Witness Maya Angelou & James Baldwin’s Close Friendship in a TV Interview from 1975

In the mid-50s, Maya Angelou accept­ed a role as a cho­rus mem­ber in an inter­na­tion­al tour­ing pro­duc­tion of the opera, Por­gy and Bess:

I want­ed to trav­el, to try to speak oth­er lan­guages, to see the cities I had read about all my life, but most impor­tant, I want­ed to be with a large, friend­ly group of Black peo­ple who sang so glo­ri­ous­ly and lived with such pas­sion.

On a stopover in Paris, she met James Bald­win, who she remem­bered as “small and hot (with) the move­ments of a dancer.”

The two shared a love of poet­ry and the arts, a deep curios­i­ty about life, and a pas­sion­ate com­mit­ment to Black rights and cul­ture. They forged a con­nec­tion that would last the rest of their lives.

In 1968, when Angelou despaired over the assas­si­na­tion of Mar­tin Luther King Jr., Bald­win did what he could to lift her spir­its, includ­ing escort­ing her to a din­ner par­ty where she cap­ti­vat­ed the oth­er guests with her anec­do­tal sto­ry­telling, paving a path to her cel­e­brat­ed first mem­oir, I Know Why the Caged Bird Sings.

The book wouldn’t have been writ­ten, how­ev­er, with­out some dis­creet behind-the-scenes med­dling by Bald­win.

Angelou con­sid­ered her­self a poet and a play­wright, and resist­ed repeat­ed attempts by fel­low din­ner par­ty guest, Ran­dom House edi­tor Robert Loomis, to secure her auto­bi­og­ra­phy.

As Angelou lat­er dis­cov­ered, Bald­win coun­seled Loomis that a dif­fer­ent strat­e­gy would pro­duce the desired result. His dear friend might not con­ceive of her­self as a mem­oirist, but would almost assured­ly respond to reverse psy­chol­o­gy, for instance, a state­ment that no auto­bi­og­ra­phy could com­pete as lit­er­a­ture.

As Angelou recalled:

I said, ‘Well, hmmm, maybe I’ll try it.’ The truth is that (Loomis) had talked to James Bald­win, my broth­er friend, and Jim­my told him that ‘if you want Maya Angelou to do some­thing, tell her she can’t do it.’

“This tes­ti­mo­ny from a Black sis­ter marks the begin­ning of a new era in the minds and hearts and lives of all Black men and women,” Bald­win enthused upon its pub­li­ca­tion.

They became sib­lings of affin­i­ty. Wit­ness their easy rap­port on the 1975 episode of Assign­ment Amer­i­ca, above.

Every episode cen­tered on some­one who had made an impor­tant con­tri­bu­tion to the ideas and issues of Amer­i­ca, and Angelou, who alter­nat­ed host­ing duties with psy­cho-his­to­ri­an Doris Kearns Good­win, colum­nist George Will, and oral his­to­ri­an Studs Terkel, land­ed an extreme­ly wor­thy sub­ject in Bald­win.

Their friend­ship made good on the promise of her hopes for that Euro­pean tour of Por­gy and Bess.

Their can­did dis­cus­sion cov­ers a lot of over­lap­ping ground: love, death, race, aging, sex­u­al iden­ti­ty, suc­cess, writ­ing, and the close­ness of Baldwin’s fam­i­ly — whom Angelou adored.

Those of us in the gen­er­a­tions who came after, who became acquaint­ed with Angelou, the com­mand­ing, supreme­ly dig­ni­fied elder stateswoman, com­mand­ing more author­i­ty and respect than any offi­cial Poet Lau­re­ate, may be sur­prised to see her MO as inter­view­er, gig­gling and teas­ing, func­tion­ing as the cho­rus in a room where code switch­ing is most def­i­nite­ly not a thing:

Bald­win: I think…the only way to live is know­ing you’re going to die. If you’re afraid to die, you’ll nev­er be able to live. 

Angelou: Hey, hey!

Bald­win: You know. 

Angelou: Hey, hey.

Bald­win: And nobody knows any­thing about that. 

Angelou: Yes, yes, yes.

She pos­es great ques­tions, and lis­tens with­out inter­rupt­ing to her friend’s thought­ful­ly com­posed answers, for instance, his descrip­tion of his family’s response to his deci­sion to base him­self in France, far from their Harlem home:

Sweet­heart, you have to under­stand, um, you have to under­stand what hap­pens to my moth­er’s tele­phone when I’m in town. Peo­ple will call up and say what they will do to me. It does­n’t make me shut up. You, you also got­ta remem­ber that I’ve been writ­ing, after all, between assas­si­na­tions. If you were my moth­er or my broth­er, you would think, who’s next?

There’s a lot of food for thought in that reply. The famil­iar con­nec­tion between inter­view­er and sub­ject, both tow­er­ing fig­ures of Amer­i­can lit­er­a­ture, brings a tru­ly rare dimen­sion, as when Angelou shares how Baldwin’s old­er broth­ers would reserve a part of the pro­ceeds from sell­ing coal in the win­ter and ice in the sum­mer to send to Bald­win:

In France! I mean to think of a Black Amer­i­can fam­i­ly in Harlem, who had no pre­ten­sions to great lit­er­a­ture… and to have the old­est boy leave home and go to Paris, France, and then for them to save up enough pen­nies and nick­els and dimes to send a check of $150 to him, in Paris, France!

Bald­win: That’s what peo­ple, that’s what peo­ple don’t real­ly know about us. 

Angelou: One of the things I think, I mean I believe that we are Amer­i­ca. It is true. 

Bald­win: You believe it? 

Angelou: Well. 

Bald­win: I know it. 

Relat­ed Con­tent: 

Maya Angelou Reads “Still I Rise” and “On the Pulse of the Morn­ing”

Watch a Nev­er-Aired TV Pro­file of James Bald­win (1979)

James Bald­win Talks About Racism in Amer­i­ca & Civ­il Rights Activism on The Dick Cavett Show (1969)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

America’s First Banned Book: Discover the 1637 Book That Mocked the Puritans

In the con­test for the title of the most Amer­i­can his­tor­i­cal fig­ure of them all, Thomas Mor­ton’s name can’t be left out. Busi­nesslike, liti­gious, giv­en to rhap­sodies over nature, and not resis­tant to turn­ing celebri­ty, he was also — in a char­ac­ter­is­ti­cal­ly Amer­i­can man­ner — born else­where. Back in Devon, Eng­land, he’d made his name as a lawyer, rep­re­sent­ing mem­bers of the low­er class in court, but in 1622 he was hired by investor Sir Fer­di­nan­do Gorges on a trip to han­dle his affairs in the North Amer­i­can colonies. This was just two years after the found­ing of Ply­mouth Colony, whose suc­cess had inspired many an Eng­lish busi­ness­man to con­tem­plate get­ting in on the New World action him­self. In 1624, Gorges sent Mor­ton across the Atlantic again, this time with every­thing need­ed to found a colony of his own.

Mor­ton was not a Puri­tan, nor was he “on board with the strict, insu­lar, and pious soci­ety they had hoped to build for them­selves,” as Atlas Obscu­ra’s Matthew Taub puts it. Though his own colony of Mer­ry­mount became Ply­mouth’s rival in the fur trade, for the Puri­tans “the prob­lem wasn’t only that Mor­ton was tak­ing goods and com­merce away from Ply­mouth, but that he was giv­ing that busi­ness to the Native Amer­i­cans, includ­ing trad­ing guns to the Algo­nquins. With Plymouth’s monop­oly dis­solved and its per­ceived ene­mies armed, Mor­ton had per­haps done more than any­one else to under­mine the Puri­tan project in Mass­a­chu­setts.” And that was before Mor­ton erect­ed Mer­ry­moun­t’s 80-foot, antler-topped may­pole, around which he invit­ed res­i­dents to “drink, dance, and frol­ic.”

Obvi­ous­ly, Mor­ton’s reign as a “lord of mis­rule” (as Plymouth’s gov­er­nor William Brad­ford deemed him) could not be borne for long. “Dur­ing the 1628 fes­tiv­i­ties, a Puri­tan mili­tia led by Myles Stan­dish invad­ed Mer­ry­mount and chopped down the may­pole,” writes Taub, not­ing that the inci­dent inspired Nathaniel Hawthorne’s 1832 short sto­ry “The May-Pole of Mer­ry Mount.” Mor­ton also turned out to be an able chron­i­cler of the peri­od him­self, at least after the sub­se­quent tribu­la­tions that saw him sen­tenced to death by star­va­tion, helped to sur­vive by the Native Amer­i­can tribes with whom he had main­tained good rela­tions, safe­ly returned to Eng­land, and frus­trat­ed in his attempts to return to the colonies. Around 1630, he did what any true Amer­i­can, offi­cial or aspir­ing, would do: put togeth­er a law­suit.

Mor­ton demand­ed, writes World His­to­ry Ency­clo­pe­di­a’s Joshua Mark, “that the gov­ern­ment of the Mass­a­chu­setts Bay Colony demon­strate by what author­i­ty they exer­cised their pow­er,” argu­ing for the revo­ca­tion of its char­ter “because the Puri­tans of Mass­a­chu­setts Bay Colony had not only mis­rep­re­sent­ed them­selves in obtain­ing the char­ter but had no right to col­o­nize the region in the first place as it was legal­ly in Gorges’ patent.” As the long (and in any case futile) legal pro­ceed­ings dragged on, Mor­ton got the idea of turn­ing his exten­sive briefs for the tri­al into “a three-vol­ume work of his­to­ry, nat­ur­al his­to­ry, satire, and poet­ry” called New Eng­lish Canaan, a Bib­li­cal allu­sion under­scor­ing Mor­ton’s crit­i­cal view of the Puri­tans as “abus­ing the natives and the land for prof­it and then jus­ti­fy­ing their actions in the name of their god and the scrip­tures.”

Lin­da Can­toni at Hot off the Press writes that “the first two books of New Eng­lish Canaan are most­ly non-con­tro­ver­sial, con­tain­ing Morton’s obser­va­tions on the native Amer­i­cans, whom he respect­ed great­ly, and on the rich nat­ur­al resources in New Eng­land. It was in the third book that Mor­ton rolled up his sleeves and got down to his real pur­pose of skew­er­ing the New Eng­land Puri­tans, who, he said, ‘make a great shewe of Reli­gion, but no human­i­ty.’ ” As a result, writes Men­tal Floss’ Jake Rossen, “his book was per­ceived as an all-out attack on Puri­tan moral­i­ty, and they didn’t take kind­ly to it. So they banned it,” mak­ing New Eng­lish Canaan what Christie’s called “Amer­i­ca’s first banned book” when they auc­tioned a copy off for $60,000. But you can read it for free at Project Guten­berg, bear­ing in mind the most Amer­i­can les­son of all from the life of Thomas Mor­ton: when all else fails, pub­lish a tell-all mem­oir.

via Atlas Obscu­ra

Relat­ed Con­tent:

The British Library Dig­i­tizes Its Col­lec­tion of Obscene Books (1658–1940)

It’s Banned Books Week: Lis­ten to Allen Gins­berg Read His Famous­ly Banned Poem, “Howl,” in San Fran­cis­co, 1956

When L. Frank Baum’s Wiz­ard of Oz Series Was Banned for “Depict­ing Women in Strong Lead­er­ship Roles” (1928)

Read 14 Great Banned & Cen­sored Nov­els Free Online: For Banned Books Week 2014

Bene­dict Cum­ber­batch Reads Kurt Vonnegut’s Incensed Let­ter to the High School That Burned Slaugh­ter­house-Five

When Christ­mas Was Legal­ly Banned for 22 Years by the Puri­tans in Colo­nial Mass­a­chu­setts

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Andy Warhol’s Vibrant, Impractical, Illustrated Cookbook from 1959: A Feast for the Eyes


Gor­geous­ly illus­trat­ed cook­books fea­tur­ing sump­tu­ous images of fan­cy desserts and oth­er spe­cial occa­sion food can be quite an intim­i­dat­ing propo­si­tion to self-doubt­ing begin­ners.

The recipes them­selves are daunt­ing, and as every Great British Bak­ing Show view­er learns, watch­ing the top con­tes­tants squirm in advance of co-host Paul Hol­ly­wood’s icy judg­ment, fla­vor can’t save an edi­ble cre­ation that fails as art.

Andy Warhol’s approach to cook­ery appears rather more blithe.

His 1959 cook­book, Wild Rasp­ber­ries — the title is a play on Ing­mar Bergman’s Wild Straw­ber­ries — dis­plays lit­tle inter­est in its read­ers’ cook­ing abil­i­ty… or, for that mat­ter, its authors.

Fan­ci­ful rep­re­sen­ta­tions of such del­i­ca­cies as Gar­doons a la Mous­se­line are pret­ty as a pic­ture… and stress free giv­en that no one is actu­al­ly expect­ed to make them.

Wild Rasp­ber­ries is all about atti­tude… and ambi­tion of a pure­ly social nature.

Warhol’s co-author, inte­ri­or dec­o­ra­tor and soci­ety host­ess Suzie Frank­furt, recalled hatch­ing the idea for this col­lab­o­ra­tion, short­ly after encoun­ter­ing the young artist at New York City’s fabled sweet spot, Serendip­i­ty: “We thought it would be a mas­ter­piece and we’d sell thou­sands. I think we sold 20.”

It’s pos­si­ble the endeav­or was a few decades ahead of its time. We can imag­ine Wild Rasp­ber­ries doing quite well as an impul­sive lifestyle type buy at Urban Out­fit­ters.

Sec­ond­hand copies of a 1997 reprint occa­sion­al­ly resur­face, as do auc­tion lots of the orig­i­nal 34 lith­o­graph sets, hand-col­ored by four school­boys who lived upstairs from Warhol, pri­or to hand-bind­ing by rab­bis on the Low­er East Side.

After con­sign­ing a few copies to Dou­ble­day and Riz­zoli book­stores, Warhol and Frank­furt gave the bulk of the first edi­tion away as Christ­mas presents to friends, who were no doubt well equipped to appre­ci­ate the tongue-in-cheek nature of its “recipes,” hand-let­tered by Warhol’s moth­er, Julia — whose spelling boo-boos were pur­pose­ful­ly allowed to stand.

The instruc­tions eschew crass men­tion of mea­sure­ments or cook­ing times… per­fect for any­one with hired staff, stand­ing reser­va­tions at Upper East Side hot spots, or a social X‑Ray diet reg­i­men.

Instead, read­ers are direct­ed to send the Cadil­lac round to Trad­er Vic’s tiki bar for a suck­ling pig of suf­fi­cient size for a par­ty of 15, or to gath­er morels should they find them­selves hol­i­day­ing in the vicin­i­ty of Nor­mandy.

Salade de Alf Lan­don, a bombe of lob­ster tails named for FDR’s oppo­nent in the 1936 Pres­i­den­tial elec­tion, crowned with aspara­gus tips and hard­boiled plover eggs, seems like it could dou­ble as a fetch­ing cha­peau, espe­cial­ly when paired with one of Warhol’s whim­si­cal fan­ta­sy  for footwear com­pa­ny I. Miller’s week­ly ads in The New York Times.

In fact, near­ly every­thing in this vibrant­ly hand col­ored “cook­book” makes for plau­si­ble mid-cen­tu­ry millinery, from Torte a la Dobosch to an imprac­ti­cal­ly ver­ti­cal arrange­ment of Hard Boiled Eggs.

 

 

Wild Rasp­ber­ries may have been a swipe at aspi­ra­tional, host­ess-ori­ent­ed late-50s cook­books, but Green­gages a la Warhol’s ref­er­ence to hyper­local pro­duce would fit right in with with Portlandia’s 21st cen­tu­ry food­ie spoofs.

High and low com­bine to great effect with wink­ing ref­er­ences to Gre­ta Gar­bo and gos­sip colum­nist Dorothy Kil­gallenLucky Whip dessert top­ping, a “Seared Roe­buck,” and store-bought super­mar­ket sponge cake (the lat­ter in Wild Rasp­ber­ries’ most legit-sound­ing recipe, some­thing of an upgrade from the recipe for “cake” Warhol shared in The Phi­los­o­phy of Andy Warhol — a choco­late bar served between slices of bread.

Relat­ed Con­tent: 

MoMA’s Artists’ Cook­book (1978) Reveals the Meals of Sal­vador Dalí, Willem de Koon­ing, Andy Warhol, Louise Bour­geois & More

300 Rarely-Seen, Risqué Draw­ings by Andy Warhol Pub­lished in the New Book, Andy Warhol: Love, Sex, and Desire. Draw­ings (1950–1962)

130,000 Pho­tographs by Andy Warhol Are Now Avail­able Online, Cour­tesy of Stan­ford Uni­ver­si­ty

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

When the Nobel Prize Committee Rejected The Lord of the Rings: Tolkien “Has Not Measured Up to Storytelling of the Highest Quality” (1961)

When J.R.R. Tolkien’s Lord of the Rings books appeared in the mid-1950s, they were met with very mixed reviews, an unsur­pris­ing recep­tion giv­en that noth­ing like them had been writ­ten for adult read­ers since Edmund Spenser’s epic 16th cen­tu­ry Eng­lish poem The Faerie Queene, per­haps. At least, this was the con­tention of review­er Richard Hugh­es, who went on to write that “for width of imag­i­na­tion,” The Lord of the Rings “almost beg­gars par­al­lel.”

Scot­tish writer Nao­mi Mitchi­son did find a com­par­i­son: to Sir Thomas Mal­o­ry, author of the 15th cen­tu­ry Le Morte d’Arthur — hard­ly mis­placed, giv­en Tolkien’s day job as an Oxford don of Eng­lish lit­er­a­ture, but not the sort of thing that passed for con­tem­po­rary writ­ing in the 1950s, notwith­stand­ing the seri­ous appre­ci­a­tion of writ­ers like W.H. Auden for Tolkien’s tril­o­gy. “No pre­vi­ous writer,” the poet remarked in a New York Times review, “has, to my knowl­edge, cre­at­ed an imag­i­nary world and a feigned his­to­ry in such detail.”

Auden did find fault with Tolkien’s poet­ry, a fact upon which crit­ic Edmund Wil­son seized in his scathing 1956 Lord of the Rings review. “Mr. Auden is appar­ent­ly quite insen­si­tive — through lack of inter­est in the oth­er depart­ment,” wrote Wil­son, “to the fact that Tolkien’s prose is just as bad. Prose and verse are on the same lev­el of pro­fes­so­r­i­al ama­teur­ish­ness.” Five years lat­er, the Nobel prize jury would make the same judge­ment when they exclud­ed Tolkien’s books from con­sid­er­a­tion. Tolkien’s prose, wrote jury mem­ber Anders Öster­ling, “has not in any way mea­sured up to sto­ry­telling of the high­est qual­i­ty.”

The note was dis­cov­ered recent­ly by Swedish jour­nal­ist Andreas Ekström, who delved into the Nobel archive for 1961 and found that “the jury passed over names includ­ing Lawrence Dur­rell, Robert Frost, Gra­ham Green, E.M. Forster, and Tolkien to come up with their even­tu­al win­ner, Yugosla­vian writer Ivo Andrić,” as Ali­son Flood reports at The Guardian. (The Nobel archives are sealed until 50 years after the year the award is giv­en.) Ekström has been read­ing through the archives “for the past five years or so,” he says, “and this was the first time I have seen Tolkien’s name among the sug­gest­ed can­di­dates.” His name appeared on the list chiefly through the machi­na­tions of his clos­est friend and chief sup­port­er, C.S. Lewis.

Lewis, “also of Oxford,” Wil­son sneered, “is able to top them all” in praise of Tolkien’s books. From the first appear­ance of his Mid­dle Earth fan­ta­sy in The Hob­bit, Lewis promised to “do all in my pow­er to secure for Tolkien’s great book the recog­ni­tion it deserves,” as he wrote in a 1953 let­ter to British pub­lish­er Stan­ley Unwin. In what might be con­sid­ered an uneth­i­cal pro­mo­tion of his friend’s work today, Lewis respond­ed tire­less­ly to crit­ics of the tril­o­gy, going so far, after the pub­li­ca­tion of The Two Tow­ers, to pen an essay on the sub­ject titled “The Dethrone­ment of Pow­er.” Here, Lewis explains the pro­lix qual­i­ty of Tolkien’s prose — that which crit­ics called “tedious” — as a nar­ra­tive neces­si­ty: “I do not think he could have done it any oth­er way.”

Tolkien’s biggest fan also urged read­ers to spend more time with the books and promised that the rewards would be great. In defense of the sec­ond work of the tril­o­gy, he con­clud­ed, “the book is too orig­i­nal and too opu­lent for any final judg­ment on a first read­ing. But we know at once that it has done things to us. We are not quite the same men. And though we must ration our­selves in our reread­ings, I have lit­tle doubt that the book will soon take its place among the indis­pens­ables.” And so has all of Tolkien’s work, becom­ing the lit­er­ary stan­dard by which high fan­ta­sy is mea­sured, with or with­out a Nobel prize.

Relat­ed Con­tent:

The Largest J.R.R. Tolkien Exhib­it in Gen­er­a­tions Is Com­ing to the U.S.: Orig­i­nal Draw­ings, Man­u­scripts, Maps & More

Hear J.R.R. Tolkien Read from The Lord of the Rings and The Hob­bit in Vin­tage Record­ings from the Ear­ly 1950s

Dis­cov­er J.R.R. Tolkien’s Lit­tle-Known and Hand-Illus­trat­ed Children’s Book, Mr. Bliss

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

William Blake’s 102 Illustrations of The Divine Comedy Collected in a Beautiful Book from Taschen

In his book on the Tarot, Ale­jan­dro Jodor­owsky describes the Her­mit card as rep­re­sent­ing mid-life, a “pos­i­tive cri­sis,” a mid­dle point in time; “between life and death, in a con­tin­u­al cri­sis, I hold up my lit lamp — my con­scious­ness,” says the Her­mit, while con­fronting the unknown. The fig­ure recalls the image of Dante in the open­ing lines of the Divine Com­e­dy. In Mandelbaum’s trans­la­tion at Columbi­a’s Dig­i­tal Dante, we see evi­dent sim­i­lar­i­ties:

When I had jour­neyed half of our life’s way,
I found myself with­in a shad­owed for­est,
for I had lost the path that does not stray.

Ah, it is hard to speak of what it was,
that sav­age for­est, dense and dif­fi­cult,
which even in recall renews my fear:

so bitter—death is hard­ly more severe!

This is not to say the lit­er­ary Dante and occult Her­meti­cism are his­tor­i­cal­ly relat­ed; only they emerged from the same matrix, a medieval Catholic Europe steeped in mys­te­ri­ous sym­bols. The Her­mit is a por­tent, mes­sen­ger, and guide, an aspect rep­re­sent­ed by the poet Vir­gil, whom William Blake — in 102 water­col­or illus­tra­tions made between 1824 and 1827 — dressed in blue to rep­re­sent spir­it, while Dante wears his usu­al red — the col­or, in Blake’s sys­tem, of expe­ri­ence.

Blake did not read the Divine Com­e­dy as a medieval Catholic believ­er but as a vision­ary 18th and 19th cen­tu­ry Eng­lish artist and poet who invent­ed his own reli­gion. He “taught him­self Ital­ian in order to be able to read the orig­i­nal” and had a “ com­plex rela­tion­ship” with the text, writes Dante schol­ar Sil­via De San­tis.

His inter­pre­ta­tion drew from a “wide­spread ‘selec­tive use’” of the poet,” dat­ing from 16th cen­tu­ry Eng­lish Protes­tant read­ings which saw Dante’s satir­i­cal skew­er­ing of cor­rupt indi­vid­u­als as indict­ments of the insti­tu­tions they rep­re­sent — the church and state for which Blake had no love.

Approach­ing the project at the end of his life, not the mid­dle, Blake drew pri­mar­i­ly on themes that Dante schol­ar Robin Kil­patrick describes as a “search­ing analy­sis of all of the polit­i­cal and eco­nom­ic fac­tors that had destroyed Flo­rence .… Hell is a diag­no­sis of what, in so many ways, can prove to be divi­sive in human nature. Sin, for Dante, is not trans­gres­sion of an ordi­nary kind … against some law… it’s a trans­gres­sion against love.”

Blake died before he could fin­ish the series, com­mis­sioned by his friend John Lin­nell in 1824. He had intend­ed to engrave all 102 illus­tra­tions, con­ceived, he wrote, “dur­ing a fort­night’s ill­ness in bed.” You can see all of his stun­ning water­col­ors online here and find them lov­ing­ly repro­duced in a new book pub­lished by Taschen with essays by Blake and Dante experts, help­ing con­tex­tu­al­ize two poets who found a com­mon lan­guage across a span of 500 years. The book, orig­i­nal­ly priced at $150, now sells for $40. A beau­ti­ful XL edi­tion sells at a high­er price.

Relat­ed Con­tent:

Rarely-Seen Illus­tra­tions of Dante’s Divine Com­e­dy Are Now Free Online, Cour­tesy of the Uffizi Gallery

A Dig­i­tal Archive of the Ear­li­est Illus­trat­ed Edi­tions of Dante’s Divine Com­e­dy (1487–1568)

Explore Divine Com­e­dy Dig­i­tal, a New Dig­i­tal Data­base That Col­lects Sev­en Cen­turies of Art Inspired by Dante’s Divine Com­e­dy

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

Tove Jansson, Beloved Creator of the Moomins, Illustrates The Hobbit

What is a Hob­bit? A few char­ac­ters in J.R.R Tolkien’s clas­sic work of children’s fan­ta­sy won­der them­selves about the diminu­tive title char­ac­ters who don’t get out much. Tolkien describes them thor­ough­ly, a hand­ful of well-known British and Amer­i­can actors immor­tal­ized them on screen, but the last word on what a Hob­bit looks like belongs to the read­er. Or — in an edi­tion as rich­ly illus­trat­ed as the Swedish and Finnish edi­tions of the book were in 1962 and 1973 — to the Swedish/Finnish artist, Tove Jans­son, most famous for her cre­ation of inter­na­tion­al­ly beloved children’s char­ac­ters, the Moomins.

Like Bil­bo Bag­gins him­self, The Hob­bit is full of sur­pris­es — while pre­sent­ing itself as a book for kids, it con­tains adult lessons one nev­er out­grows. So, too, was Jans­son, “an acer­bic and wit­ty anti-fas­cist car­toon­ist dur­ing the Sec­ond World War,” write James Williams at Apol­lo.

“She wrote a pic­ture book for chil­dren about the immi­nent end of the world and spare, ten­der fic­tion for adults about love and fam­i­ly.” Jans­son had exact­ly the sen­si­bil­i­ty to bridge Tolkien’s worlds of imag­i­na­tive fan­cy and adult dan­ger and moral ambi­gu­i­ty. But first, she want­ed to cast off all asso­ci­a­tions with her most famous cre­ation.

As Jans­son wrote to a friend when she end­ed the Moomins, “I nev­er spare them a thought now it’s over. I’ve com­plete­ly drawn a line under all that. Just as you wouldn’t want to think back on a time you had a toothache.” The Moomins were a cre­ative mill­stone, and she strug­gled to get their style from around her neck.

“This led to an attempt to change the way in which she drew,” notes Moomin.com. “Tove tried dif­fer­ent tech­niques and drew each fig­ure freely again and again 20–60 times until she was hap­py with the result. From the book vignette illus­tra­tions, it is impos­si­ble to notice how the indi­vid­ual fig­ures are past­ed togeth­er into ‘a patch­work’ that made up each vignette.”

Despite her best efforts to escape her pre­vi­ous char­ac­ters, how­ev­er, “the major­i­ty of the full-page illus­tra­tions fol­low the char­ac­ter­is­tic style of Tove’s illus­tra­tions for the Moomin books.” Her own reser­va­tions aside, this is all to the good as Jansson’s Moomin books and com­ic strips were built from the same mix of sen­si­bil­i­ty — child­like won­der, grown-up ethics, and a respect for the deep ecol­o­gy of myth. Both Tolkien and Jans­son wrote dur­ing, after, and in response to Hitler’s rise to pow­er and drew on “a Nordic folk tra­di­tion of trolls and forests, light and dark,” writes Williams. But Jans­son brought her own artis­tic vision to The Hob­bit. See more of her illus­tra­tions at Lithub.

via LitHub

Relat­ed Con­tent:

The Sub­lime Alice in Won­der­land Illus­tra­tions of Tove Jans­son, Cre­ator of the Glob­al­ly-Beloved Moomins (1966)

Before Cre­at­ing the Moomins, Tove Jans­son Drew Satir­i­cal Art Mock­ing Hitler & Stal­in

The Only Draw­ing from Mau­rice Sendak’s Short-Lived Attempt to Illus­trate The Hob­bit

Illus­tra­tions Of J. R. R. Tolkien’s The Hob­bit from the Sovi­et Union (1976)

Dante’s Divine Comedy: A Free Course from Columbia University

As we approach the 700th anniver­sary of Dante Alighier­i’s death (Sep­tem­ber 14), we want­ed to fea­ture a time­ly resource: Teodolin­da Baroli­ni, a pro­fes­sor at Colum­bia Uni­ver­si­ty, has post­ed online a course for any­one who wish­es to read Dante’s Com­me­dia from begin­ning to end. It fea­tures 54 record­ed lec­tures, cov­er­ing Infer­no, Pur­ga­to­rio and Par­adiso, with each can­ti­ca being read in its entire­ty. Baroli­ni also over­sees a relat­ed web site, Dig­i­tal Dante, where you can find Dante’s text in the Petroc­chi edi­tion with Eng­lish trans­la­tions by Man­del­baum and Longfel­low. Plus the site fea­tures com­men­tary on Dan­te’s text.

Barolin­i’s Dante course will be added to our list of Free Lit­er­a­ture Cours­es, a sub­set of our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

A Free Online Course on Dante’s Divine Com­e­dy from Yale Uni­ver­si­ty

Botticelli’s 92 Illus­tra­tions of Dante’s Divine Com­e­dy

Alber­to Martini’s Haunt­ing Illus­tra­tions of Dante’s Divine Com­e­dy (1901–1944)

Hear Dante’s Infer­no Read Aloud by Influ­en­tial Poet & Trans­la­tor John Cia­r­di (1954)

Physics from Hell: How Dante’s Infer­no Inspired Galileo’s Physics

Watch L’Inferno (1911), Italy’s First Fea­ture Film and Per­haps the Finest Adap­ta­tion of Dante’s Clas­sic

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Medieval Scribes Discouraged Theft of Manuscripts by Adding Curses Threatening Death & Damnation to Their Pages

I’ve con­clud­ed that one shouldn’t lend a book unless one is pre­pared to part with it for good. But most books are fair­ly easy to replace. Not so in the Mid­dle Ages, when every man­u­script count­ed as one of a kind. Theft was often on the minds of the scribes who copied and illus­trat­ed books, a labo­ri­ous task requir­ing lit­er­al hours of blood, sweat and tears each day.

Scrib­al copy­ing took place “only by nat­ur­al light — can­dles were too big a risk to the books,” Sarah Laskow writes at Atlas Obscu­ra. Bent over dou­ble, scribes could not let their atten­tion wan­der. The art, one scribe com­plained, “extin­guish­es the light from the eyes, it bends the back, it crush­es the vis­cera and the ribs, it brings forth pain to the kid­neys, and weari­ness to the whole body.”

The results deserved high secu­ri­ty, and Medieval monks “did not hes­i­tate to use the worst pun­ish­ments they knew” for man­u­script theft, writes Laskow, name­ly threats of “excom­mu­ni­ca­tion from the church and hor­ri­ble, painful death.”

 

Theft deter­rence came in the form of inge­nious curs­es, writ­ten into the man­u­scripts them­selves, going “back to the 7th cen­tu­ry BCE,” Rebec­ca Rom­ney writes at Men­tal Floss. Appear­ing “in Latin, ver­nac­u­lar Euro­pean lan­guages, Ara­bic, Greek, and more,” they came in such cre­ative fla­vors as death by roast­ing, as in a Bible copied in Ger­many around 1172: “If any­one steals it: may he die, may he be roast­ed in a fry­ing pan, may the falling sick­ness [epilep­sy] and fever attack him, and may he be rotat­ed [on the break­ing wheel] and hanged. Amen.”

A few hun­dred years lat­er, a man­u­script curse from 15th-cen­tu­ry France also promis­es roast­ing, or worse:

Who­ev­er steals this book
Will hang on a gal­lows in Paris,
And, if he isn’t hung, he’ll drown,
And, if he doesn’t drown, he’ll roast,
And, if he doesn’t roast, a worse end will befall him.

The pluck­ing out of eyes also appears to have been a theme. “Who­ev­er to steal this vol­ume tries, Out with his eyes, out with his eyes!” warns the final cou­plet in a 13th-cen­tu­ry curse from a Vat­i­can Library man­u­script. Anoth­er curse in verse, found by author Marc Dro­gin, author of Anath­e­ma! Medieval Scribes and the His­to­ry of Book Curs­es, gets espe­cial­ly graph­ic with the eye goug­ing:

To steal this book, if you should try,
It’s by the throat you’ll hang high.
And ravens then will gath­er ’bout
To find your eyes and pull them out.
And when you’re scream­ing ‘oh, oh, oh!’
Remem­ber, you deserved this woe.

The hoped-for con­se­quences were not always so grim­ly humor­ous. “Grue­some as these pun­ish­ments seem,” the British Library writes, “to most medieval read­ers the worst curs­es were those that put the eter­nal fate of their souls at risk rather than their bod­i­ly health.” These would often be marked with the Greek word “Anath­e­ma,” some­times “fol­lowed by the Ara­ma­ic for­mu­la ‘Maranatha’ (‘Come, Lord!’).” Both appear in a curse added to a man­u­script of let­ters and ser­mons from Lesnes Abbey. Yet, unlike most medieval curs­es, here the thief is giv­en a chance to make resti­tu­tion. “Any­one who removes it or does dam­age to it: if the same per­son does not repay the church suf­fi­cient­ly, may he be cursed.”

Curs­es were not the only secu­ri­ty solu­tions of man­u­script cul­ture. Medieval monks also used book chains and locked chests to secure the fruit of their hard labor. As the old say­ing goes, “trust in God, but tie your camel.” But if locks and divine prov­i­dence should fail, scribes trust­ed that the fear of pun­ish­ment – even eter­nal damna­tion — down the road would be enough to make would-be book thieves think again.

Relat­ed Con­tent:

160,000+ Medieval Man­u­scripts Online: Where to Find Them

The Illu­mi­nat­ed Man­u­scripts of Medieval Europe: A Free Online Course from the Uni­ver­si­ty of Col­orado

Why Butt Trum­pets & Oth­er Bizarre Images Appeared in Illu­mi­nat­ed Medieval Man­u­scripts

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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