BY LOVE POSSESSED — PART TWO


Part two of Paul Zahl's essay on the novel By Love Possessed and its screen adaptation:

A NIGHTMARE ON ELM STREET (Part Two)


Arthur Winner's “nightmare on Elm Street” begins when a Roman Catholic
lady friend of Marjorie Penrose attempts to convert him to the true
church in the setting of a rose garden that bears remorseful memories of his
affair with Marjorie, the wife of his law partner.  This Mrs. Pratt
corners Arthur Winner and very skillfully, and craftily, turns the
conversation in the direction of his past sins, which Marjorie has
apparently confessed to her.  Just when the Man of Reason thinks he is,
as usual, in quiet control of things, Mrs. Pratt harpoons him.  She spears him straight to the heart: “Thou art the man”.  Arthur
Winner is only saved from complete humiliation by the appearance, in
the underbrush, of a
snake!


From this point on, the humbled hero of
By Love Possessed is so fully
de-constructed that he has no choice but to take his famous literary
walk from the steps of Christ Church (Episcopal), where he has been
ushering at the Sunday morning service and where he is to become the
next Senior Warden, over to the crucial Detweiler House, then past the
Courthouse and the Christ Church again, past  his law office, past
the Union League Club (moribund and soon to close), past the
storefronts of Main Street and beyond, up the street where the old
families of Brocton used to live, right up to the entrance of the house
in which he was born and where his mother still lives, to make his
great and ever remembered (for those who read the book) entrance,
calling upstairs to his aunt, his mother, and his wife.



This is Arthur's nightmare, a universal dereliction of disillusionment,
by which he must catch at hope in
a new way.  I, for one, find the last
five pages of
By Love Possessed satisfying, real, and ennobling.  They
took me by surprise.  I think about them every day.

How does the movie version envisage the emotionally overwhelming finish
of the book? The answer is, not very well.  As Cozzens himself
remarked, in his journal entry describing his second viewing of the
movie in Williamstown, the script writer had collapsed some characters,
and had to diminish the inwardness of the book.  So much of this novel
is inner dialogue, inner qualifyings, inner voices of contradiction,
and association; inner asides, both cruel and kind.  Thus the
cascading, baroque language of the book is lost in the movie.  Of
course it is lost.  The visual image is not the same as the written
word. 



In its ambitious attempt to put this complicated story in a narrative
without flashback, into a linear tale which takes you somewhere, the
movie fails.  I don't see how  anyone would really dissent from that
judgment. 
By Love Possessed The Movie flattens everything out.  It
has only its story to tell, brick by brick, or step by step.  No one
has gotten inside the story and then developed it cinematically, either
through the composition or the editing.  The building and billowing
mood of the book, and also the philosophy of resignation that the book
embodies: they're not on film.



Only in two sections, so far as I can see, do the director and crew get
under the story, to what it is really about — which is the shipwreck
of love that attempts to possess, the forms of love that try to possess
the loved object.  Loving that possesses the lover, and thus is about
the lover rather than the beloved — whether it be the love of a parent
for a child, of a husband for a wife, of a high-school girlfriend for
her selfish boyfriend, of an old patrician man for his reputation in
the town, or, in a case so important to this novel, of a “responsible”
older sister for her feckless younger brother — possessive love makes
catastrophes of human relationships.  The book is about the victory, in
utter failure, of a man who overcomes the possessiveness of love in
order to, well, live, and then, counter-intuitively, love.  That man is
Arthur Winner.  What Arthur Winner stumbles on, you might say, is the
victory of resignation, the acquiescence of defeat which results in a
simple solution of simply taking the next step in good faith.



Only in two sections of
By Love Possessed The Movie is the deeper
interest of this material expressed visually.  There's a lot more
footage outside of these two sections, but it has an almost indifferent
quality of detachment (the wrong kind), which is not philosophical
detachment but rather, “I think we'd better film this thing as quickly
as possible, grin and bear it, and get our product into theaters while
people can still remember reading the book a couple years ago.”

The one section of the film that catches some fire is the scene of
Marjorie Penrose (Lana Turner) coming on strong to Arthur Winner (Efrem
Zimbalist, Jr.) in the Victorian “wedding cake” summer house behind his
home in Roylan, the little enclave just outside Brocton where the
professional families live.  This is a memorable scene in the book,
persuasively underlined by thunder and lightning, the last heat of
summer in the autumn leaves, and the very beautiful garden building in
which the conversation takes place. The set dressers here, the  sound
effects and music, the roll of the fallen leaves, the effective and
dramatic lighting, and the two performances themselves all come
together to evoke the spirit of the book.  I guess there is nothing
particularly cinematic to see, neither in the camera movements nor in
the editing.  But the technicolor style, with that swirling music, kind
of takes your breath away.  For five minutes.  I imagine James Gould
Cozzens was pleased with this scene.  The message of the scene( if it
could be put into words?): A nice and ordered Georgian garden with a
decorous Victorian summer house, and it's all about to be ruined, by a
love that possesses its demoniacs.



The second and for my money the only other sequence in
By Love
Possessed The Movie that works, is the opening credits.  They are very
good.  Why very good?  Because they capture, in just a few expertly
edited exterior shots and one long pan, the emotional, geographical
context of the story, this story of one man's  struggle to find the
answer to the question of how and also why it can be possible to live
in the presence of hope.  The camera shows two churches around the town
square, one Episcopal, one “mainstream” Protestant; the Court House;
the Union League Club, dying home to the old and increasingly few first
families of Brocton; and a few old and tired 19th Century mansions
still in use.  It feels a little like the main square of Columbus,
Ohio, tho' smaller; or the main square of Columbus, Georgia, about the
same size.  Then, at the end of the credits, as “Directed by John
Sturges” flickers on, and off, you see Arthur Winner, briskly but not
hurriedly, calmly but not unconcerned, striding, or rather, simply
walking, across that “Brocton Square”. 



The credits for
By Love Possessed The Movie capture the atmosphere the
book projects.  They are the high point of the film.



“Ain't that peculiar? (Peculiar as can be)”: The story is fully
captured in “second unit” work, with not a word spoken nor any
exposition offered. 



There is a lot you could  say about this.  We have a book that is
possibly great — its controversy never diminished its claim, not
self-made, to gravity. 
By Love Possessed, I repeat, is a grave and
serious book.  We also have a movie version that was probably produced
simply and almost only to capitalize financially on the popular success
of the novel.  And so the movie tells its story, the best it can,
having to cut the inwardness of the source, the complexity of the plot,
several important characters, and certainly the religious concerns of
the source.  (The Episcopal church in Brocton, together with its young
, well educated, and sincere if inexperienced Rector, The Reverend
Whitmore Trowbridge, S. T. D., figures importantly in
By Love Possessed;
and Cozzens's depiction of a Sunday service of Morning Prayer is
absolutely the last word in clinical portraits of what they are
actually like.  I know what they are like.)  There is nothing
controversial in the movie version — no anti-Catholicism, no “Uncle
Toms”, no intolerant remarks about New York lawyers from the failing,
unsteady patriarch Noah Tuttle, none of that!  Only the references to
sex have been kept, but even there, oddly enough, the better sex is in
the book and describes a happily married couple making love. 



Here I close.  Let me confess something.  I love this movie!  It's not
very good; it is actually boring; the camera set-ups and pacing are
perfunctory; the actors sleep-walk through their parts, with the
exception of Efrem Zimbalist, Jr., who does convey the vulnerable
actuality of Arthur Winner; and the conclusion is rushed and overly
happy.  (The ending of the book is hopeful, but not happy.)  Yet I love
this movie.



Why?  Because it connects in visual form with some of the constructions
my imagination had made on the basis of the words.  The town, the lead
character, the meeting by night in the summer house, the gushing,
oceanic music — these are there, right up in front of you.



If Orson Welles had made this, it would have been a completely
different result.  It would not have been the book at all.  Or it would
have
really been the book.  If John Ford had made it . . . well, John Ford never would have made it.


As it is, we have John Sturges's big but little piece of work.  Although
I will probably keep the novel with me until the day I die, and though
I make no claims for the turgid tired movie it spun off, I will probably still keep the movie under my pillow, for the next six months.

PROMISES, PROMISES

My friends Mary and Paul Zahl made a lightning raid on New York City recently (from Florida!) to see the Broadway revival of Promises, Promises.  Here is Paul's report on the show:

LITTLE NOT BIG, THEREFORE BIG


I think critics make a mistake when they bring ideology to a production
of the theater.  In the case of the new revival of the 1968 musical
Promises, Promises
by Burt Bacharach and Hal David, with book by Neil Simon, a lot of
ideology has flowed out on paper.  A lot of energy has flown, for
example  to the performance of Sean Hayes, the lead actor, and whether
a gay actor can portray a non-gay hero.

Energy has also flown to the attitudes, within the story, concerning
relationships in the work place between men and women, attitudes that
are supposedly typical of the 1950s and early 1960s and no longer of
today.  (The musical was written and first performed in 1968, although
it is closely based on Billy Wilder's 1960 film The Apartment,  which he co-wrote with I. A. L. Diamond.)

As I say, a lot of present-day ideology has become involved in the
critical reception of this Broadway revival of
Promises, Promises.  No
matter that, however, Variety reports that
Promises, Promises is a
commercial success.  The weeknight performance my wife Mary and I
recently attended was sold out, not one empty seat; and the audience
was overwhelmingly appreciative, interrupting the show frequently and
offering the cast a long standing ovation at the end.

For myself, Promises, Promises is a little story, about a “little guy”
who wins the girl — because he really loves her and doesn't use her —
and therefore a big story.  In drama, so goes my notion, when a
personal story is well and compassionately told, that story becomes a
big story.  On the other hand, attempting to weight a personal story
with ideology, especially pre-conceived ideology, diminishes the
attempt.



Promises, Promises
narrates the disillusionment of a “little guy” at
Consolidated Life, whose crush on a “little” fellow employee turns out
to be a crush on the mistress of his married boss.  C. C. Baxter's sweet
and selfless crush on his “angel in the centerfold” ( reluctant
mistress to the unscrupulous Mr. Sheldrake) is crushed in the first
act, and on Christmas Eve!  However, when Miss Kubelik tries to commit
suicide out of her own disillusionment with Sheldrake — after a sorry
tryst in C. C.'s apartment — things both fall apart and come together. 
Baxter shows real love for his true love, who seems hopelessly and all
the time in love with another man.  With the merciful intervention of a
kind and honest doctor who lives next door, together with C. C.'s urgent
rising to the occasion of her overdose, Miss Kubelik rises from the
dead, or the near dead.

This love from a real and kind man, C. C.
Baxter, as compared with the cynicism and selfishness of boss
Sheldrake, touches her, and finally wins her heart.  The curtain “clinch” is credible, unsentimental, and very, very touching.  It is
made even more credible by the reprise, this time with a positive
vibe, of Bacharach and David's famous song “I'll Never Fall in Love
Again”.

Why does the audience cry at the end?  Why was the applause sustained
and very loud?  Why did the people leave moved, and happy?  I think
it's because the love of C. C. Baxter and Fran Kubelik is a universal
story enacted within a particular case.  C. C. wins Fran.  He saves her
life, both physically and emotionally; and at the very moment when her
long, passionate, hopeless affair with Sheldrake is exposed — at the
very moment!  This is a little story about little people.  It is
therefore big.  Why?  Because it's about everybody.  Everybody knows
about the little guy.  Almost everybody, male and female, is now or has
at some point been the little guy.  It comes with being born.



There are a lot of theatrical touches to
Promises, Promises that are
worthy of comment.  The notorious Christmas Party song entitled “Turkey
Lurkey Time” is a number people seem either to hate or love.  Mary and
I happen to love it.  I think we could say we LOVE it.  “Turkey
Lurkey Time” is just so unusual.  Is it about men being turkeys?  Mary
thinks so.  Is it about the Christmas turkey, soon to lose his head? 
Well, yes.  Is it a song about the sheer euphoria of Christmas revelry
and drunkenness?  Yes, too.  Is it a smashing production number with
great ensemble dancing and an unpredictable finish?  Yes, that, too. 
Anyway, “Turkey Lurkey Time” has to be seen and heard to be believed;
and I, for one, am still singing it.  (I made a mistake in the lobby at
the end, as we were leaving the theater.  I was too cheap to buy the T-shirt of “Turkey Lurkey Time”, with snowflakes against a brown
background.  Heaven: and I missed it.)

Then there is the unexpected moment of compassion for the “villain”,
J. D. Sheldrake.  He sings a song entitled “Wanting Things”, about his
compulsion for wanting things he cannot have.  The subject of the song
is what theology calls “concupiscence”.  As he tolls his confession,
shadows of the several women in his life, all in scarlet but
half-hidden by the lighting, approach him, then slowly walk away, and
vanish.  The number is haunting, and also even-handed.  No person is
completely a villain.



The producers of
Promises, Promises have added two songs from the
Bacharach-David repertoire to their revival of the show.  One of them,
“A House Is Not a Home”, has to be one of the great American pop
songs.  Both lead characters, Fran and Chuck (C. C.), sing it in
separate contexts, at different points in the narrative.  It is almost
unbearably affecting.  The actress Katie Finneran
(above) also has a star turn
as Marge MacDougall, the woman Chuck picks up in a bar on Christmas
Eve just after he has learned the truth about Fran's affair with
Sheldrake.  Critics of the show who panned it otherwise, mostly for
ideological reasons of one kind or another — you can adore
Mad Men
but you can't say a good word about
Promises, Promises — loved Katie
Finneran's extraordinary scene.  You have to agree with the critics
about the scene, and the actress.  But it's also true that Sean Hayes,
the lead, reveals a comic brilliance and timing as C. C. Baxter; and
Kristin Chenoweth has a lovely voice and compelling stage presence. 
(To me the actress seems a little petite for the role, given the
slightly tough persona she is supposed to have.)

Two other things to mention:



The character of Dr. Dreyfuss is played by Dick Latessa
(above, with Chenoweth and Hayes), who puts this
role on the map.  Dr. Dreyfuss is the physician/wise man/priest of the
play and even invokes God, sincerely, in a moment of crisis.  Also, the
number, “Where Can You Take a Girl?”, which is reprised twice by an
enthusiastic quartet of young executives, is comic and even slapstick. 
We would wish to believe that the kind of thinking expressed in the
song doesn't take place any more.  But it does, whatever one's moral
judgments are.  It's just that today the targets are not “secretaries” but “part-time staffers”, or “interns”, or “campaign workers”, of both
sexes.  “Where Can You Take a Girl?” is a spoof.  Everyone in the
audience laughed, even if they didn't quite want to.

Visually, the play is saturated in early '60s office decor. (Think
kidney-shaped ash trays.)  The art direction reminded me of Frank
Tashlin's 1957 Will Success Spoil Rock Hunter?.  But the props don't overwhelm the story and the music.  The
choreography is terrific.  The dancers and their costumes look right to
the period, and they're not small bodies.  Yet there are also not too
many of them.  The high points of the dancing occur at the very
beginning of the play and during “Turkey Lurkey Time”.  (As far as I am
concerned, you could almost rename the show “Turkey Lurkey Time”, that
song is so eccentric and memorable.)



Mary and I had a blast.  It's rare you do something on an impulse —
like getting on a plane within a few hours of deciding to go, with the
sole purpose of seeing one show you hope you're going to like — and it
works. 
Promises, Promises works.  It works on almost every level.  If
you are going to take offense — at anything — on purely ideological
grounds, I guess you could infer something you didn't like.  That may
be true of almost any piece of popular art.   But I think it would be
doing an injustice, here, to the combined talents of Billy Wilder and
I.A.L. Diamond, of Burt Bacharach and Hal David, of Sean Hayes and
Kristin Chenoweth, Dick Latessa and Katie Finneran; and of Neil Simon. 
Together they bring together a story of a little yearning man and a
little beat-down woman (Kerouac's understanding of a “beat-ness”),
whose love affair becomes a big story.

JOAN-GIRL



VISIONS OF THE JOAN-GIRL

by Paul Zahl

On January 9th, 1951 Jack Kerouac had a vision in St. Patrick's
Cathedral on Fifth Avenue in New York City.  He wrote the vision down that night and sent it to Neal Cassady.  It was published in 1995 in the Selected Letters 1940 – 1956, edited by
Ann Charters, and is found on pages 281-293.



The letter hit me with a wallop, because it contradicts the reputation
Kerouac has earned for misogyny.
  The letter is a religious vision concerning women, and also men, which
embodies a catharsis of feeling and rue
, on the part of the visionary, for the feelings of contempt that
governed most of Kerouac's treatments of women in his work.

It is made even more worthy of attention by the fact that four months
later, in a letter dated May 22nd,

Kerouac told Cassady to “pay no attention” to what he had written about
women in January.
  He “regressed”, in other words.  And he never quite came back to this universal chord.


In New Testament scholarship — to make an abrupt cross-reference — such textual “taking back” of an earlier testimony suggests the
authenticity of the original statement.  In other words, if St. James
in the New  Testament writes that he has concerns about some of the
teachings he finds in the letters of St. Paul, this tells the modern
scholar that the “odd” assertions from St. Paul concerning grace and
law really did issue from the man himself.  St. James wouldn't
criticize St. Paul, that is, unless there had really been something
there for him to criticize.  Similarly, if Jesus enunciates something
very radical, such as “My God, my God, why hast Thou forsaken me?”
within the context of a work that wants to make him All-Glowing and
Tom-Terrific, then the fact that this saying of Jesus has not been
deleted means that it was so strong in the memory of witnesses that
later interpreters could not have cut it if they tried.



Similarly, Kerouac on January 9th, 1951 experienced something very
real, for him.  The fact that he becomes uncomfortable with it in on
May 22nd strengthens its veracity as a real dream, a real “touching of
the foundations of his soul” (his words).



This letter, which is quite sublime in its writing in my opinion, is
worth quoting at length.  I will do so with some interstitial personal commentary.  A short summing-up, of this loaded,
surprising material from the “Beat” pioneer, will follow. 
There are two further things to mention, before you read Kerouac's
letter.



It is a vision, his letter.  It bursts over and upon him, and he is not
expecting it.  It is completely accidental, in fact, since he ducked
into St. Patrick's only to find a place to take shelter from the
busy-ness of Midtown.  He did not know he would get caught up in a
religious service, or novena.  The letter recounts his vision, linked to
a statue he sees and studies and thinks about.  It is a vision which
observes; and in observing one particular woman, seated in a pew in
front of him, he begins to think about his wife, and then about his
view of women in general, and finally, about men, in general.



Secondly, Kerouac's letter is emotional.  Everything begins to happen
when he starts to cry.  He is not able to explain his tears.  Yet he
moves thereby beyond the “aesthetic” (his word) to the sub-rational. 
That's when the “work” of the vision takes place.  This is to say that
the “aesthetic” carries him to the “emotional”, and it is an awesome
thing.



Now, dear Reader, if you are willing and ready, Behold:

TO NEAL CASSADY
Jan. 9, 1951

(Richmond Hill, N.Y.)

Dear Neal,
To continue.  A new experience has touched the foundation of my  soul since I wrote you the last words last night . . .

Kerouac sets the scene:

I came into the Cathedral not only to get out of the bitter cold, but because, moments before, I had stood in Grand Central Station looking around with a futile sorrow for a place to sit and think.  All there was — marble floor, rushing crowds, dime lockers, bleak seatless spaces and bright vast corners.  What a thing men have let themselves in for, in this New York!

I hurried out in the cold and cut up 5th Avenue, past the (yes) Yale Club and past Harcourt Brace (yes) and swore and cursed; and cut right by the Doubleday Book store without deigning to go in and see if they had my book [i.e., his first published novel, The Town and the City] on
display . . .



As you know, St. Patrick's is a Gothic cathedral, copied after
Rheims or Chartres or whichever, with a rectory in the back, and a big department store across the street on 50th street.   I . . . ducked . . . into the side entrance of the church.

Now our hero must begin to “let go” of his “renegade Catholic” baggage,
and also his heavy personal baggage:

At first I sneered as all the commonplace “renegade Catholic” thoughts came to me in regimental order but soon I was lost in real sweet contemplation of what was going on . . .

I put away all my worries of where to get a job, how to get to California next month, what to do about my poor wife whom I had been torturing in my subtle way lately, and just merely sat thinking in church . . .

Kerouac suddenly invokes Dietrich Buxtehude!

. . . so that you see . . . my first thoughts were superficial, or let's
just say “aesthetic.”


Then something happens:

Frankly, Neal, I don't know when it happened; when it was I began crying . . .

It is as if the writer's ears now become opened, together with his eyes.  He begins to take in what is actually going on around him.

A tall athletic young priest was cutting up to make a sermon; simultaneously I noted how much the crowd had thickened; and before I knew it I was in the middle of a fullblown church service.  Since I was in the church utterly given over to pure meditation I obediently kneeled, or stood, or sat at the young priest's behest and followed everyone else in so doing.  He made several cryptic remarks evidently having to do with the novena everyone was on, and then began a sermon.

Note that Kerouac has the reaction that many visitors to a church
service have when the parish “announcements” are being made.
  He describes them as “cryptic”.  And so they are!  (I have always tried
to teach young ministers to make as few announcements as possible in
church.
  Announcements disenfranchise visitors and give the impression of the
church membership being a kind of club, with “cryptic” sharings.  In
most parishes, however, announcements grow, and Grow, and GROW.  For my
money, they are a sign of fading vision.)

The priest now begins to speak.  At first Kerouac misunderstands what
is being said.

He began talking about how “every ambitious woman wants to see her child become successful in industry, in a profession, in some constructive field.”  I slapped the side of my head in despair; for by this time my meditations had carried me far from this modern competitive world into thought of a simple and medieval character.  I almost sneered.  Then I noticed he was starting out this way for greater punch, because then he said, “What were the thoughts of the Virgin Mother on that first Christmas night with regard to her little son?  For she knew, only poverty, humiliation and suffering could save him and she knew he was come for strange reasons into the world.”

And from there on this fine young priest made a beautiful sermon about the advantages of humility and piety in the invisible world that will surmount the pride and decadence of the visible.  I agreed with him.  I almost applauded . . .

At this point Kerouac starts to think about the Virgin Mary.  His
attention is caught by a newly dedicated and consecrated statue in the
Cathedral, of the Virgin Mary with her dead son —  the pieta, in other words.

And now I must tell you of the Virgin Mary . . .  I was just staring at
what I think was a brand
new statue of the Virgin Mary holding her Son in her arms after the
crucifixion . . .

I was amazed to see so many young girls, shopgirls, kneeling around it at the white rail.  I couldn't believe my eyes when saw first one, then another, then all of them reach out, touch the statue, touch the red flowers, and bow their heads . . .

Kerouac now associates to his wife.  He begins to think concretely
about his most personal relationship, and his role in it.  This is where, in my opinion, the letter gets really interesting.

Suddenly I remembered what was wrong between my wife and myself in the past days; she'd said she felt like a “frog” sometimes in the midst of sexual intercourse.  I remember it had irritated me . . .  Also she never considered herself worth touching when she had a period.  Most of all I thought of her — on the impetus of seeing a girl exactly like her [my emphasis] in the pew in front of me — with head bowed, kneeling,
a shawl
over her . . . humble head, and I almost cried to think of it.

I saw how all of earthly life, with its gutty sufferings, really passes
like a river through the body of a woman while the man, unknowing of these things and “clean”, just cuts along arrogant.  I saw how it is the woman who gives birth, and suffers, and has afterbirths dragged out of her, and navel cords snipped and knotted, and bleeds — while the man boasts of his bloody prowesses . . .

I had even been annoyed at the poor girl lately because she conducted long secret meditations of her own in the bedroom while I “wrote”.  “What are you thinking about?” I'd ask slyly.  What's going on in her great soul now?  I'd ask myself sarcastically.  Bah, bah, bah, and all that; as if, and certainly BECAUSE I was a “writer”, she, a mere girl, could not possibly have a soul like mine worthy of hours and of deep contemplation.

Kerouac is recognizing the validity of someone other than himself.



If I had been a little boy of Galilee, and seen the humble women in
shawls kneeling at the temple, what would I have thought of Miss Rheingold [i.e., a sexy woman on a billboard advertising beer] . . .?  No,
I saw that the
girl has a soul . . .  For if the burden on earth… could be lifted from one woman, then it may be lifted for another, or to be more precise, the burden is already lifted because the Virgin Mary was [this is a
reference to the Assumption of Our Lady]; just as our sins are expiated by the sacrifice of the great Lord Jesus, without any of us having to be crucified on a cross.

Kerouac now sums up what he has seen, in the form of the “Joan-girl” in
front of him.  Joan is the first name of his wife.

No, the tall, humble Joan-girl in front of me, kneeling with bowed head, was a woman who dearly and sincerely prayed for the deliverance of her soul.

Finally, or almost finally,
Kerouac considers “men”, and the vain-glory of the male.  He writes through the eyes of child, “a little boy of Galilee”:

I further noticed that there were no young men in the church, only old ones; and I knew they were all out making money or being hoodlums with all their might.  If I had been a little boy of Galilee . . . what would I have thought of the go-getter in his Brooks Brothers suit hurling himself through a revolving door with that arrogant scowl?  I would have thought he was a scribe, or a pharisee, or a thief.  If I had been a little boy of Galilee, and seen the old men praying at the Star, what would I have thought of the be-spatted executive hurrying from a conference.  I would have thought he was Caesar.  This is our world.

A touching word comes out on prayer:

I wished that the church was not only a sanctuary but a refuge for the poor, the humiliated, and the suffering; and I would gladly join in prayer . . . everybody kneeled: I gladly joined in; no other power on this earth could make me gladly kneel, or even stand up.  Did I ever tell you about the time I was in the Navy madhouse and the Admiral of the Fleet came in? — I was the only one who didn't stand up, all the other nuts did . . .

Kerouac's letter to Neal Cassady dated January 9th, 1951 concludes with a sort of “coda”, which I find personally touching, and
satisfying.
  He changed his behavior toward his wife!  It didn't last — as our
moments of loving inspiration seldom do — but
the vision “became flesh”.  For a day, at least, it became flesh.  Here is how it went:

In the subway everybody was going home to rest, instead of gathering in the Final Church of Eternal Joy, and I felt bad to see it . . .  But when I came home I loved my wife, and kissed her tenderly, as she kissed me . . .

Goodnight, sweet prince.

Jack



From an historical point of view, a “lit-crit” point of view,  this
letter 
is significant because it documents a temporary change of attitude on
the part of this American legend
toward women.

Kerouac's attitude toward women is sometimes summed up in his
tossed-off remark, “Pretty girls make graves”.
  As a poet immersed later in Buddhism, he was desirous, like
Siddhartha,  of avoiding re-birth.
  “Pretty girls”, therefore, he regarded as the pathway to birth, the
birth of babies who were metaphysically understood to be
reluctant reincarnations of earlier, failed lives.  Kerouac's view of birth, therefore of sex, and therefore of women, was not different in principle from George Harrison's in his mid-career
lyric, “Keep me free from birth”.

But the result in Kerouac's case was an artist's attraction-repulsion
to women that has damaged his critical reception.  He is judged harshly for his
suspicion of one half of . . . earthkind.

Here, however, in this discursive 1951 meditation in church, his thoughts are drawn in a different direction.  His observations,
through the eye and through the ear, draw him into an association with
the “Joan-girl” — his own specific wife — and then a judgment on men,
as “scribes, pharisees, and thieves”, which exist in a different zone.
  I hope that your reading of the letter has offered a kinder, gentler
Kerouac.

There is something else, though.

Kerouac's vision that day came to him in connection with tears.  Something “got through”, but it was in connection with tears.  I wonder sometimes why people cry in church.  Happens all the time.  People who are “normally” well- and tightly- put together, “lose it”
during the singing of a hymn, or an illustration in a sermon, or
something they see out of the corner of their eye.  It's as if you go “out of your mind” for a minute, or “come to your senses”, or are “touched” in a deep uncovered emotional part of you. 
As I say, this seems to happen all the time.

It happened to me the other night.  Just like it happened to Kerouac — but it was me and not him.

I stumbled across something I only dimly remembered.  It was on
YouTube, and I stumbled over something I only dimly remembered.  It was the last two minutes or so of an 'X-Files' episode entitled “The
Post-Modern Prometheus”.
  I remembered it as a kind of visual 'send-up' of the James Whale
Universal horror movies I loved so much as a child.
  In “The Post-Modern Prometheus”, a “Frankenstein's-Monster” is located,
by Mulder and Scully, and saved by them.
  The ending, however, I had not remembered.

It takes place in a crowded nightclub, and Cher takes the stage — at
least a look-alike — and belts out the song “Walking in Memphis”.  Not only does the 'Monster', who is seated at a table in the front row,
together with Scully and Mulder, jump right up and dance ecstatically
to the song — that
EXCELLENT song.  But then Mulder beckons to Scully to join him on the
floor.
  Our frosty and usually confused “couple” get the message, of the song
and of the place. 
They dance together, romantically and intimately, and touchingly.



“Frankly, Neal, I began to cry.”

I began to cry.  Really cry.  All choked up.  Tears of joy, tears of feeling — feelings actually about my own wife,
my own “Joan-Girl”.

Then I decided to write this piece.

Ideas seem to come this way.  You don't control them, or muster
them up, or command them to appear.

They come up through the emotions.

But it's often the eye that gets the ball rolling.

INTO THE MYSTIC

A few days ago I was driving with my friends Mary and Paul Zahl from Kayenta, Arizona, to Moab, Utah.  We were going up to Moab to track down the locations where John Ford shot parts of Wagon Master (and other films.)

On the way, Paul suggested we make a detour to see the fabled Valley Of the Gods, a large basin surrounded by mesas and dotted with odd rock towers.  My instinct was to proceed directly to Moab, but Paul's instinct was stronger so we set off on a dirt road into the valley.

It was a good road, of red clay — or would have been a good road if it hadn't been raining recently.  The rain had turned it into glass.  My big Navigator, in four-wheel-drive, kept losing traction on it, threatening to slide over the embankments on sharp turns.  It was a little scary, but the car handled it all very well.

Then, at the end of the road, we found ourselves driving straight towards the nearly sheer face of a tall mesa.  There was, improbably, a road leading up the side of the mesa in a series of hair-raising switchbacks.  The maps we had said the road was paved, and it was, but only in parts.  The other parts were wet dirt — something we discovered too late.

I started up the road, which is called the Moki Dugway — seen above in better weather conditions than we faced — and we all soon realized that we had made a big mistake.  But I also realized that trying to turn the car around on such a road would probably be more dangerous than proceeding up it.

So we proceeded up it, at a snail's pace, with our hearts in our throats.  I hugged the side of the mesa on the sharp curves, honking and hoping we wouldn't meet any oncoming traffic.  There were no shoulders to speak of for most of the way, only terrifying drop-offs.  If the Navigator's tires ever lost traction on the slippery dirt sections, it would have meant a certain flaming fiery death for all of us.

Below is a picture Mary took with her iPhone during the ascent.  She took it upside down, as it happened — the condition of our stomachs at the time.

For a while it seemed as though the road would never end, but it finally did, on top of the mesa, where we were presented with . . . a winter wonderland.  An endless plateau covered in snow, dotted with cedars, new snow falling gently on it all.

It was like a vision of peace and grace, granted to us after our ordeal.

I couldn't get this extraordinary experience out of my mind.  The next morning I had what felt like a revelation — I felt we had been led supernaturally to the Moki Dugway, where we reenacted, in a sense, the climactic scenes of Wagon Master, when the Mormons take their wagons up the side of a precipitous cliff, where wagons were not meant to go, in order to reach their promised land.

I became convinced that John Ford himself had been riding with us on our climb up the mesa, having decided that we would not just have a leisurely meander up to Moab to gawk at his sublime locations for Wagon Master, but drive right into the heart of the movie.  Mystical as it may sound, I think that's exactly what we did.

THE PREACHER FROM THE BLACK LAGOON

It occurs to me that many people who have been following Paul Zahl's posts for this site (collected in The Zahl File) may not know that he is a world-famous preacher, or have had a chance to hear one of his sermons.

Well, here's your chance:

What Is Love?

This sermon was preached at All Saints Episcopal Church in Chevy Chase, Maryland on a Sunday in 2009.  I doubt if you've ever heard a sermon quite like it before.  More than a few mainstream Christians have reacted to sermons of Paul's like this the way the human figures are reacting to the Creature in the poster above.  They just seem to miss the point.

WALKING IN MEMPHIS

Some thoughts by Paul Zahl (of The Zahl File) on Jack Kerouac and his connection to Michael Curtiz's costume epic The Egyptian.  Huh?  Read on:

The 1954 Hollywood movie The Egyptian, a big picture, with Jean Simmons
and Michael Wilding, among many others, is hard to find — all but impossible
to find, in fact, until the days of Internet magic.  (It's available on a Korean DVD.)  It was produced by
Darryl F. Zanuck and directed by Michael Curtiz.  Curtiz had directed
several big pictures, including
Casablanca and Mildred Pierce, not to
mention
The Walking Dead and Mystery of the Wax Museum.

The Egyptian tells the story of a young doctor in Ancient Egypt —
meaning Thebes, Memphis, and Luxor — who is ensnared pitifully by a
temptress known as the “Woman of Babylon”, completely loses his
self-respect, together with everything he owns as well as his post as
Physician to Pharaoh, and finally recreates himself as a 
healer
wandering throughout the Ancient World.  He prospers, only to return home
to lose his true and loyal love, played by Jean Simmons, and to become
caught up in the failed but sublime One God movement of the Pharaoh
Akhenaten.  In a touching scene that works dramatically and
cinematically, Sinuhe, the doctor, is converted to monotheism.  After
all his sad experience of life, Sinuhe seeks monastic solitude in the
desert, a sadder man but much wiser.



The Egyptian is pretty good.  The sets are gorgeous, the camera is
fluid and assured, the acting (with the exception of Gene Tierney, who
is miscast as Pharaoh's sister) confident if a little wooden, and the
matte paintings and miniatures convincing.  Personally, I like the
religion of the film, with Akhenaten's confession of his universal faith
going down well, with pathos, at the end.  Some might say that
The
Egyptian is suffused with '50s-style religion in this country, but that
would be unfair.  The film is so anchored in the pessimistic views —
i.e., life as an exercise in dreamy futility, with loss — of the
author of the original best-selling book, that Akhenaten's “witness” in
the last scene but one, comes off as credible, and for me even
hopeful.  The novel on which
The Egyptian is based, incidentally, was
written in the Finnish language by Mika Waltari.  In the days of our
fathers and mothers, Waltari's novel was an international sensation.

Waltari's father, incidentally, was a Finnish Lutheran pastor.  It was the Finnish Lutherans, of course, who brought us The Flying Saucer Of Love.



Here's the thing:


Jack Kerouac saw The Egyptian in a movie theater when it first came out.

He hated it!

The vehemence of Kerouac's response to this relatively standard
Hollywood production is surprising.  I read his armchair review, which occurs in Some of the Dharma (page
124), three years ago and was impressed by his very negative reaction. 
Here is what he wrote:

WITH 'THE EGYPTIAN' Darryl Zanuck has purveyed a teaching of
viciousness and cruelty.  They present him with a gold cup at banquets for this.  The
author,
Mika Waltari, is also guilty of the same teaching of viciousness and
cruelty.
  You see a scene of a man choking a woman under water.  Both these men
are rich
as a consequence of the world's infatuation with the forbidden murder,
— its
daydreams of maniacal revenge by means of killing and Lust.  Men kill
and women
lust for men.  Men die and women lust for men.  Men, think in solitude;
learn
how to live off your sowings of seed in the ground.  Or work 2 weeks a
year and
live in the hermitage the rest of the year, procuring your basic foods
at markets,
and as your your garden grows work less, till you've learned to live
off  your garden
alone.

QUIETNESS AND REST THE ONLY ESCAPE.

The secret is in the desert.

Now, Ain't that Peculiar!  The Egyptian tells the story of a man
disillusioned by romantic love — in the first half he loses his whole
self, his deepest self, to the wily and nefarious siren of Babylon. 
The Egyptian envisions his then turning aside from the world, and
becoming a kind of medical “gentleman of the road”, a Sal Paradise of
the ancient Mediterranean.  With Kerouacian pessimism, Sinuhe observes
the fruitlessness of human endeavor, and does so over and over again. 
Finally, back home in Thebes — I love writing those words — he
becomes enlightened by Akhenaten, the Sun (One) worshiper, who reveals
to him that God is the whole of Reality, and that Forgiveness, of all
things, is at the core of that Reality.  There is something like
pantheism here, together with absolving Christianity, and the the name
“Jesus Christ” is invoked on the end-title.  How could Kerouac not have
responded positively to this, given his Christo-Buddhism, or
Buddhist-Christianity, or however you want to call his personal
synthesis?



But he didn't like the film.  He focused completely on the Woman of
Babylon sequence, with its subtle, slightly-off-frame drowning of the
Siren — she survives — and the “lust of the eye” and lust of the body
which drives the story at that point.  Biographers of Jack Kerouac
would probably observe in these comments his suspicion of entrapping
women and entrapped men, his frequent equation of greed and lust, and
his persistent failed efforts to choose celibacy on Buddhist grounds
— “Men . . . learn how to live off your sowings of seed
in the ground
[my emphasis].”


I want to guess that Kerouac got stuck on the performance by Bella
Darvi as Nefer, the Woman of Babylon, and did not consider the enduring
Treue of Jean Simmons' character, nor the emphatic world-renunciation
by Sinuhe, which begins and ends
The Egyptian.

What his impassioned observations do tell us, and they read as sober
and non-Benzedrined, is that Kerouac was touchy about violence.  This
is the man who would brawl in bars, mad-drunk, and then write
remorseful exhortations to the whole world to Be Kind.  He was also a
man who loved women, but suspected them, and their “designs”, through
and through, with the exception of Gabrielle, his mother.

Take a look at The Egyptian.  It's a good movie.  Sure, it's too long. 
And to be sure, there's not one word of humor.  But the liturgical
scenes, with their ethereal religious chants praising “Beauty” (I
thought I could hear Lionel Ritchie's “You are so Beautiful”)  — which
work! — and especially the obeisances, including Jean Simmons's, on the
steps of the temple of the One (Sun) God, are sincerely reverent, and
affecting.


You could compare the scene of Pharaoh's archers breaking into the
Temple of Aten with the Roman breach of the Temple in Nicholas Ray's
The King of Kings.  The latter is bloody and sensationalistic (like the “Civil War” cards little boys loved in the '60s, by the same people who
did the “Mars Attacks” cards) — the former, sympathetic and pitiful.

My irony for today is this:

Jack Kerouac should have liked The Egyptian.  The title character, take
away the toga, is the man himself.


Maybe he walked out before the end.  The editor of this blog taught me never to
do that.

SOME OF THE MOONRISE

Drunk late at night in 1955, Jack Kerouac watched Frank Borzage's Moonrise on TV, and wrote this poem about it, in his notebook of religious meditations eventually published as Some Of the Dharma:

DUMB POEM CALLED “MOONRISE”


A snake in a pond
Slithers out of harm
Seeking the frond
Of the heavenly farm.

Jeb was your Paw
Forevermore
And this is the law
Of love and gore.

The blood of the bear
Is soaking in the swamp,
Such heavenly air
Overhangs his pomp.

Give yourself up
To the sheriffs of truth,
Fear no hound pup
No karma of tooth  

For your sweet smile
And meditations desperate
Are wine to the senile
And love to degenerate

Face the shroudy kitchen
Of the sea of the night
And make a pretty kitten
Of all this abounding blight

(Written after watching, drunk, Dane Clark on
TV in movie MOONRISE) —
Some cloth has that sin rip
This doesnt



My friend Paul Zahl (of The Zahl File) drew my attention to this.  He writes:

This is Kerouac's little riff on a surprising movie, with its
Prophet of Grace Sheriff and its Recluse of Wisdom Rex Ingram, its
insight about dogs, and its unsensational, unforgettable scene on a
very small ferris wheel.

I think I could preach three sermons arising from stanza four, and another two about the movie's not having “that sin rip”.  I'm not sure they'd be received all that well — but maybe on a park bench some day, as in Moonrise.



Kerouac, watching a late night movie on television and
drunk, manages to capture the theme of the film.  Does “blood”-destiny have to determine the outcome of a life?  Or can other
things, like love (the shaky and vulnerable heroine), a wise man for
father-figure (the Rex Ingram character “Mose”, who knows what's really
up before anyone else does, and who gives his hounds the dignity of
being called “Mr. Dog” and means it) . . .

. . . and a philosopher-sheriff, the
likes of whom I have never seen depicted in a movie — sort of a
small-town “zen-detective” (the phrase is Thornton Wilder's) — who is
able to convey a concrete quality of grace in unsentimental terms.  Can
the “sin rip” (Kerouac's phrase, not the movie's) be mended?  Mended in
believable terms, in a way that could actually happen?



Kerouac takes karma, and a dog's bite and faithfulness,
and the cabin kitchen at the end; and the swamp of the beginning and
middle; and comes up with a . . . kitten.  All while drunk!

ONE STEP BEYOND — DON'T GO THERE

Paul Zahl (of The Zahl File) offers another meditation on an extraordinary bit of American culture from days gone by, the T. V. series One Step Beyond.  If you don't remember it, or never saw it, Paul suggests that you might do well to keep it that way, just for your own peace of mind:

EXCRUCIATING — BUT WAIT, THERE'S MORE . . .

by Paul F. M. Zahl


Way Out
, Roald Dahl's television show, was the ugly one, the ghoulish
one, the cruel one.



Twilight Zone
was the high end of these early television gems of the fantastic — moralistic and righteous, at times redemptive and even hopeful. 
Christ got at least two positive mentions in the Rod Serling scripts,
and the team effort showed in the artful results.



But in between, in between the cruelty of Roald Dahl and the justice of
Rod Serling, came the observing eye of . . . John Newland.



Newland is barely remembered today, but in the late 1950s and early
1960s (and even into the 1970s) he produced, directed, and acted in
scores and scores of  television shows, mostly in the supernatural or
thriller line.  Speaking of
Thriller, Newland directed “Pigeons from
Hell” for that great series, scaring us all where it counts — early
childhood — and leaving us with that tender scar forever.




Newland's big achievement was hosting three seasons of a series concerning the
paranormal.  The series was entitled
One Step Beyond.  It was created by Merwin Gerard and consisted of
thirty-minute 'docu-dramas' of supposed instances of possession,
ghostly presence, telepathy, and predictions of dreadful futures.



I have been watching
One Step Beyond since the day it was birthed, in
1959.  Almost all of the shows have been on video since the beginning,
as they were somehow in the public domain.  And now — there is a God
— Paramount has released the first season of
One Step Beyond in
splendid condition.  Oh, and the music, especially the theme called
“Fear”, written by Harry Lubin, is the ultimate science-fiction/horror
theme.  Anyone who is reading this would recognize it instantly.  (I
listen to it right before bedtime every night.  Mary loves it, too.)



But what has come to me in recent viewings, with an almost stunning
power, is a sort of personal truth about the inner spring of these
tight dramas.  It is a truth about the supernatural in general, and it
springs from its source.  These stories, with few exceptions that I can
see, are about love lost or love gone wrong.  Someone has lost someone,
and is desperate with grief.  He or she is completely naked to the
possibility of contact.  Or someone has done somebody wrong, and the
guilt is killing them.  Or, even, somebody
hates somebody else, and the
hate gets objectified, in some kind of paranormal occurrence.




Below are some examples of what I am talking about.  (“The Dead Part Of
the House” is available on the official Paramount DVD release (above), the
rest are available for download or viewing through YouTube or related
sites.)



Season One, Episode Nine:  “The Dead Part of the House”



A widower hates his nine-year-old daughter because she survived an
accident that killed her mother.


He resents his little girl.  And she knows it, and the child is
perishing for love, in front of his eyes.


She develops three ghostly friends, and in a benign move, these
supernatural friends are able to bring her father to his senses.




Phillip Abbott plays the father and conveys an irrational paternal
hatred, based on a love for his wife gone awry, that is painful to
watch,
in the extreme.  The little girl is entirely sympathetic, and so
completely shaken.  Moreover, the child's kind aunt is powerless over
her brother.



It is Tennessee Williams, as far as I am concerned, on a claustrophobic
'50s television set, yet completely unself-conscious.



Season Two, Episode Seven: “The Open Window”



A painter of fashion models — his current model is played by Louise Fletcher —
observes a woman in an apartment across the way preparing to commit
suicide.  She has been rejected romantically and her little
black-and-white four-walled world is killing her.  Her disconcerting
monologue and preparations, overheard and observed, have several
antecedents in theater and movies.  But the television camera closes in
on her, with dissection.  It is impossible to watch.  And it's only
1960!


As for the denouement, you'll have to see it yourself.  But it's not
really about the genre, it's about human attachment severed and love
torn to shreds.  How did Newland, who produced and directed, get this
out at an early hour Friday night?  I don't think anybody at the
network or the sponsor must have seen it as serious, because it was
about, uh, ESP.  But it was very serious.



Season Two, Episode 20: “Who Are You?”



A little girl wakes up in her bed and doesn't recognize her parents. 
Her parents are loving, devoted, and dear.
  She runs away and finds the people she believes to be her parents.  They, for their part, are living in a total darkness of grief, having
lost their own little girl recently.

The little girl we are watching is possessed of the spirit of the
other, dead little girl.  And she is horrified by the attentions of her natural parents.  And her grief-stricken 'real' parents are horrified by
her.

This child is totally lost, but alive and real, a whole self of
yearning.


When “Who Are You?” is over and the implications of the first 20
minutes — these shows are all 29 minutes long — begin to sink in, the
situation becomes excruciating.


In short, don't watch this.



Just two more examples, but they can be multiplied by a score of others:



Season Two, Episode 32: “Delia”



Here is a humdinger, which begins so quietly and prosaically that the
middle section takes you completely by surprise.


A vacationing American man is trying to recover from a second lousy
marriage, and is drinking in a bar on a quiet island off Mexico.
  Another American, a sexy divorcée, at a table nearby, invites him
over.  She is beautiful and the kind of woman most men would love to
meet under such circumstances.  But he turns her down.  He is
impossible.


He takes a self-pitying walk down to the beach, and half way down,
meets an extremely beautiful, refined, and quite un-sexy woman sitting
alone by a tree.  She knows all about him, connects with him instantly
— as he with her — and they are completely and in a single minute one
in love forever.  She is the lost and final love eternal, with eternal
eyes and never-ending smile. 


He exits for a moment, comes back — and she is gone.


He spends the rest of his life searching for her, and ends up back on
the island, where he awaits her return, and drinks himself to  death. 
I won't give away the ending.


This little parable is the ultimate dream of romance between a man and
a woman.  Drink to me only with thine eyes.  I will spend my life
awaiting your return.  And die in the process.


After you see “Delia” once, it becomes impossible to watch it again. 
Get thee behind me.  (Get thee to a nunnery) 


He should have stayed with the giving brunette. 
Hélas, he didn't.


Season Two, Episode 33: “The Visitor”



This one is a celebrated episode.  It starred Joan Fontaine, with Warren
Beatty, in either his first or second appearance ever.


It concerns a woman in older middle-age who has left her husband,
against his will, for the bottle; and has pulled herself completely
within herself at their cozy mountain get-away.  A nice fire is burning
on a snowy night, there's plenty of money, and there's a bar full of
whisky.  But a young man knocks at the door, his car having broken down
in the snow, and he is trying to get to the hospital where his young
wife is having a baby.  He cannot get there.


Who he is and why he is there and what he has come to do?  All is
revealed, neatly and affectingly. 


Again, this is about love gone wrong, about malice as the consequence of hurt,
about grief causing people to go mad — and all on a minuscule set, with one
camera, two actors, and dread, with heart. 


Don't see this one either.




I watch these episodes of
One Step Beyond and have to tell myself not
to watch any more.
  They are saturated with grief.  They are fistfuls of loss and love that
is separated, by the curtain of death, from fulfillment, even promise. 
Yes, there is compassion — and none whatever of the ghoulish joy in
karma that
Way Out featured every time.  I would call these instances
of Baby-Boomer television masterpieces of wrecked emotion, and love's
attachment snapped forever.



How come these are so powerful — if “excruciating” means powerful?
  I would like to finish this article by trying to say why.


In the first place these are completely uncompromised one-act plays. 
The camera prowls around — I honestly think of Rossellini and the
inquiring camera, maybe even the camera as protagonist, though I fear
that sounds pretentious.  (I invoked Tolstoy once in a conversation
with Joe Dante, and he suddenly started to look at me coolly.  I sure
wanted to withdraw that particular comment.)  Yet it is true that John
Newland's camera moves around a lot, in interior spaces about the size
of a closet most of the time.  In addition, his close-ups, which are
numerous, completely fill the screen.  These are intimate dramas —
they are about one or two, or at the most three, characters.  The
people's faces are tortured.  They are anguished.  The unflinching
close-ups mostly record grief and separation.  What are ghosts
in these stories other than objectified presences of love become
unattainable?  Thus the excruciating atmosphere of
One Step Beyond.


There is one other thing:


When  I was eight and nine years old and saw shows like this, I
definitely connected with the fear and dread. But


I didn't really get the truth.  The psychology was completely at the
edges, or rather,
out of the question. 

I just knew, to my bones and my nerve ends, that something serious was
going on.


Too serious.
 


Twilight Zone
, which saved the day, was more distanced somehow.  It
didn't raise the resistance that was raised by
One Step Beyond
Neither could I have appreciated
The Glass Menagerie.  (Still can't
watch the last act.)



My advice to you, dear reader, is Skip This One.  Sit It Out.


It's too close to home.  Take away the supernatural part of it, and
there is only human loss.


Oder — and I truly wish I had done this when I was president of a
theological seminary — show “Delia'”and “The Dead Part of the House”
to a class for future ministers on . . . pastoral care.  In the church,
and in the frayed and hungry world around us, you're going to encounter
quite a few Delias and a whole directory full of The Dead Parts of
Houses.

THE THEATER OF GARDENS

Here's another piece by Mary Zahl about gardens — getting into the nuts and bolts of the way a garden works and how that contributes to what it means:

LOOKING AT THE HOUSE AND GARDEN RELATIONSHIP

by Mary Zahl


Reflecting on what is happening visually in what I consider good
residential garden design, whether my own or someone else’s, I have to
start with the relationship of the house to the garden.  For good or
ill, the house is the most important structure in the landscape.  That
makes creating an effective relationship between the two all the more
difficult if the house is a) not particularly attractive, and b) not
designed to open up to the outside visually. 



The first point is staring me in the face as I look at much of the
residential architecture around me:  In Central Florida, most new
housing is the big-box-with-a-roof look in stucco, the older houses are
one-story cinderblocks, and the terrain is pretty flat for both.  Only
where there are established large trees (live oaks!), is there much
hope for a satisfying complimentary landscape design.  The photo above shows a typical single-story Central Florida home graced with majestic live oaks.



The second point came home to me vividly in the last house we lived in,
a church-owned rectory situated next to a parking lot.  This was an
attractive two-story colonial stone house from the outside.  But from
the inside, the only views out from the living areas were of the
parking lot.  Even the screen porch had this vantage!  We might as well
have been living in a house with no windows, apart from some of the
filtered light.  I found it depressing.




When designing a garden, one of the primary tasks is to go into the
house and look out from the key windows and doors.  I ask the clients
where they like to sit, and it is almost always in a room with a view
of the garden.  Most gardens end up being a stage set, which means they
should look as attractive as possible as much of the year as possible
from the inside.  Above is a garden in Birmingham, Alabama, as seen from a favorite indoor spot of the clients.

Anyone who has a swimming pool understands that it
should be beautiful to look at, because it may seldom be used for what
it was intended.


Then, working on paper, I draw center lines out from each of those
important vistas, and try to make the garden’s axes work from them. 
Not only is this the classic design principle we inherited from the
Ancients, but an adaptation of this axial approach is what makes the
greatest gardens of the world — many in England — work so well:




I am often reminded of a friend’s explaining to me that Balanchine was
such a great choreographer because he never abandoned the classical
principles, but found creative ways to interpret them.  This same idea
is at work in the best English gardens, such as Sissinghurst or
Barnsley House.  That's Sissinghurst Garden in the photo above,
in Kent, England, designed by Harold Nicholson and
Vita Sackville-West, among the first to combine strong geometric lines
with profuse planting, a marriage of two elements and two personalities
that matched them.



The challenge for me as a garden designer is to stick
to classical principles of axes and proportion with a huge variety of
residential architectural styles.  Above, the “axis” of a garden in Birmingham.



This is where the plants and the quality of hard materials come in. 
Planting needs to soften and “warm up” the geometry. Materials should
age as quickly as possible to do the same, which is why natural stone
or brick or pots are always preferable.  Geometry alone makes for a
cold garden.  A profusion of plants with no geometry or relationship to
the house’s architecture is too chaotic for my tastes, and makes for a
less integrated whole, and actually a less peaceful atmosphere
year-round.  Getting that balance right for the client’s taste is the
biggest challenge I have.  Well, that, and creating something that
doesn’t die!

Below, an example of strong geometry and natural  materials softened by planting in a Birmingham garden:




Finally, to go a step further, I want the views to be so appealing that
they actually draw the owner out into the garden.  This is my unstated
goal: to create a gardener — or at least someone who is drawn into
nature and away from the computer or television — to a place that might
feed their soul.

Below, an inviting space for sitting in a small courtyard garden in Birmingham:

I'm struck by Mary's comparison of the garden to a stage set, something that must work first as seen through the “proscenium arches” of a house's apertures — windows, doors, porch frames.  The same is true for a theatrical set, once the curtain rises, or for the shots in a movie.  All these “sets” must be pleasing in themselves but also invite us to enter them — literally in the case of gardens, imaginatively in the case of stage or screen.  A stage set or a shot in a film, like a garden, can't just offer us a pretty picture — it must have a spatial quality which lures us into it, makes us want to inhabit it.  Only then, as with a garden, can it work its real magic.

[Photos by Mary Zahl, who also designed all the Birmingham gardens pictured above.]

HELLO, MR. CHIPS

Paul Zahl, the Preacher From the Black Lagoon (see The Zahl File), revisits a commercial disaster from days gone by — the 1969 version of Goodbye, Mr. Chips:

A MOVIE WITH SOUL

by Paul Zahl


I am beginning to know James Hilton's books and the movies made of
them, such as
Lost Horizon, in two wonderful versions; Random Harvest,
which is an almost perfect elegy to selfless love; and
Goodbye, Mr.
Chips, also in two wonderful versions.




The second version of
Chips, which bombed in 1969 (with the exception
of Pauline Kael's memorable praise), is an interesting case of a film
that more or less disappeared after its initial showing, became almost
notorious for its over-dubbed and stream-of-consciousness songs, and
co-starred the now less-remembered English pop star Petula Clark.



A personal interest in James Hilton, together with an interest in the
English playwright Terence Rattigan, led me to this movie recently,
which was released on DVD last January.  And yes, it is an odd
collection of things — a familiar drama (or so it seems at first) of
life in an English boarding school; a use of idyllic outdoor long shots
and zoom effects that are like ads for Tab, or even Coke, back in the
'60s; spectacular and also heavily edited musical numbers within a
story concerning a Latin master of the 1920's; and in the heart of it,
right at the core of it, a love story that rings completely true.



In short, this is a movie with soul, which is also greater than the sum
of its parts.




After watching two versions of Terence Rattigan's
The Browning Version,
both of which were filmed on the same location (i.e., Sherborne School
in southern England) as the 1969
Chips, I felt saturated with this
elite context. 
(The first version of The Browning Version, with Michael Redgrave, is illustrated above.)  Is there much left to say, after these two persuasive
works, about the introversion and disappointments of prep school
teachers of Latin and Greek?  Well, Rattigan must have believed there
was, because he took a familiar story, Hilton's novella of Brookfield
School, and batted it straight into the stratosphere.




His script, which now focusses almost completely on the love story of
Mr. Chipping, played by Peter O'Toole, and the unlikely love of his
life, played by Petula Clark, is literary and beautiful, full of
Classical allusions yet uncontrived.  When Rattigan puts the Ancient
Greek maxim “Know thyself”, together with the God Apollo, at the
turning point of the story, it is fully apt and touching and true.



He also writes a scene between the two meant-for-each-other lovers,
filmed by the Victorian greenhouse at Syon House on the Thames, which
is as affecting a proposal of marriage — it is basically she  who
proposes to him, yet with no tenor of forwardness — as anything of its
kind on film.  Incidentally, I write as someone who has performed
hundreds of marriages and who gladly embraces Lloydville's title, Preacher From the Black Lagoon.



How does a movie acquire soul?  We have an impressive script by a
master, Terence Rattigan.  We have a great theme from James Hilton: the
transformation in real time and life that is effected by a devoted
woman in relation to a shy misunderstood schoolmaster, and the
consequent effect of the couple's marriage on an entire community,
Brookfield School, petty, political, and witchy.  Yet these two
elements don't fully account for the movie's soul, which means you
start crying by the middle of act two and can't stop until way after
the end.



I think there are two other things that make
Chips something like a
great movie, although probably not a great movie in the way of
cinematic art.  The first is its visual style, which, as I said, is
full of long shots of the heroine and hero, with flowers in the
foreground; constantly changing colors to mirror the emotions of the
leads; many zooms from high up (God's eye!); and basically the most
accomplished style of the kind of thing Dan Curtis was doing in his
made-for-television horror movies of the same era: a little arty,
consciously 'visual', and plain pretty.  It works here and you probably
wouldn't alter a thing.  Thus the sequence at Pompeii and Paestum works
because the honey-colored marble of the sublime ruins matches the early
love of the surprizing surprized couple.




The second added thing in this wondrous movie is the music.  The songs
are by Leslie Bricusse, who wrote “Stop the World, I Want To Get Off”;
and the instrumentation is by John Williams.  The songs were considered
forgettable when
Goodbye, Mr. Chips first opened, without much for
tunes.  Yet they are mostly sung by Petula Clark and Peter O'Toole as
narrations rather than lip-synch performance.  They are internal
monologues.  They are therefore true to life.  Petula Clark's song
“Apollo”, for example is subtle and everything that the word “nuanced”
is now supposed to mean.  And I will guarantee something to the readers
of this blog:  If you see Chips  and do not go straight to YouTube or
iTunes and listen to “Fill the World With Love”, over and over again,
you had better check to see if you still have a heart.  To be honest
with you, now that I know what that Bricusse-composed school hymn means
in light of the powerful story in which it figures so prominently, I
don't ever want to sing anything else again.  (Maybe “Be True To Your
School” by the Beach Boys, but nothing more, ever again.)




So, here is a movie with soul. 
Goodbye, Mr. Chips from that hinge year
1969 is hard to explain.  It's got Hilton in the first stratum,
Rattigan in the second, sublime if ever so slightly cheesy visuals, and
introspective songs that work, partly because they do not overwhelm the
other elements.




There is a fifth element, however, one more thing, to add.  There is
Peter O'Toole and Petula Clark.  These actors were made for each
other.  Clark embodies a kind of heroine that you rarely see any more. 
(I married one 36 years ago.)  She loves her husband,  supports him
with everything she has and thus brings out qualities in him that he
never knew he had, and she's humble while having a kind of luminosity
— a word like “nuanced” which suffers from over-use — or inner
spiritual strength that is contagious in this self-absorbed world. 
Katherine Brisket, which is the name of Clark's character, is the
strongest entity in the entire movie.  Yet her life's work is love. 
That is why the bull's eye center of
Goodbye, Mr. Chips is the scene
when Mrs. Chipping takes the entire student body and faculty to a new
and noble level as she leads them, not by design, in the school hymn
“Fill the World With Love”.  This is not dumb!  It completely works. 
No wonder O'Toole's character falls in love with her, defends her, and
establishes an unforgettable rock of a life with her.



Goodbye, Mr. Chips is now available on a beautiful DVD, its soundtrack
also available on a connoisseur's three-disc CD from Film Score
Monthly.

 


Oh, and I just took a look at
Joanna, made one year earlier in England
with Donald Sutherland and Genevieve Waite (and Rod McKuen — listen to
the warm) in order to get some perspective on the period.  Odd isn't
it:  I loved
Joanna back then, and thought Chips was dumb.  Now I love
Chips and think Joanna is the queen of dumb.

TOMBS OF THE BLIND DEAD

A report by Paul Zahl about a strange, haunted museum in St. Petersburg, Russia:


This past August, I slipped away for an afternoon from the tour group I
was helping to lead in Russia and the Baltics.  I slipped away in order
to see a weird museum in St. Petersburg. 



I had heard heard of it before, and its original form under the
Soviets, the notorious Museum of Atheism.  Until a few years ago,
Russian young people used to be taken to the former St. Isaac's
Cathedral in Leningrad/Petrograd/St. Petersburg to witness a
State-operated exhibition displaying the folly, ignorance, and
wickedness of Christianity, with side-exhibits on Buddhism, Animism,
Judaism, Islam, and the Greek and Roman Gods. 



After perestroika, the Museum was dismantled and St. Isaac's became a
Russian Orthodox cathedral again.  The exhibits persist, however, in
a big old gray crate of a building about three blocks away.  To visit
the 'Museum of Religion' today, is to have a fascinating window on the
Soviet assault on religion, in general, and Christianity, in
particular.  And there is a lot to say about this, in that a whole new
generation of Western atheists would love this place, with its
overwhelming assumption that religion is a matter of competing
belief-systems with no judgments possible concerning the possible
truth-superiority of one system over against any another.



I could go on about the sociological, cultural, and even the
theological implications of St. Petersburg's Museum of Religion in the
Year of Our Lord 2009.  But that's not what really drew me to the
Museum.



What drew me to the Museum of Religion, located three blocks away from
its original Russian Orthodox/Stalinist home, were the visuals, the
absurd visuals, which I hoped, and guessed, would be there.



And they were there!



You pay your entrance fee and immediately notice that there are five
times more guards in this museum than there are visitors.  Once, Soviet
'confirmation' classes would have crowded the place, together with
masses of foreign tourists bussed over.  Today there is no one there at
all.  Today's Museum of Religion is not deemed as interesting as
yesterday's Museum of Atheism.  But it's the same material.



You go up a tiny staircase — have to be pointed in the right direction
by one of the half-dozen guards who are looking at you like fresh meat
— and then enter a series of small rooms that display the Origin of
Christianity and move directly into a series of four or five rooms on
Russian Orthodoxy.  None of the guards spoke English, but one of them
spoke German so I got the lay of the land from her.  The room on Jesus
emphasized his teachings, with a small dose of messianism.  In each
small room concerning Orthodoxy, paintings of episodes in Russian
Orthodox history were set up, together with liturgical vessels and
altar crosses and vestments.  There was a mannequin of an Orthodox
priest — really ragged and dusty and gross.  There was an amazing
painting of an Orthodox monk wandering in the snow looking like a
character from one of the “Blind Dead” movies as abducted by aliens, a
green
Village of the Damned gleam streaming from both of his eyes. 
This is the Tolstoyan religious hermit depicted as insane man.



There was another shocking painting nearby, from around the time of the
1905 Revolution (i.e., the time of The Battleship Potemkin), depicting Nicholas and
Alexandra protected by a holy beam of light coming down from Christ and
the Father and Mary in heaven.  The Tsar and Tsarina are surrounded by
priests and martyrs, who are being shot at by squads of Reds, who are
in turn being given money by Jews.  The image is shocking and violent,
and also apocalyptic. 



Interestingly to me as a Christian, one item in the rooms dedicated to
Russian Orthodoxy stood out with a moving and unquestionable
intensity.  It is a marble statue, about four feet high, of Jesus naked
and bound, being led to his crucifixion.  He is muscular and intrepid,
but helplessly under restraint.  It is a beautiful image.  It leaped out
of its “wax museum” surroundings. 



Incidentally, I kept thinking of Professor Lampini's “Chamber of
Horrors” in
House of Frankenstein, and also of Will Rogers' hay-seed
wax museum of American heroes in
Steamboat 'round the Bend.  The people
who assembled the Russian exhibit on religion probably didn't  know
much about what they were exhibiting, except that it all needed to be
as ugly as possible.  To see it in the Summer of 2009, now tatty in the
extreme, and filthy, is extremely cool.



But wait, I'm not finished.  The Museum has a section on
Protestantism.  Behold, another manikin!: this time, of a “Reformed
Pastor”.  But it's mistaken.  The cassock is right, and the preaching
tabs, but the figure is wearing a large pectoral cross.  Reformed
ministers, at least until very recently, have not worn crosses around
their necks.  Heaven forfend!  And there's a  Hogarth engraving of an
18th Century church that has the complete wrong title.  On the other
hand, the “attitude” of the exhibit is nowhere near as vehement in
relation to Protestantism as it is in relation to the Russian National
Church.  Protestantism comes across as being a rare and relatively
enlightened bird.



Speaking of birds, the room on Animism is great.  There is a statue of
a big black bird, I think a Polynesian deity, with yellow and red
feathers.  They are coming unglued, so you start to sneeze as soon as
you enter the room.  But there are no other visitors to hear you or
notice.  Since I had brought no Kleenex, I was glad to be sneezing
alone.  One of the feathers that had come off and was lying on the
floor was too small to be of any aid.



One final item, and then a postscript.  The attempt at constructing a
Buddhist meditation area or temple — no words can do this justice —
was delightful.  There were a couple of small statues of the Buddha, on
a wooden platform about six inches off the ground in the center of the
room.  Overhead were a couple of scarves or pashminas, intended to be
drapes, but they were blowing in the wind because the Museum's fans
were on.  That was it.  I was just wishing for a little background
music by Enigma. 



All in all, the Museum of Religion in St. Petersburg is a relic of
fascinating persistence in the aftermath of an historical earthquake in
Russia, and in the world even.  Is it anti-religious?  Well, yes, as
the attitude is that of competing, fantastic, and anthropomorphic
attempts to represent the Unrepresentable.  It reflects what religious
studies departments in American universities used to call “phenomenology”, which is the idea that religion has got to be studied
purely in relation to its surface manifestations, rather than in
relation to the possibility of actual or possible transcendence.  So
yes, the Museum of Religion is anti-religious.



But it is also a Museum which has been demoted.  It is definitely not
the Museum of Atheism.  The cue cards to each room, which my
unrehearsed and unexpected guide explained to me in German, try to
sound objective.  But they are just reporting on what fools these
mortals be.  (Oh, and only in the room devoted to the French Revolution
does the visual material really go over the top, and this in its
satirizations of Roman Catholicism.  In this room, we are really in the
spirit of Robespierre and 1793.)



What appealed to me primarily in this messy nut-house of an exhibit
hall was its absurdity — the misconceived
manequin of a Presbyterian
clergyman, the feathers-and-all large Polynesian bird (looking like the
monster in
The Giant Claw), the hagiographic and extreme-polemical
painting of the martyred Nicholas and Alexandra, and the sudden
overwhelming appearance of the real thing: Jesus in white marble,
bound, humble, decided, suffering, pitying and to be pitied yet
wordlessly strong.  The “camp” value of the place, which is out of
Billy Wilder's
One Two Three (remember “We Have No Bananas” in
Russian?), is high.  The sadness of its exhibits with many more warders
than visitors is also pathetic in the real sense.  And yet the flashes
of insight, both negative to organized religion and positive to bound
martyrs — and hermits of the forest — are really there. 


I left, a little bewildered, a little amused,
a little moved, as I said “Auf wiedersehen!” to my new Russian
guard/guide, who may have picked up her German during the Siege of
Leningrad. 
I thought to myself: this is the kind of thing that the SS envisioned when they
gave orders that the Jewish Ghetto in Prague be turned into an open-air
museum after its inhabitants had been liquidated — a “time-capsule” of
a vanished people and a vanished way of life, which people of the
future could inspect and wonder at.  Today, however, the Ghetto in
Prague is the symbol of an entirely different kind of confidence, and
the tables are turned utterly.  I thought these things as I heard the
bells of St. Isaac's, just three blocks away, and observed the hundreds
and hundreds of people crowding to get in — and not just tourists from
overseas, but Russian citizens.  As Jack Kerouac said, “The world is
big enough to right itself.”


Postscript


If you enjoyed this piece, go over to YouTube and connect with Sergei
Eisenstein's silent film of 1927 entitled
October.  It is also called
Ten Days That Shook the World.  In the fourth segment of the YouTube
version, when General Kornilov's army is approaching St. Petersburg,
Eisenstein creates a montage on the theme of God.  When the soldiers
are being enjoined, by reactionaries, to fight “For God and for the
State”, the director edits together a series of images of God. 



He starts with Jesus; then goes to the mosque in St. Petersburg, which
still looks like it did when Eisenstein's photographer Edward Tisse
shot it in the silent era; then shows the Buddha, incense billowing
around him this time, not a pashmina; then our Polynesian Giant Claw (I
really think it's the same statue.); then some tribal African statues;
then some spooky dangling hands from one of those statues; then a few
really horrible and very Pagan religious images.  There it is!  In
Eisenstein's film exists the direct origin of the now staggeringly
retro Museum of Religion.  That's what it was really all about: a
frontal and absolute ideological rejection of religion as being
anything other than competing disasters of projection and morbidity,
carrying the planetary virus of idolatry — religion as systematic
put-down of the humanity of the human race.



I want to tell Richard Dawkins and Sam Harris about this movie, not to
mention this museum.

THE MYSTERY OF GARDENS


                                                                                                                                [Photo by Mary Zahl]

Mary Zahl, the wife of Paul Zahl (see The Zahl File), is a renowned
designer of gardens — serious, amazing gardens.  She was kind enough
to send along this report of a recent trip she made to Charleston, S.
C., revisiting the place where her career and vocation as a garden
designer got kicked into higher gear by a terrible natural disaster:


Last week I was in Charleston, S. C., speaking on garden design to the
Charleston Horticultural Society.  It was my first 'official' return to
the garden scene there after leaving in 1992.  In my talk, I was
reflecting on twenty years of designing gardens, mostly residential. 
What was particularly apt about this timing was that it was in
Charleston that my work in this field took a giant step forward, both
in scope and volume.  There was one reason why: Hurricane Hugo came
through the Low Country on September 21, l989, leaving countless
devastated gardens that, in turn, became the jump-start for my career.



Hurricane Hugo was the only real disaster I have lived through.  What
affected me the most and lasted the longest was the sheer ugliness of
it all: giant trees uprooted or snapped off, huge piles of debris for
weeks on end, dried up places which had been shady and green, general
chaos everywhere.  Even the birds and butterflies disappeared.  It was
depressing, and hard to summon the energy that was needed to put life
back on track.



But, as my work meant bringing a little beauty and order into lives
surrounded by ugliness and disorder, my eyes were opened to the
importance of what I was doing.  'Garden design' became more than an
end in itself; with a cleared and freshly planted garden, I saw hope
return and anxiety decrease in those I was helping. 



Before this experience, I had struggled with whether or not I was doing
something 'important' with my work.  I loved flowers, and loved being
out in the garden, and even helping bring to life something that my
clients could not do for themselves.  But it felt like the icing on
life's more serious cake.  Through this experience, I had a little
window into the power of art/beauty to feed the soul.


                                                                                                              [Photo by Mary Zahl]


It still feeds mine, after all these years.  Just strolling through
this garden of Frances and Milton Parker in Beaufort, S. C., last week
(seen in the photos above) took my breath away with its serenity and creative energy, two apparent
opposites.  I wanted to sit — for hours if I could — and take it in. 
It lives in my mind's eye, just as the paintings we saw this summer at
The Hermitage in St. Petersburg do.


 


Paul and I were recently watching Warren Beatty's movie
Reds.  The
struggle of the main character, John Reed, was between his art as a
writer (
Ten Days that Shook the World) and his passion to get
involved in the political situation in Russia.  His wife begged him to
stay at home and help the revolution by being the writer/artist he was,
but he went abroad to be a part of the action.  He died there at a
premature age.  I personally wish he had valued his art more.

THE FLYING SAUCER OF LOVE

Here's a second report from Dr. Paul (of The Zahl File) on a strange place he went and a strange thing he saw on his travels this summer:

FINNISH MODERN . . .
EVEN THOUGH THERE ARE MARTIANS

by Paul (“Famous Monsters”) Zahl


Last month, my wife Mary and I led a group of friends into Helsinki's Rock Church, as it is now called in English.  It is the Temppeliaukio in the Finnish language.



This
is a Lutheran parish church not far from downtown that is now
celebrated as being one of the most innovative worship spaces in
Europe.  It was excavated and constructed in 1969 within a hill of rock
and is now surrounded by a beautiful square of townhouses. The Rock
Church was designed by two brothers, Timo and Tuomo Suomalainen.  It
was dubbed initially and locally as the “Anti-Devil Defense Bunker” but
is now treasured and loved.  It is a working church and the location for
many concerts, especially on its prized organ.  When we walked in,
Sibelius's Violin Concerto was being played.

But I was interested in seeing the church for a somewhat different reason:

It looks just like a flying saucer.  As a matter of fact, it could be a flying saucer.

When
you look down on the Rock Church from the square above, it appears to
be a saucer of light bursting from the ground, or, conversely,
embedding itself in the ground.  It especially resembles the
earth-craft touching down on Altair IV in
Forbidden Planet, not to mention the Martian saucer in Invaders from Mars,
and even more to the point, it is a lookalike for the saucers that
hide beneath the sea and within the earth, in the odd Canadian move
from 1977 entitled
Starship Invasions.



In other words, this is the coolest church in Christendom.  It requires a shout-out!

Can
we stop and think for a sec about what the Rock Church is saying?  It
is saying there is something precious buried within a rockpile just
outside the city.  Whether the precious thing is coming out, bursting
out; or whether it is burying itself, embedding itself in granite, is
unclear.  But it is definitely rooted in the earth.  It could not be
more rooted.

Is it preparing to be a “sleeper cell”, like the alien machines in the Steven Spielberg version of War of the Worlds?  Or is it emerging from centuries of frozen sleep below the Arctic ice cap, as in The Atomic Submarine, from 1959? (Just so you know, ahem, The Criterion Collection has done up the
latter in a box set, together with three other classics related to it, like

Corridors of Blood
.)



What is it doing in our midst?  We don't know.

But there is something here.  Whatever religion is
or could be, it is embedded in the nature of things.  It is not so
high, quoting the Bible, that we can't reach up to it, nor is it so
low, that we can't reach down to it.  But it
is here, to be
discovered within the nature of things.  It is in the root of a man,
and of the earth.  The Rabbi Jeshua said, “The kingdom of God is within
you.”  He did not spell out what he meant exactly.  Many people have
thought about this, and sought to fill in the blanks.  Nobody knows for
sure what he was intending.  But whatever it is, it is here.  It's an
open secret.  “Take A Look Around” (Sergio Mendes and Brazil '66).

If
you see what is really here, what is in front of you and above you and
below you, you're probably looking at it.


We can even get high-brow for a moment.  Goethe has a beautiful passage in Wilhelm Meister's Apprenticeship in which he describes the nature of religion as understood within a utopian school for children.  The children look up in order to express reverence.  They look around in order to observe the natural world, their environment.  And they look down in
order “to recognize humility and poverty, mockery and despite, disgrace
and wretchedness, suffering and death, to recognize these things as
divine; nay, even on sin and crime to look not as hindrances, but to
honor and love them as furtherances of what is holy.”


                                                                                                                              [Photo by Mary Zahl]


I think the lesson of the Rock Church, which is a world-class architectural site on account of its perfect resemblance to
an alien flying saucer, is this: the truth is here, embedded in rock,
unerodable through fashion or time, right in the marrow of the earth
and hearts, digging in or breaking out, and filled, just filled, with
light.

TWO PAINTINGS IN DISTANT PLACES

I traveled a thousand miles north to Wyoming this summer, but mardecortesbaja contributor Paul Zahl (see The Zahl File) and his wife Mary ranged even further afield, leading a religious-themed tour to Russia.  (Mary and Paul are personable folks, and Dr. Zahl is a widely respected scholar of religion, so they're much in demand for such tours.)  Paul was kind enough to send some reports of his adventures, of which this is the first:

EL GRECO IN THE TWILIGHT ZONE

by Paul Zahl


In the movie Russian Ark there is a scene in which an
aristocratic French visitor to The Hermitage Museum at St. Petersburg
lectures a young Russian of the early Nineteenth Century concerning a
painting by El Greco
(above.)  So moved is the Marquis by this painting that he
kneels in adoration before it.  He explains to the young Russian that
the picture bears the image of the founders of Christianity, St. Peter
and St. Paul.  The scene in
Russian Ark is moving and
beautiful.



Last month, my wife and I took a group to see the very
painting in person.  It is in a room full of El Grecos, but it stands
out for its warmth and the humility of one of the figures.  The picture
also tells a story familiar to many: the tension between humility and
grace, represented by El Greco's depiction of St. Peter; and doctrine
and the authority of  the truth, represented by St. Paul. 

The picture was painted by El Greco between 1587 and 1592.  St.
Peter is on the left, an old and humbled man of soft features and
tenderness.  You could approach him and tell him almost anything about
yourself.  He is somewhat sad, sympathetic, and modest.  The observer
has to look very carefully to notice that Peter is carrying the key to
the kingdom in his left hand. But that is in shadow, almost obscured.

St. Paul, on the other hand, while not arrogant, is a person
possessed of his Idea.  With his left hand, his left fore-knuckle
actually, he directs our attention to the Word, the Bible before him.
 With his right hand, Paul reasons.  His features are ascetic,
convinced, sincere, a little detached from persons, but
possessed of
his Idea.



El Greco observes these two great men — I thought of
Rossellini's television movie entitled
The Acts of the Apostles (above),
which treats the same men in somewhat the same way — as two sides of
one thing, the Christian faith.  There is even a kind of yellow barrier
between them in the painting, emphasizing their difference.

My wife immediately noticed the doctrinal character of the St.
Paul, his cerebral, reasoning attitude.  It is unmistakable.  He is
reasoning with the viewer, on the basis of a written text.  St. Peter,
on the other hand, is 'reasoning' with us on the basis of a shattered
wisdom, what Dostoevsky called the 'strongest instrument, the humility
of humbled love'.  (I know it is pretentious to quote Dostoevsky, but
his words are apt just the same.)  

There are few visitors today to this painting by El Greco who do
not identify with Peter at the expense of Paul.

But wait, There's something else:



A week later, Mary and I were in the National Gallery of
Stockholm, and there it was (good God!) — the same painting, by the same
artist, in a room also full of El Grecos.  But it was different.  The
painting had the same subject, composed the same way, with the same
colors, but something was . . . well,  wildly different.

Something had happened to St. Paul.  He had lost weight, his
features were pinched, and his hair . . . it was a mess.  It was uncombed — what little there was of it was all
over the place.

What came to my mind was the episode of Thriller,
the old Boris Karloff television series, entitled “The Cheaters”.  At
the end of the episode, a selfish man begins to see himself, through
cursed spectacles, as he really is.  The makeup artist, Jack Barron,
first shows the man losing his hair and looking himself but bewildered.
 Then we see the man grinning diabolically, with hideous scars on his
face and just a few tufts of hair.  Finally, we see the man become a
sort of demon from hell, to which he is soon dragged by the very devil
himself.  Fun little episode for schoolboys on a Monday night at nine
way back then.


The comparison seems right, however.  What has happened to St.
Paul?  His convinced, convicted authority in the Hermitage
version has become transformed into a sort of 'wild man',
'I-just-came-out-of-the-forest-with-Robinson-Crusoe' persona.  The
Apostle has entered the Twilight Zone but hasn't come back.  Or he is
like the character in a Stephen King story, who is awakened too soon
from a forty-billion-mile journey to a distant planet.  Everything's
right but everything's wrong.

I have looked up the Stockholm version of “St. Peter and St.
Paul” and found nothing on this weird difference.  I can't believe it
has gone unnoticed.  But it is disturbing.

A final thought on El Greco's two St. Pauls.  The kind of
doctrinal Christianity embodied by the Hermitage Paul, text-weighted
and cerebral, is superannuated.  You see it today and you run.  The
painter seems to have understood this instinctively.  His later St.
Paul has sort of gone crazy.  “Grandfather, we need to get you to the
hospital.”  This Paul is not Diogenes, an old man of self-contained
de-constructing wisdom.  He is a street-crazy — maybe inspired, like the
homeless man in
Ordet, who has faith enough to raise the dead,
but you wouldn't take your child to him for a blessing.

Or, maybe he
is “The Howling Man”, of The Twilight Zone (above), who is in fact no longer
benign at all.


I don't know which of these two possibilities is the Stockholm
St. Paul.  But if the Stockholm Paul is the confessional Protestant of the two,
St. Peter is looking pretty good by comparison.  And wasn't Senator Kennedy a good
advertisement for
that side of the enterprise?

[Editor's Note: Paul has elaborated Mary's insight about the portrait of St. Paul into a very provocative meditation.  St. Paul wrote some of the greatest and most radical spiritual treatises of
all time, and they were a cry from the heart against law as a spiritual tool — but what he wrote was still theology, and all theology seems to have a
tendency to decompose into law, to be parsed for “rules” which can be
used to oppress instead of bless.  A spooky thought occurred to me while reading Paul Zahl's piece — maybe the Stockholm portrait of St. Paul was once an exact copy of the
one in the Hermitage and has decomposed over time, like the portrait of
Dorian Gray, reflecting the historical misuse of St. Paul's letters.  The
Twilight Zone, indeed!]

THE EVERLASTING HILLS

Thou enlightenest wonderfully from the everlasting hills.

                                              — Psalms 76:4

Another superb dossier for The Zahl File — Paul Zahl on two extraordinary movie sets from two oddly related films:



Autumn on the Hill

by Paul F. (“Maleva”) Zahl


“It is always the end of autumn on the hill, the spirit of a year has passed through.  In the fall school begins, you feel very young, the trees teach a lean lesson about paths in life.  The atmosphere of the hill is heavy, pungent; leaves are burning somewhere, even though there are Martians.”

                                                             — Dennis Saleh, Science Fiction Gold (1979)

The hill referred to is from Invaders from Mars,
a dreamlike film from 1953 that concerns aliens who take over the minds
of a little boy's parents.  The intruding saucer is buried beneath a
hill behind the family house.  At the top of the hill there is a hidden
opening into which humans are dragged down, like in quicksand, to be
implanted with alien control devices.  
Invaders from Mars is
famous for many things, the chief of which is the set design, much of
it created to look as if seen from a child's point of view.  The autumn
hill is the big prop, with its picket fence, and no one who saw this
movie as a child will ever forget that hill.  
Invaders from Mars was directed by William Cameron Menzies, who had also directed Things to Come in 1934.



There is another hill designed by Menzies.  He was
production designer for the Hollywood version of Thornton Wilder's play
Our Town and praised for his beautiful set for that drama of life and
love and death in Grovers Corners, New Hampshire.  The keystone of
Menzies' design for the film version of
Our Town (1940) is another autumn hill,
with another picket fence.  The movie begins with the hill, as the
Stage Manager emerges from it, gently stooping to pick up broken pieces
of its picket fence; and the movie ends with it.  The concluding
section takes place almost entirely on the hill, which is the autumn
place of the dead, the site of the town cemetery, where most of the
characters now stand, dead, in quiet distance from their earthly lives.



This cinematic version of Our Town is very good.  It is
filmed intimately, with long conversations between leading characters framed in close shots, almost like early television, although the
photographer was Bert Glennon, who also worked with John Ford.  The
acting is excellent.  The movie is never self-important.  It exists to
capture the feel and thought of the Wilder original.  Jack Kerouac, by
the way, who praised few of his literary contemporaries, wrote,
“Our
Town by Thornton Wilder is vastly enlightened, the dream ended,
Scrooge looking back.”

Of all the images of this subdued and beautiful
meditation on film concerning beginnings and endings, the autumn hill
of William Cameron Menzies sticks in my mind.  The place it occupies is
not so far from the autumn hill in the little, later movie, the
claustropobic and domestic picture of alien invasion.

The two hills are the same.  They exhibit the end
of human identities and human striving.  One malevolent, one benign (if
somewhat indifferent), they both represent the negation of human
existence in the presence of something bigger and larger.  The people
on Wilder's hill have lost their lives and become indifferent to what
they (thought they) had.  “. . . all those terribly important things kind
of grow pale around here.  And what's left when memory's gone, and your
identity, Mrs. Smith?”

This is a  meditation on death, the caesura to end all human
intentions.  While he was composing his play, in 1934, Wilder described
it in a letter as “A theologico-metaphysico-transcription from the
Purgatorio with panels of American rural genre-stuff.”  (He wrote most of Our Town, by the way,  far from the 'Grovers
Corners' of America.  He wrote it in the Zurich suburb of Ruschlikon,
almost next door to where my own sons attended middle school in the
1990s.)



Menzies' other autumn hill, constructed 13 years
later on a 20th Century Fox set, is parallel.  It sure looks the same!
 It, too, hides the end of human striving, this time because of hostile
aliens, who make no distinctions between women and men, children and
their parents, nurses and soldiers, as they destroy their identities
and take them over. When I first saw
Our Town the movie, I felt instinctively the chill of the hill.  It was unsurprising to read, years later, in the correspondence between Sol Lesser, the producer of Our Town,
and Thornton Wilder, the author of the source, that William Cameron
Menzies was being praised for his achievement in the design.  

Two hills, one benign, if indifferent, and one
malignant, each exhibiting negation.  Positively, I would like to say
that the autumn hill of
Our Town represents a funerary and
profound transcendence, the end of engagement with life on its own
repetitious terms, in favor of the very biggest picture, which is
forced on us human beings, whether we like it or not, by the fact of
physical death, and sometimes death-in-life . . . even though . . . there
are Martians.

Editor's Note: I found the above frame grab from Invaders From Mars on the DVD Savant site, which has a long and interesting review of the film, including this observation on the hill set:


The Sand Pit Hill Set



Menzies appears to have put the majority of his resources into one
very large, very special set, the hill leading to the Sand Pit behind
David's house. It is one of the most remarkable sets ever made, for a
number of reasons. A slightly curved path winds up the hill between
some leafless black tree trunks, followed by a broad plank fence.  Atop the hill, the blackened fence dips out of sight into the largely
unseen Sand Pit beyond.



The hill is 'deceptively artificial.' On first impression it reminds of
the bridge in the 1919
Cabinet of Caligari, the bridge over which
Cesare the Somnambulist kidnaps his female victim. The
Invaders hill
appears to be a similarly flat-perspective, diorama-like design. In
static shots it resembles a painted backdrop. But when an actor walks
up the path, all sense of perspective goes haywire. The hill is like a
2-dimensional painting, but 3-dimensional people defy visual logic and
diminish as they walk 'into' it. It's a 'reverse forced-perspective'
optical illusion. George MacLean seems to get smaller than he should as
he reaches the top of the hill, and it takes a lot of steps to get him
there. But the trees at the rear of the set don't give the right
'perspective clues,' so it almost looks as if George MacLean is
shrinking as he walks. It is a subtle effect that is more easily
perceived on a large screen.


Click here for the full review.