Thornton and Sammy

1. the stamp of the school

May the stamp of the school

be the stamp of our lives

whose honesty carries us on

to do the best work in the world that we can

’til the best we can do is all done!

– The Thacher School song

Thornton Wilder

Thornton Wilder, the Pulitzer Prize-winning novelist and playwright, is the most famous alumnus of The Thacher School, my alma mater. There is some competition; we’ve had some very successful businessmen graduate, and Howard Hughes attended for a year, but in the humanities Wilder stands alone.

I’ve recently been thinking about him, and picturing him during his school years and what life must have been like for him because he popped up in a biography I’ve been reading, Secret Historian: The Life and Times of Samuel Steward, Professor, Tattoo Artist, and Sexual Renegade, by Justin Spring. That (pretty awesome) title shows the broad strokes, so to speak, of Spring’s life. He was from middle of nowhere, Ohio, and leveraged his social skills and high intelligence to lead a remarkably unique life. He was a professor of English and writer of both literary and pulp erotic fiction. He was a lover of celebrity culture, hooking up with his first celebrity, the film star Rudolph Valentino, at the tender age of 19. He also loved having sex on the street with scores of working men*, and the detailed notes that he took of his sexual history from age 14 formed some of Alfred Kinsey’s initial data sets for his academic investigation of homosexuality. As if that wasn’t enough, he loved tattoos and tattoo culture, ending up near the end of his life as the official tattoo artist of the Hell’s Angels.

*As a younger gay person, can I just say, shit was wack before AIDS.

He also had a many-years sexual affair with Thorton Wilder. The Spring book is filled with plenty of lurid detail:

Thornton went about sex almost as if he were looking the other way, doing something else, and nothing happened that could be prosecuted anywhere, unless frottage can be called a crime. There was never even any kissing. On top of me, and after ninety seconds and a dozen strokes against my belly he ejaculated. At this he sprang from our bed of roses and exclaimed in his rapid way: “Didntyoucome? Didntyoucome.”

No. I didn’t

There’s also an implication of a core sadness on the part of Wilder. Steward writes, “…he could never forthrightly discuss anything sexual; for him the act itself was quite literally unspeakable.” In a conversation with Gertrude Stein, a mutual friend of Wilder and Steward, Stein asked Steward whether Wilder had told him that Stein and Alice Toklas were lesbians. Steward responded that Wilder “said yes he supposed in the beginning but that it was all over now.” Stein responded, “How could he know. He doesn’t even know what love is. And that’s just like Thornie.”

It’s hard for me to think of the man without thinking of the boy he must have been. The Thacher School, through development and the simple passage of time, has become an excellent place to send your kids by any metric. But at the time that Wilder was in school, it was still very much a wild place, located in an out-of-the-way, dusty, small town. It was a rough place, with an emphasis on working with one’s hands. The photo to the left is the school roughhouse, where the (all male, at the time) students would play and horse around. All in all, it seems a very rough and tumble place for a sensitive and bookish kid like Wilder. His Wikipedia page coyly states that “he did not fit in and was teased by classmates as overly intellectual.” An anonymous quotation from a classmate remembers, “We left him alone, just left him alone. And he would retire at the library, his hideaway, learning to distance himself from humiliation and indifference.” He did not graduate from Thacher.

Knowing his sexual orientation, it’s hard for me to not read between the lines and speculate about other sorts of friction between Wilder and his classmates. Is “overly intellectual” code for something else? Of course, there is no way to know. Codes of silence bound both Wilder and his classmates. But when I’m in a reflective mood, I wonder what it means that I had such a good experience at a place that was perhaps so cruel to Wilder.

2. reading between the lines

Mrs. Soames: Well, naturally I didn’t want to say a word about it in front of those others (looks off rear L.), but now we’re alone–really, it’s the worst scandal that ever was in this town!

Mrs. Gibbs: What?

Mrs. Soames: Simon Stimson!

….

Dr. Gibbs: I guess I know more about Simon Stimson’s affairs than anybody in this town. Some people ain’t made for small town life.

Our Town

I once participated in a discussion at Ta-Nehisi Coate’s blog about homosexuality in literature, and how, because homosexuality was not written about in English until relatively recently, gay culture borrows a lot from works that were probably not written with gay subtext. I used my pet theory that the central relationship in The Sun Also Rises is actually about the relationship between a gay man (Jake) and his beard (Brett). This requires a bit of willful ignorance (we have to make the metaphorical language about impotence as a further metaphor for homosexuality), but really does add another level of menace and drama when considering Jake’s relationship with Cohn and Romero. Anyway, commenter k___bee responded:

That’s really instructive. I think I mostly thought of gay subtext in older literature as something one had to search for – like “there have always been queer people and same-sex romances, where are they hiding in literature?”

But of course it’s going to be an obvious interpretation of some works of art if you’re gay – whereas straight people like me might have to really squint in order to see what’s jumping out at some gay readers.

Another example of characters with a gay subtext that I pick up on is found in Thornton Wilder’s play Our Town. One of the characters that peoples the small town of Grover’s Corners is Simon Stimson, the organist and choir director of the town’s church. There’s an aura of tragedy around Stimson; townsfolk attend his choir rehearsals but speak about him in whispers, and finally the Stage Manager shows us to his grave, telling us that he died early of alcoholism. The character represents the dark side of small town living, the repression, the lack of opportunity, the smallness and the small mindedness. It’s clear that his alcoholism and frequent drunkenness is enough of a dark secret to scandalize the town, but again it’s hard for me not to read more into it.

The gay church organist is, within gay circles, a stock figure. He’s the person that is too bound by environment and family ties to move away, and has found the one place in that environment in which he can be most like himself. Wilder has a tremendous amount of compassion for this character, and I really see it as a reflection of himself, the Thornton Wilder that grew up in a small town, the Thornton Wilder that couldn’t get out. And maybe that’s all that Thacher was, a small pond with a fish that was too big, that didn’t fit, that didn’t fit in.

Adam Kirsch on Reading David Foster Wallace

I’m still chugging along through Infinite Jest.

Adam Kirsch has written one monster review  in The New Republic of The Pale King, Fate, Time, and Language: An Essay on Free Will, both by David Foster Wallace, and Although Of Course You End Up Becoming Yourself: A Road Trip with David Foster Wallace, by David Lipsky.

It’s a meandering review, and while its conclusion is not particularly unusual (“One of the many things to mourn about Wallace’s death is that we will never get to know the writer he was striving to become.”), there are many intriguing observations along the way:

This argument is translated into fictional terms in the early story “My Appearance,” from Wallace’s collection The Girl with Curious Hair, which appeared in 1989. The story concerns a middle-aged, moderately successful TV actress who is making an appearance on David Letterman’s talk show. Her challenge is to find a way to communicate sincerely in the face of Letterman’s sneering irony, which to Wallace is the epitome of TV-bred cynicism. A friend tells her that the only way to cope is to out-Letterman Letterman: “Laugh in a way that’s somehow deadpan. Act as if you knew from birth that everything is clichéd and hyped and empty and absurd, and that that’s just where the fun is.”

Wallace dreads this kind of irony, which poisons communication and makes displays of emotion look ridiculous. He dreads it on civic grounds, of course; but he also sees cool knowingness as a deadly threat to his own literary genius, which is essentially sentimental and melodramatic. (“There’s never been a time in serious art more hostile to melodrama,” he complained to Lipsky.) That is why Wallace is exercised by the ironic self-consciousness of postmodern fiction, in much the same way that he is disturbed by David Letterman. Lost in the Funhouse can hardly be held responsible for “a great stasis and despair in U.S. culture”—for one thing, not enough people have read it. But in “Westward,” Wallace offers a novella-length attack on the metafictional gamesmanship of Barth’s story: “You want to get laid by somebody that keeps saying ‘Here I am, laying you?’ Yes? No? No. Sure you don’t. I sure don’t. It’s a cold tease. No heart. Cruel. A story ought to lead you to bed with both hands.”

In his hostility to pop-cultural irony, Wallace was (ironically, perhaps) in agreement with the best pop culture of his time. Many people have observed that Wallace’s trademark look—the bandana, lank hair, and stubble that appear in his author photos, and made him one of the most recognizable writers of his time—evoked the grunge style of Kurt Cobain, the lead singer of Nirvana, whose suicide in 1994 was a mythic moment for Generation X. When Lipsky, who was profiling Wallace for Rolling Stone, asked him the obligatory questions about his taste in music, he described Cobain’s songs as “absolutely incredible. But unbelievably painful. I mean if you, you know, all the stuff that I was groping in a sorta clumsy way to say about our generation? Cobain found, Cobain found incredibly powerful upsetting ways to say the same thing.”

The famous lyrics of “Smells Like Teen Spirit”—“I feel stupid and contagious/Here we are now, entertain us”—could be used as an epigraph to Wallace’s essay on television, and even more appropriately to Infinite Jest. Cobain’s sullen parody of alienation used irony to defeat irony, much as Wallace, in “Westward,” used metafiction to defeat metafiction. And the young novelists who followed in Wallace’s wake—Jonathan Safran Foer, Dave Eggers, and Zadie Smith, to name the most prominent—have shared his righteous refusal of irony. They believe that literature should be positive, constructive, civically engaged, a weapon against alienation. Jonathan Franzen, who was Wallace’s close friend and has staked repeated public claims to his legacy, told The Paris Review that the two of them shared a philosophy of fiction: “The point of agreement that he and I eventually reached was the notion of loneliness: that fiction is a particularly effective way for strangers to connect across time and distance.”

The review, of which this is only one small part, is well worth reading in full for anyone interested in Wallace’s fiction or interested in the themes that he explored in that fiction.

Translating Lem

I was shocked to discover that Stanislaw Lem’s classic science fiction novel, Solaris has never before been translated directly from Polish to English:

The first ever direct translation into English of the Polish science fictionauthor Stanislaw Lem’s most famous novel, Solaris, has just been published, removing a raft of unnecessary changes and restoring the text much closer to its original state.

Telling of humanity’s encounter with an alien intelligence on the planet Solaris, the 1961 novel is a cult classic, exploring the ultimate futility of attempting to communicate with extra-terrestrial life. The only English edition to date is Joanna Kilmartin and Steve Cox’s 1970 version, which was translated from a French version which Lem himself described as poor.

Now Bill Johnston, a professor at Indiana University, has produced the first Polish-English translation of the novel. It has just been published as an audiobook download by Audible, narrated by Battlestar Galactica’s Alessandro Juliani, with an ebook to follow in six months’ time. Lem’s heirs are hoping to overcome legal issues to release it as a print edition as well.

The reason why I, and I imagine most, know of Solaris is through its 1972 movie adaptation of the same name. That film is regarded as a cinema classic, and it is astonishing to me that a book, both highly esteemed as a classic of mature science fiction and as the inspiration for another classic piece of art, managed to escape for so long (50 years!) without a proper English translation. The rest of the Guardian article makes clear that the mistakes in the translation are far from esoteric; in the game-of-telephone translation dialogue was reduced to narration, scientific points were reduced to gibberish, and a couple of passages came to mean the opposite of the corresponding passage in the Polish original.

Because I have a near-comic inability to keep myself from tying everything to classical music, I want to draw attention to a Bach organ prelude that appears several times in the 1972 Solaris. The prelude is Ich ruf zu dir, Herr Jesu Christ (I call to you, lord Jesus Christ); it appears in the opening credits, at the end of the film, and I believe once more in the course of the film. The video I’m embedding is actually a piano transcription by Ferruccio Busoni. Vladimir Horowitz is the pianist.

The Dreaming

Last week was somewhat heady for me. As I mentioned a few days ago, I saw Inception at a midnight screening. I also watched Waking Life for the first time a few days before that. I also had a metaphysical encounter of a different sort that week, one of the most interesting reading experiences I have had in a while in Cloud Atlas, a novel by David Mitchell*. I was intrigued by the description of the novel’s structure included (without proper spoiler warnings!) in a New York Times Magazine profile of the author.

[Spoilers below. It’s not the end of the world to be spoiled on the structure of the novel, but I’m certain that it will change the reading experience.]

Continue reading “The Dreaming”

Wunderkind

One of the books that I return to on a regular basis is a short-story collection, First Sightings: Contemporary Stories of American Youth. It was one of the things I read in my high school freshman English class, and I’ve found it a valuable tool for keeping track of the way that my mind thinks differently about things from the last time I explored the collection. The stories never change, but I do. It also seems like every time I go back to the collection, a different story calls to me.

This time around, it was “Wunderkind,” a famous story by Carson McCullers, first published in 1936. The story is about Frances, an adolescent girl who has trained to be a piano prodigy, coming to the slow realization that it is not in her to be a musical genius. The story takes place over the course of a piano lesson, where her teacher grows increasingly frustrated with her inability to bring life to her music. She thinks back to a recital she gave with another prodigy, Freddy, on violin. Freddy is now making his debut orchestral experience, and she realizes that she might never reach the same level of artistry as he.

I was blown away by how sad this story is. I may have read it before, but this time it kicked me in the gut. McCullers herself planned to study at Juilliard, but was unable to pay tuition. I couldn’t say that this story is autobiographical, but the specificity of the writing shows that McCullers was familiar with the thoughts and emotions that go through Frances’ head.

Though Frances is a musician, the story is really about potential, and the self-doubt that comes with great potential. When Frances and Freddy present their recital, they are both poised to move on to greater things (although a negative newspaper review suggests that perhaps Frances never had as much potential as she thought), and yet Freddy is moving on to the next stage, while Frances stays behind. Her potential becomes a burden; her teacher, her parents, all of the people that she’s been introduced through her music carry expectations, and Frances is confronted with the thought that she might not be able to fulfill those expectations. It’s the heaviest burden.

The burden of potential, both in failure and success, seems to me to be if not unique to music, at least the easiest to see in music. I would imagine that it is similar for writers and painters, mediums in which production falls to one person. In the course of my music studies, it’s been interesting to see how common this self-doubt is in composers. This doubt is not a function of success or failure. Rachmaninoff’s First Symphony was extremely poorly received by critics, and it launched him into a depression, and accompanying writer’s block, that lasted years. At the other end of the spectrum, Sibelius wrote seven symphonies, each more acclaimed than the last. His Eighth Symphony was so eagerly awaited that he felt trapped by the public’s expectation and never wrote another note.