'Sour of Temper; Peevish; Sullen'

Jules Renard writes in his journal on July 26, 1899: “More than once I have tried being morose for a whole day. I have not succeeded. Not even that!” Renard enjoys presenting himself as a nebbish, a bungler who fails at everything. It’s a useful persona that induces sympathy in the reader and mutes egotism, permitting him to announce his buoyancy of personality while not overtly bragging. 

Dr. Johnson defines morose as “sour of temper; peevish; sullen.” In my personal lexicon, the word connotes a largely self-adopted behavior, a strategy for dealing with life, especially other people, rather than a philosophical stance or a deeper matter of temperament. In his novel Christopher Homm (1965), C.H. Sisson writes: “Even to Dad Christopher's courtship was of some use, as an exercise for morosity.” We can all think of the morose types we’ve known resembling Homm’s father. They seem not so much depressed as defensively carrying a shield of cynicism. In small doses, with a little wit and a minimum of bitterness, morosity can be amusing.

 

I knew a guy in high school who seldom spoke but you wouldn’t call him quiet. When he did speak, you expected him to say something dismissive of the faint possibility that something in the world might please him. He didn’t seem depressed, exactly, but distant, inhabiting an interior realm. Last year I saw him again at our fifty-fifth high-school reunion. He was standing by himself so I approached, shook his hand and started a conversation. He was the same guy with the same personality. He seemed surprised I remembered his name. I learned he was a lawyer, had never married and little else. I stuck around, even though it was work, marveling at the continuity of personality across more than half a century.   

 

The OED offer a secondary definition of morose, used in theology: “of a thought or feeling: wrongly or sinfully prolonged or dwelt upon. Now rare.”

 

[The Renard quote come from Journal 1887-1910 (trans. Theo Cuffe, selected and introduced by Julian Barnes, riverrun, 2020).]

'It Can Be Exalting'

“Do you ever feel that you spend too much time with books?” 

The answer true to the spirit of the age would be to respond in the positive and ’fess up to the years wasted, money lost, opportunities missed, relationships scuttled, life in general squandered. That would earn me sympathetic murmurs and pats on the shoulder from my fellow addicts, gathered here in a church basement. (“I can quit anytime I want.”) But that’s not the case. I have no regrets for devoting a hefty proportion of my life between the pages of books, especially when I think of popular alternatives.

 

The question was posed by a friend, a retired attorney who is my age and as well-read as anyone currently in my life. “Apart from my family,” he writes, “especially my grandkids, my life in retirement is taken up mostly by reading.” What else is a septuagenarian to do besides, in my case, writing? The driver of my reading is only secondarily a hunger for ideas. Rather, it’s a hunger for words. My friend writes:

 

“This didn't come about unpremeditatedly. I've long planned to devote my retirement to catching up on the reading I was unable to accomplish during my working years. My family aside, nothing gives me more pleasure these days than book reading. It entertains, it informs, it illuminates; with the best books, it can be exalting.”

 

He’s currently exalting with George Eliot, reading for the first time the greatest of all English novels, Middlemarch. For me, the pleasure of discovering and reading good books for the first time has been somewhat displaced by rereading them. Most of the books I read today, especially fiction, are second or third runs. One of the ancillary pleasures of this practice is re-encountering my younger selves, gauging how different the book has grown with age.

 

“It takes me out of myself and the messed-up world,” my friend writes. “And unlike family life, it's stress-free. (I avoid like Cyclospora-carrying lettuce anxiety-provoking books about politics and current affairs.) Yet despite all this, the idea sometimes comes to me that my retirement, like my stock portfolio, needs diversification, that I spend too much of it between the covers of a book. So far, I've resisted the idea successfully.”

'The Most Chimerical of Hopes'

“Feeling admiration for someone is a privilege that becomes a calamity when the person we admire dies.” 

With age, such calamities proliferate. We start accumulating meaningful deaths. I don’t recall many, except JFK’s, having much impact on me when I was a kid. One measure of maturity may be periodically adding to the list of those we admire, whose departure leaves us grieving. Someone too cool or sophisticated to have heroes, and thus never to feel their loss, has missed one of life’s rare privileges. The words above were written by the Spanish novelist Javier Marias in the Winter 2020 issue of The Threepenny Review. In “The Distant Dead (1994)” (trans. Margaret Jull Costa) he writes:

 

“As if it were not enough to have those closest to us die—a list that grows longer with the passing years—there’s the additional sadness of losing people we’ve never seen, with whom we’ve never talked or shared a joke, and whom we cannot, therefore, miss. And yet when we learn that such people have ceased to exist, or have gone over to the other side, we feel somehow more alone, bereft.”

 

Last week I watched a video of jazz pianist/composer Thelonious Monk dancing during a solo by his saxophonist Charlie Rouse. Monk was not performing. One senses he was deep in the music, moving to it, perhaps unable to remain still. I’ve watched the video several times since and I remembered learning of Monk’s death in 1982 in the New York Times while waiting for a flight in the airport in Cleveland. My brother and I started listening to his music in the mid-Sixties. Several nights ago I had a dream in which Monk danced on a stage, solo this time. Marias writes:  

 

“Having felt somehow accompanied by their activities and by their very existence, we inevitably experience their death as something that has happened to us, as an almost personal drama. It’s not the same as when a friend dies, because those we merely admired from afar were never part of our daily life; it’s more like the death of someone we could always count on in absentia and from whom we could occasionally expect to receive pleasant news in the form of movies or recordings or books.”

 

Marias mentions two deaths I experienced the way he describes – Vladimir Nabokov and the Canadian pianist Glenn Gould. Nabokov’s I recently recounted. Gould was another enthusiasm my brother and I shared as kids. He died the same year as Monk. I was subbing for my editor at the newspaper when news of Gould’s death came across the teletype. Both artists remain essential figures in my personal pantheon. Marias acknowledges that Gould stopped performing in public in 1964:

 

“There was therefore not the slightest chance that I would ever see or hear him play live, and yet the news of his death somehow deprived me of a great hope; and as we all know, the most chimerical of hopes, precisely because they are chimerical, are always those we hold most dear.”

 

Marias died at age seventy on September 11, 2022.

'The Last Patch of Irretrievable Light'

I sensed in Jane Greer, even through the unreliable conduit of the internet, an ebullient spirit utterly unlike myself, which is why I felt an immediate attraction to her and her excellent poetry. On New Year’s Eve 2024, Jane wrote to me: “Do come to North Dakota! It’s beautiful—7 months out of the year.” She enjoyed laughing. She must have been a fine hostess. She saw the good in people that I sometimes miss and had a gift for inspiring friendship. When she encouraged you, you knew she meant it. She was no softie. She had a tart sense of humor and had a lot of fun mocking contemporary poetry. In the November 1985 issue of Chronicles, Jane wrote in a review of a selection of Stevie Smith’s poems:

“Now, it’s true that every second slim little poetry volume on the ‘market’ today carries, zipped up snug in its jacket, a blurb by some other famous or infamous poet who claims that this new poet possesses a ‘tremendous sense of voice.’ In this usage, voice means . . . well, I'm not sure. I would challenge all such jacket-quoted literati to identify other, unsigned poems by their proteges from a pile of similar—and equally insignificant—others. It should be worth a hefty grant if they can do it.”

Wednesday was the first anniversary of Jane’s death at age seventy-two. The truest way to honor a dead writer is to read her work and keep it alive. Jane sent me signed copies of her most recent books, both published by Lambing Press: Love Like a Conflagration (2020) and The World as We Know It is Falling Away (2022). Here is the final poem in the latter collection, “Gravel”:

 

“My prayers drop to the ground like so much gravel,

salting the path on which it seems I travel.

Who made the path before me? Others praying.

Kadosh, kadosh, kadosh I hear them saying.”

 

The Hebrew word means “holy,” as in Isaiah 6:3: “And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.” In her earlier volume, Jane included “Heartwounding Woods,” set in October, the true Poetry Month:

 

“Do you recall the late-afternoon light

oblique in October woods, the slanting gold

carelessly cast, mottling the secret ground?

The smoke of dreams surrendered or attained

hung in the air, and loss and discontent

grew in the still-green dappled undergrowth.

Do you remember, deep in the pungent leaves

as you sat in stippled shade with half-closed eyes

and there moved across your face and toward the night

the last patch of irretrievable light?”

'Words Massive With the Increment of Years'

“It teaches us to believe that there is something really great and excellent in the world, surviving all the shocks of accident and fluctuations of opinion, and raises us above that low and servile fear, which bows only to present power and upstart authority.” 

The first classical writer I can remember reading was, unsurprisingly, Homer, in a children’s edition. The Odyssey was treated as an adventure story – which it is -- not unlike Gulliver’s Travels and Robinson Crusoe – though watered down, cleaned up, made palatable to a twentieth-century neophyte reader raised on cartoons. A few years later I would read Lattimore’s and Fitzgerald’s translations.

 

William Hazlitt’s passage quoted above, from “On Classical Education” (1815), likely sounds grandiose to contemporary readers. I was a lazy student of Latin and never studied Greek. My understanding of Homer and other Greek and Roman writers has been filtered through centuries of subsequent readers. In the case of Homer, I’m lining up behind Alexander Pope, James Joyce and Christopher Logue. All testified through their examples that “there is something really great and excellent in the world.” They suggest that literature is not a game preserve. It is open to all of us. No need to pass a test or pay a membership fee. If you can ignore his snobbery, Hazlitt is good on the pretensions associated with literature and education in general:

 

“Persons without education certainly do not want either acuteness or strength of mind in what concerns themselves, or in things immediately within their observation; but they have no power of abstraction, no general standard of taste, or scale of opinion. They see their objects always near, and never in the horizon. Hence arises that egotism which has been remarked as the characteristic of self-taught men, and which degenerates into obstinate prejudice or petulant fickleness of opinion, according to the natural sluggishness or activity of their minds.”

 

One needn’t be an autodidact to hold “obstinate prejudice[s].” I rank myself among those “persons without [formal] education.” David Leightty is an attorney and poet in Louisville, Ky. “The Classics” is from Knowing That Most Things Break (David Robert Books, 2023):

 

“The centuries’ accumulated store

Of reverent study bides in these dense books—

Dense with millennia. In lifting these

The hand lifts time itself. Who were those men?

No telling. Legend vested them obscures;

The gist of long tradition shifts their mien.

So too their works. A reading bends beneath

Words massive with the increment of years.”

'The Conjunction of Dreaming and Ruling'

Dr. Johnson famously contributed several couplets to Oliver Goldsmith’s “The Traveller; or, a Prospect of Society” (1764), including: 

“How small of all that human hearts endure

That part which laws or kings can cause or cure!

Still to ourselves in every place consign’d,

Our own felicity we make or find.”

 

Five years later Johnson told Boswell in conversation: “Why, Sir, most schemes of political improvement are very laughable things.” We can safely nod our heads in agreement. In the eighteenth century in Great Britain, such sentiments could prove seditious and be punished accordingly. History has substantiated Johnson’s observations. Governments and their enthusiastic or coerced citizens created the abattoir that was the twentieth century and have continued the tradition into the twenty-first.

 

A reader complains about the absence of politics at Anecdotal Evidence and I thank him for noticing. It’s not a compelling subject. Busybodies with big ideas, unafraid to impose them on others, are dangerous. In Reflections on a Ravaged Century (2000), Robert Conquest -- poet and historian, Jeremiah of Communism and its evils – writes:

 

“[I]t is no part of its culture that a government elected by a bare majority, or even by a fairly large majority, is thereby empowered to totally reconstruct the social and political order by sacrificing the minority. That great political philosopher Michael Oakeshott notes that for some people government is ‘an instrument of passion; the art of politics

is to inflame and direct desire.’ For others, which is to say, in general, for those who have a traditional regard for the unity and continuity of a culture, the business of government is something different: ‘to restrain, to deflate, to pacify, and to reconcile; not to stoke the fires of desire, but to damp them down,’ on the grounds that, as Oakeshott puts it, ‘the conjunction of dreaming and ruling generates tyranny.’”

 

Conquest is quoting Oakeshott’s Rationalism in Politics and Other Essays (1962; rev. 1991). Elsewhere in his book Conquest writes:

 

“The revolutionary believed it to be in the nature of things that dictatorship and terror are needed if the good of humanity is to be served, just as the Aztec priests believed themselves to be entirely justified in ripping the hearts out of thousands of victims, since had they not done so, the sun would have gone out, a far worse catastrophe for mankind. In either case, the means are acceptable, being inevitable. . .”

"Meaning One Thing at a Time'

A reader asks if I remember diagramming sentences. In math I was competent and uninspired but almost anything with words constituted play time. In short, I loved diagramming sentences. I think Mrs. Whistler, my sixth-grade teacher, enjoyed calling on me to take a sentence apart on the blackboard and reassemble it in a manner almost mathematical – probably my first insight into logic. She appreciated the pleasure I took in diagramming, a pleasure not shared by most of my classmates. Whenever Hollywood gives us a professor furiously solving equations on the blackboard, I’m back in Pearl Road Elementary School.

For those unfamiliar with the practice, diagramming meant making grammar visible, pictorially displaying the parts of a sentence and relating them to each other using connecting lines. Subject-verb-object was no longer drily theoretical but as vivid as arithmetic. It was like furniture bought at Ikea: “some assembly required.” To this day I think of a sentence as an assembly of parts. Anyone can put them together but what is the optimal combination?

Clive James in Cultural Amnesia (2007) introduced me to Pedro Henriquez Ureña, the great Dominican philologist. “It is always encouraging to hear what you know by instinct,” James writes, “resoundingly formulated by an authoritative figure, so that you can draw upon the memory for a lifetime.” Most of us grow up thinking we understand the language into which we were born. And we do, but how does it work? How do we recognize confusing or ambiguous language? How can it be corrected? How do we recognize lies and incoherence when expressed in seemingly straightforward language? Grammar is more than academic. It’s an ever-present gift, often under threat, to be cherished and preserved. Here is the conclusion to James’ essay:

“Writers don’t read just for the story: they read for the way the story is written, and the way the sentences are put together is the information that sticks. It helps, however, to have been taught in the first place what a sentence is: something that conveys information only by the rules it keeps. Grammar is a mechanism for meaning one thing at a time. Without it, you can’t even manage to be deliberately ambiguous, although to be ambiguous by accident is a result all too easily attained.”