon, and Rosemary's
Baby, as well as Woody Allen, The Ninth Gate , and Plan 9 from
Outer Space.
From Joyce's 1912 Trieste lecture on Blake:
"Michelangelo's influence is felt in all of Blake's work, and especially in some passages of prose collected in the fragments, in which he always insists on the importance of the pure, clean line that evokes and creates the figure on the background of the uncreated void."
For a related thought from Michelangelo, see Marmo Solo .
For pure, clean lines, see Galois Geometry.
As for "the uncreated void," see the Ernst Gombrich link in Marmo Solo for "an almost medieval allegory of how man confronts the void."
For some related religious remarks suited to the Harrowing of Hell on this Holy Saturday, see August 16, 2003.
Or: Starting Out in the Evening, continued from noon yesterday
Yesterday evening's New York Lottery numbers were 510 and 5256.
For the former, see post 510, Music for Patricias.
For the latter, see Richard Feynman at the Caltech YMCA Lunch Forum on 5/2/56—
"The Relation of Science and Religion."
Some background….
The Aleph
"As is well known, the Aleph is the first letter of the Hebrew alphabet.
Its use for the strange sphere in my story may not be accidental.
For the Kabbala, the letter stands for the En Soph ,
the pure and boundless godhead; it is also said that it takes
the shape of a man pointing to both heaven and earth…."
— Borges, "The Aleph," quoted in Ayn Sof (January 7th, 2011)
The Y
See "Pythagorean Letter" in this journal.
Edenville
"Hello! Kinch here. Put me on to Edenville. Aleph, alpha: nought, nought, one."
"A very short space of time through very short times of space…. Am I walking into eternity along Sandymount strand?"
A link in the previous post to Delos in this journal mentions physicist John Cramer.
His daughter Kathryn's weblog mentions the following story—
Graffiti in the Library of Babel • David Langford
—from her forthcoming anthology Year's Best SF 16 .
From the Langford story—
"'I suppose we have a sort of duty…' Out of the corner of her eye Ceri saw her notes window change. She hadn't touched the keyboard or mouse. Just before the flatscreen went black and flickered into a reboot sequence, she saw the coloured tags where no tags had been before. In her own notes. Surrounding the copied words 'quarantine regulations.'"
Related material from this journal last Jan. 9 —
"Show me all the blueprints."
– Leonardo DiCaprio in "The Aviator" (2004)
DiCaprio in "Inception"
In the "blueprints" link above, DiCaprio's spelling of "Q-U-A-R-A-N-T-I-N-E" is of particular interest.
See also a search for Inception in this journal.
A post on a spelling bee at the end of that search quotes an essay on Walter Benjamin—
This blissful state between the world and its creator as expressed in Adamic language has its end, of course, in the Fall. The “ignorance” introduced into the world that ultimately drives our melancholic state of acedia has its inception with the Fall away from the edenic union that joins God’s plan to the immediacy of the material world. What ensues, says Benjamin, is an overabundance of conventional languages, a prattle of meanings now localized hence arbitrary. A former connection to a defining origin has been lost; and an overdetermined, plethoric state of melancholia forms. Over-determination stems from over-naming. “Things have no proper names except in God. . . . In the language of men, however, they are overnamed.” Overnaming becomes “the linguistic being of melancholy.”7
7 Walter Benjamin, “On Language as Such and On the Languages of Man,” Edmund Jephcott, tr., Walter Benjamin , Selected Writings , Volume I: 1913-1926 , Marcus Bullock and Michael W. Jennings, eds., Cambridge, MA, Harvard University Press, 1997, p. 73.
Compare and contrast with a remark by a translator mentioned here previously —
I fancy, myself, that this self-consciousness about translation dates approximately from the same time as man's self-consciousness about language itself. Genesis tells us that Adam named all the animals (just as in Indian tradition the monkey-god Hanuman invented grammar by naming all the plants in the Garden of Illo Tempore). No doubts, no self-consciousness: "Whatever Adam called every living creature, that was the name thereof." (Genesis II, 19). But after the expulsion from Paradise I see Adam doubting the moment the possibility occurs that another name might be possible. And isn't that what all translators are? Proposers, in another language, of another name ?
— Helen Lane in Translation Review , Vol. 5, 1980
Part I — Roberta Smith in today's New York Times —
"… the argument that painting may ultimately be about
little more than the communication of some quality of
light and space, however abstract or indirect."
– Review of "Rooms With a View" at the Met
Pictorial version |
|
“Space: what you damn well have to see.”
– James Joyce, Ulysses
Part II — Window from A Crooked House
"Teal lifted the blind a few inches. He saw nothing, and raised it a little more—still nothing. Slowly he raised it until the window was fully exposed. They gazed out at—nothing.
Nothing, nothing at all. What color is nothing? Don't be silly! What shape is it? Shape is an attribute of something . It had neither depth nor form. It had not even blackness. It was nothing ."
Part III — Not So Crooked: The Cabinet of Dr. Montessori
An April 5 Wall Street Journal article on Montessori schools, and…
A cabinet from Dr. Montessori's own
explanation of her method
Part IV — Pilate Goes to Kindergarten and The Seven
Part 3 of 5 (See also Part 1 and Part 2) begins as follows…
"Incommensurable. It is a strange word. I wondered, why did Kuhn choose it? What was the attraction?
Here’s one clue. At the very end of 'The Road Since Structure,' a compendium of essays on Kuhn’s work, there is an interview with three Greek philosophers of science, Aristides Baltas, Kostas Gavroglu and Vassiliki Kindi. Kuhn provides a brief account of the historical origins of his idea. Here is the relevant segment of the interview.
T. KUHN: Look, 'incommensurability' is easy.
V. KINDI: You mean in mathematics?
T. KUHN: …When I was a bright high school mathematician and beginning to learn Calculus, somebody gave me—or maybe I asked for it because I’d heard about it—there was sort of a big two-volume Calculus book by, I can’t remember whom. And then I never really read it. I read the early parts of it. And early on it gives the proof of the irrationality of the square root of 2. And I thought it was beautiful. That was terribly exciting, and I learned what incommensurability was then and there. So, it was all ready for me, I mean, it was a metaphor but it got at nicely what I was after. So, that’s where I got it.
'It was all ready for me.' I thought, 'Wow.' The language was suggestive. I imagined √2 provocatively dressed, its lips rouged. But there was an unexpected surprise. The idea didn’t come from the physical sciences or philosophy or linguistics, but from mathematics ."
A footnote from Morris (no. 29)—
"Those who are familiar with the proof [of irrationality] certainly don’t want me to explain it here; likewise, those who are unfamiliar with it don’t want me to explain it here, either. There are many simple proofs in many histories of mathematics — E.T. Bell, Sir Thomas Heath, Morris Kline, etc., etc. Barry Mazur offers a proof in his book, 'Imagining Numbers (particularly the square root of minus fifteen),' New York, NY: Farrar, Straus and Giroux. 2003, 26ff. And there are two proofs in his essay, 'How Did Theaetetus Prove His Theorem?', available on Mazur’s Harvard Web site."
There may, actually, be a few who do want the proof. They may consult the sources Morris gives, or the excellent description by G.H. Hardy in A Mathematician's Apology , or, perhaps best of all for present purposes, the proof as described in a "sort of a big two-volume Calculus book" (perhaps the one Kuhn mentioned)… See page 6 and page 7 of Volume One of Richard Courant's classic Differential and Integral Calculus (second edition, 1937, reprinted many times through 1970, and again in a Wiley Classics Library Edition in 1988).
Mystic River Song
continued from June 18: From the Harvard
A Stone for Mystic River, 2003
Related material: Human Conflict ![]() This album contains
"Planned Obsolescence": any modern man can see piety Folk are humpin' "By all means accept the invitation to hell, should it come. It will not take you far– from Cambridge to hell is only a step; or at most a hop, skip, and jump. But now you are evading– you are dodging the issue…. after all, Cambridge is hell enough." — Great Circle, a 1933 novel by Conrad Aiken (father of Joan Aiken, who wrote The Shadow Guests)
|
An interpretation:
762 feet is the height
of Honolulu’s
Diamond Head.
2/06 is the date of
a Log24 entry quoting
Indiana Jones:
“Legend says that when the
stones are brought together
the diamonds inside of them
will glow.”
Balanchine, Dunham
From pbs.org:
“In 1940 Dunham and her company appeared in the black Broadway musical, ‘Cabin in the Sky,’ staged by George Balanchine, in which Dunham played the sultry siren Georgia Brown….”
From the Library of Congress:
“George Balanchine and Katherine Dunham were, in effect, co-choreographers of the dances in the show, at least for those in which she and her dancers appeared. When choreographing for dancers trained in techniques other than classical ballet, Balanchine’s habit was to respect their expertise and their personal style, to allow them as much creative input as they wished to make, and then to arrange their steps, combinations, and movements into a unified choreographic composition. Dunham found this method of collaboration quite agreeable, and she and Balanchine enjoyed a particularly amicable working relationship.
The story of Cabin in the Sky centers on Little Joe, a kindhearted but morally ambivalent Everyman, who is stabbed in a dispute over a crap game, dies and is bound for Hell, but is saved by his good wife’s prayers and given extra time on earth to qualify for admission to Heaven. Dooley Wilson played Little Joe….”
For the feast of
St. Francis Scott Key Fitzgerald
From Fitzgerald’s The Diamond as Big as the Ritz:
“Now,” said John eagerly, “turn out your pocket and let’s see what jewels you brought along. If you made a good selection we three ought to live comfortably all the rest of our lives.”
Obediently Kismine put her hand in her pocket and tossed two handfuls of glittering stones before him.
“Not so bad,” cried John, enthusiastically. “They aren’t very big, but– Hello!” His expression changed as he held one of them up to the declining sun. “Why, these aren’t diamonds! There’s something the matter!”
“By golly!” exclaimed Kismine, with a startled look. “What an idiot I am!”
“Why, these are rhinestones!” cried John.
From The Hawkline Monster, by Richard Brautigan:
“What are we going to do now?” Susan Hawkline said, surveying the lake that had once been their house.
Cameron counted the diamonds in his hand. There were thirty-five diamonds and they were all that was left of the Hawkline Monster.
“We’ll think of something,” Cameron said.
“A disciple of Ezra Pound, he adapts to the short story the ideogrammatic method of The Cantos, where a grammar of images, emblems, and symbols replaces that of logical sequence. This grammar allows for the grafting of particulars into a congeries of implied relation without subordination. In contrast to postmodernists, Davenport does not omit causal connection and linear narrative continuity for the sake of an aleatory play of signification but in order to intimate by combinational logic kinships and correspondences among eras, ideas and forces.”
— When Novelists Become Cubists:
The Prose Ideograms of Guy Davenport,
by Andre Furlani
“T.S. Eliot’s experiments in ideogrammatic method are equally germane to Davenport, who shares with the poet an avant-garde aesthetic and a conservative temperament. Davenport’s text reverberates with echoes of Four Quartets.”
“At the still point,
there the dance is.”
— T. S. Eliot, Four Quartets,
quoted in the epigraph to
the chapter on automorphism groups
in Parallelisms of Complete Designs,
by Peter J. Cameron,
published when Cameron was at
Merton College, Oxford.
“As Gatsby closed the door of
‘the Merton College Library’
I could have sworn I heard
the owl-eyed man
break into ghostly laughter.”
Buckley and Pinochet
Yesterday, William F. Buckley, Jr., author of God and Man at Yale, turned 80.
Here is an entry from yesterday, postponed until today so it would not intervene between yesterday’s related entries “Crossroads” and “For Constantine’s Angel.”
Thought to accompany the above reading list:
“And now I was beginning to surmise:
Here was the library of Paradise.”
— Hermann Hesse, Magister Ludi
Before he attains to Paradise, Buckley’s reading list in Purgatory might include the complete weblog of Andrew Cusack, a young Christian Fascist at the University of St. Andrews.
A related item…
According to “Today in History,” by the Associated Press, for Nov. 25, 2005,
If, in fact, Hell also has a library, let us pray that it contains, for Pinochet’s future edification, the collected works of Pablo Neruda.
Date: Sun, 28 Aug 2005 12:30:40 -0400 From: Alf van der Poorten AM Subject: Vale George Szekeres and Esther Klein Szekeres Members of the Number Theory List will be sad to learn that George and Esther Szekeres both died this morning. George, 94, had been quite ill for the last 2-3 days, barely conscious, and died first at 06:30. Esther, 95, died a half hour later. Both George Szekeres and Esther Klein will be recalled by number theorists as members of the group of young Hungarian mathematicians of the 1930s including Turan and Erdos. George and Esther's coming to Australia in the late 40s played an important role in the invigoration of Australian Mathematics. George was also an expert in group theory and relativity; he was my PhD supervisor. Emeritus Professor |
AVE
"Hello! Kinch here. Put me on to Edenville. Aleph, alpha: nought, nought, one."
"A very short space of time through very short times of space…. — James Joyce, Ulysses, Proteus chapter A very short space of time through very short times of space…. "It is demonstrated that space-time should possess a discrete structure on Planck scales." — Peter Szekeres, abstract of Discrete Space-Time |
Peter Szekeres is the son of George and Esther Szekeres.
"At present, such relationships can at best be heuristically described in terms that invoke some notion of an 'intelligent user standing outside the system.'"
— Gian-Carlo Rota in Indiscrete Thoughts, p. 152
Ennui of the First Idea
The ennui of apartments described by Stevens in "Notes Toward a Supreme Fiction" (see previous entry) did not, of course, refer to the "apartments" of incidence geometry. A more likely connection is with the apartments — the "ever fancier apartments and
"Language was no more than a collection of meaningless conventional signs, and life could absurdly end at any moment. He [Mallarmé] became aware, in Millan’s* words, 'of the extremely fine line
separating absence and presence, being and nothingness, life and death, which
— John Simon, Squaring the Circle
* A Throw of the Dice: The Life of Stéphane Mallarmé, by Gordon Millan
The illustration of the "fine line" is not by Mallarmé but by myself. (See Songs for Shakespeare, March 5, where the line separates being from nothingness, and Ridgepole, March 7, where the line represents the "great primal beginning" of Chinese philosophy (or, equivalently, Stevens's "first idea" or Mallarmé's line "separating absence and presence, being and nothingness, life and death.")
Just Say NO
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For more on the above “spider” symbol, see
ART WARS for Trotsky’s Birthday
(Oct. 26, 2003), Parts I and II
and the site from which
the above figure is taken,
For some Chinese poetic justice, see
Library of Paradise, and
See, too, the Chinese character for “end”
used to sell the work of Ian Fleming:
Note, in Endings and Beginnings, the strong resemblance between this character and the name of the Chinese-American architect of the Robert Frost Library at Amherst College. Then meditate on the following passage by Amherst graduate Stephen Mitchell:
“We dance round in a ring and suppose,
But the Secret sits in the middle
and knows,”
Robert Frost wrote,
looking in from the outside.
Looking out from the inside,
Chuang-tzu wrote,
“When we understand, we are at
the center of the circle,
and there we sit while Yes and No
chase each other
around the circumference.”
A view of the Robert Frost Library
from the inside is available in the entry
mentioned above.
See, too, my entry
of July 28, 2002.
Six Dead in Mississippi Shooting
“I’m gonna buy myself a shotgun,
one with a long shiny barrel”
— Jimmie Rodgers,
“Father of Country Music,”
“T for Texas” lyrics
Related material:
Jimmie Rodgers Museum, Meridian, MS
East Mississippi Insane Hospital, Meridian, MS
Location of East Mississippi Insane Hospital
“Peace is Hell” — TIME, issue dated July 14, 2003 “Gen. Sherman: ‘Meridian no longer exists!’ Well, he was wrong.” — Meridian Public Library |
In the Labyrinth of Memory
Taking a cue from Danny in the labyrinth of Kubrick's film "The Shining," today I retraced my steps.
My Jan. 6 entry, "Dead Poet in the City of Angels," links to a set of five December 21, 2002, entries. In the last of these, "Irish Lament," is a link to a site appropriate for Maud Gonne's birthday — a discussion of Yeats's "Among School Children."
Those who recall a young woman named Patricia Collinge (Radcliffe '64) might agree that her image is aptly described by Yeats:
Hollow of cheek as though it drank the wind
And took a mess of shadows for its meat
This meditation leads in turn to a Sept. 20, 2002, entry, "Music for Patricias," and a tune familiar to James Joyce, "Finnegan's Wake," the lyrics of which lead back to images in my entries of Dec. 20, 2002, "Last-Minute Shopping," and of Dec. 28, 2002, "Solace from Hell's Kitchen." The latter entry is in memory of George Roy Hill, director of "The Sting," who died Dec. 27, 2002.
The Dec. 28 image from "The Sting" leads us back to more recent events — in particular, to the death of a cinematographer who won an Oscar for picturing Newman and Redford in another film — Conrad L. Hall, who died Saturday, Jan. 4, 2003.
For a 3-minute documentary on Hall's career, click here.
Hall won Oscars for "Butch Cassidy and the Sundance Kid" and "American Beauty," and may win a posthumous Oscar for "Road to Perdition," last year's Irish-American mob saga:
"Tom Hanks plays Angel of Death Michael Sullivan. An orphan 'adopted' by crime boss John Rooney (Paul Newman), Sullivan worships Rooney above his own family. Rooney gave Sullivan a home when he had none. Rooney is the father Sullivan never knew. Too bad Rooney is the
Rock Island
branch of Capone's mob."
In keeping with this Irish connection, here is a set of images.
American Beauty |
|
A Game of Chess |
I need a photo-opportunity. I want a shot at redemption. Don't want to end up a cartoon In a cartoon graveyard. — Paul Simon |
"Like a chess player, he knows that to win a tournament, it is sometimes wise to offer a draw in a game even when you think you can win it."
— Roger Ebert on Robert Duvall's character in "A Civil Action"
Director Steven Zaillian will take part in a tribute to Conrad L. Hall at the Palm Springs International Film Festival awards ceremony on Jan 11. Hall was the cinematographer for Zaillian's films "A Civil Action" and "Searching for Bobby Fischer."
"A Civil Action" was cast by the Boston firm Collinge/Pickman Casting, named in part for that same Patricia Collinge ("hollow of cheek") mentioned above.
See also "Conrad Hall looks back and forward to a Work in Progress." ("Work in Progress" was for a time the title of Joyce's Finnegans Wake.)
What is the moral of all this remembrance?
An 8-page (paper) journal note I compiled on November 14, 1995 (feast day of St. Lawrence O'Toole, patron saint of Dublin, allegedly born in 1132) supplies an answer in the Catholic tradition that might have satisfied Joyce (to whom 1132 was a rather significant number):
How can you tell there's an Irishman present
at a cockfight?
He enters a duck.
How can you tell a Pole is present?
He bets on the duck.
How can you tell an Italian is present?
The duck wins.
Every picture tells a story. |
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From a Spanish-English dictionary:
lucero m. morning or evening star:
any bright star….
2. hole in a window panel for the
admission of light….
Sal a tu ventana,
que mi canto es para ti….
Lucero, lucero, lucero, lucero
See In Mexico City, a Quiet Revelation,
in the New York Times of December 5.
The photo, from a different website, is
of a room by the architect Luis Barragán.
From the Nobel Prize lecture of Octavio Paz
on December 8, 1990 — twelve years ago today:
"Like every child I built emotional bridges in the imagination to link me to the world and to other people. I lived in a town on the outskirts of Mexico City, in an old dilapidated house that had a jungle-like garden and a great room full of books. First games and first lessons. The garden soon became the centre of my world; the library, an enchanted cave. I used to read and play with my cousins and schoolmates. There was a fig tree, temple of vegetation, four pine trees, three ash trees, a nightshade, a pomegranate tree, wild grass and prickly plants that produced purple grazes. Adobe walls. Time was elastic; space was a spinning wheel. All time, past or future, real or imaginary, was pure presence. Space transformed itself ceaselessly. The beyond was here, all was here: a valley, a mountain, a distant country, the neighbours' patio. Books with pictures, especially history books, eagerly leafed through, supplied images of deserts and jungles, palaces and hovels, warriors and princesses, beggars and kings. We were shipwrecked with Sindbad and with Robinson, we fought with d'Artagnan, we took Valencia with the Cid. How I would have liked to stay forever on the Isle of Calypso! In summer the green branches of the fig tree would sway like the sails of a caravel or a pirate ship. High up on the mast, swept by the wind, I could make out islands and continents, lands that vanished as soon as they became tangible. The world was limitless yet it was always within reach; time was a pliable substance that weaved an unbroken present."
Today's site music is courtesy of the Sinatra MIDI Files.
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