H.G. Wells Reads Finnegans Wake & Tells James Joyce: It’s “A Dead End,” “You Have Turned Your Back on Common Men” (1928)

wells-joyce

Images via Wiki­me­dia Com­mons

I first heard the phrase “ter­mi­nal aes­thet­ic” in a class on T.S. Eliot and Ezra Pound, who col­lab­o­rat­ed on the final ver­sion of Eliot’s post World War I edi­fice, The Waste Land. That poem, went the argu­ment, trav­eled so far out on the edge, with its frag­ment­ed lan­guage and incon­gru­ous lit­er­ary and his­tor­i­cal ref­er­ences, that it couldn’t pos­si­bly serve as a basis for new forms of writ­ing. Instead, Eliot had walked to the end of a promon­to­ry, and plant­ed a flag to mark a cre­ative and, per­haps, spir­i­tu­al dead end.

I’m not sure I agree, but the idea has always fas­ci­nat­ed me, that a work of art could be so rar­i­fied, so ahead of its read­ers, so idio­syn­crat­ic, inac­ces­si­ble, and strange, that it might escape all attempts at imi­ta­tion and domes­ti­ca­tion. There may be no greater exam­ple of such a project than James Joyce’s final work, Finnegans Wake. For all the admi­ra­tion and obses­sion it has inspired, for the many artists who have learned from this strange book (includ­ing, notably, A Clock­work Orange’s Antho­ny Burgess), it remains for near­ly all of us, in the words of H.G. Wells, a repos­i­to­ry of “vast rid­dles.”

Wells wrote to Joyce in 1928, regard­ing what was then sim­ply known as the Irish author’s “Work in Progress.” Excerpts were just then appear­ing piece­meal in jour­nals and being “passed around in lit­er­ary cir­cles,” writes Let­ters of Note,” to a large­ly baf­fled audi­ence.” It seems that Wells had been asked—perhaps by Joyce himself—to offer pub­lic com­ment or a blurb of some sort. He declined. “I’ve been study­ing you and think­ing over you a lot,” he begins. “The out­come is that I don’t think I can do any­thing for the pro­pa­gan­da of your work.”

Wells pro­fess­es a “great per­son­al lik­ing” for Joyce, but then details the “absolute­ly dif­fer­ent cours­es” their lives and thought had tak­en: “Your men­tal exis­tence is obsessed by a mon­strous sys­tem of con­tra­dic­tions,” Wells writes, and elab­o­rates with some dis­taste on Joyce’s scat­o­log­i­cal and the­o­log­i­cal obses­sions. Then he turns to the work at hand, which would become Finnegans Wake:

Now with regard to this lit­er­ary exper­i­ment of yours. It’s a con­sid­er­able thing because you are a very con­sid­er­able man and you have in your crowd­ed com­po­si­tion a mighty genius for expres­sion which has escaped dis­ci­pline. But I don’t think it gets any­where. You have turned your back on com­mon men — on their ele­men­tary needs and their restrict­ed time and intel­li­gence… What is the result? Vast rid­dles. Your last two works have been more amus­ing and excit­ing to write than they will ever be to read. Take me as a typ­i­cal com­mon read­er. Do I get much plea­sure from this work? … No. So I ask: Who the hell is this Joyce who demands so many wak­ing hours of the few thou­sand I have still to live for a prop­er appre­ci­a­tion of his quirks and fan­cies and flash­es of ren­der­ing?

A fair enough ques­tion, I sup­pose, and fair enough critique—one we might expect from the self-described “sci­en­tif­ic, con­struc­tive” mind of Wells. “To me,” he writes, “it is a dead end.”

Finnegans Wake con­tin­ues to baf­fle and frus­trate con­tem­po­rary read­ers, and writ­ers like Michael Chabon, who once described it as “hulk­ing, chimeri­cal, gib­ber­ing to itself in an out­landish tongue, a fright­en­ing beast out of leg­end.” Does Finnegans Wake speak to us com­mon read­ers, or does it “gib­ber” only to itself, leav­ing the rest of us behind? Like Ulysses, it’s best to tra­verse the book with a guide. Burgess has writ­ten a few (and has even auda­cious­ly abridged the nov­el). We must also remem­ber that Finnegans Wake is as much about sound as sense, and should be heard as well as read. (Hear Joyce him­self read from the nov­el here.)

Then there are the “frac­tal” expli­ca­tions of the nov­el, like Ter­rence McKenna’s and that of a recent sci­en­tif­ic study of its “mul­ti­frac­tal­i­ty.” I doubt any of this would have moved Wells, who demand­ed a clar­i­ty of thought and expres­sion that was anath­e­ma to the lat­er Joyce, immersed as he was in a project to dis­as­sem­ble the roots and branch­es of lan­guage and his­to­ry and repur­pose them for his own means. For all his puz­zle­ment over Joyce’s “exper­i­ment,” how­ev­er, Wells does seem to have found exact­ly the right word to cap­ture Joyce’s rad­i­cal lit­er­ary aims, describ­ing the writer of Ulysses and the inscrutable Finnegans Wake as “insur­rec­tionary.”

Read Wells’ full let­ter at Let­ters of Note, who also bring us a let­ter from a “Vladimir Dixon,” writ­ten in imi­ta­tion of Finnegans Wake, and pos­si­bly penned by Joyce him­self.

via The Paris Review

Relat­ed Con­tent:

James Joyce Reads ‘Anna Livia Plura­belle’ from Finnegans Wake

Hear All of Finnegans Wake Read Aloud: A 35 Hour Read­ing

James Joyce’s Finnegans Wake Gets Turned into an Inter­ac­tive Web Film, the Medi­um It Was Des­tined For

H.G. Wells Pans Fritz Lang’s Metrop­o­lis in a 1927 Movie Review: It’s “the Sil­li­est Film”

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

John Cleese & Jonathan Miller Turn Profs Talking About Wittgenstein Into a Classic Comedy Routine (1977)

Every­one inter­est­ed in phi­los­o­phy must occa­sion­al­ly face the ques­tion of how, exact­ly, to define phi­los­o­phy itself. You can always label as phi­los­o­phy what­ev­er philoso­phers do — but what, exact­ly, do philoso­phers do? Here the Eng­lish come­di­ans John Cleese of Mon­ty Python and Jonathan Miller of Beyond the Fringe offer an inter­pre­ta­tion of the life of mod­ern philoso­phers in the form of a five-minute sketch set in “a senior com­mon room some­where in Oxford (or Cam­bridge).”

There, Cleese and Miller’s philoso­phers have a wide-rang­ing talk about Lud­wig Wittgen­stein, sens­es of the word “yes,” whether an “unfetched slab” can be said to exist, and the very role of the philoso­pher in this “het­ero­ge­neous, con­fus­ing, and con­fused jum­ble of polit­i­cal, social, and eco­nom­ic rela­tions we call soci­ety.” They come to the ten­ta­tive con­clu­sion that, just as oth­ers dri­ve bus­es or chop down trees, philoso­phers “play lan­guage games” — or per­haps “games at lan­guage” — “in order to find out what game it is that we are play­ing.”

As inten­tion­al­ly ridicu­lous as that expla­na­tion may sound, it would­n’t come across as espe­cial­ly out­landish in many phi­los­o­phy-depart­ment com­mon rooms today. Cleese and Miller, no strangers to play­ing their own kinds of lan­guage games, get laughs not so much from mock­ing the non­sen­si­cal com­plex­i­ties of phi­los­o­phy — and indeed, most of their lines make per­fect sense on one lev­el or anoth­er — as they do from so vivid­ly express­ing the dis­tinc­tive man­ner of the “Oxbridge Philoso­pher” char­ac­ters they por­tray. It has every­thing to do with man­ner, both ver­bal and phys­i­cal, tak­en to as absurd an extreme as their lines of think­ing.

Cleese and Miller’s ver­sion of the Oxbridge Philoso­pher sketch here comes from the 1977 Amnesty Inter­na­tion­al ben­e­fit show and tele­vi­sion spe­cial An Evening With­out Sir Bernard Miles (also known as The Mer­maid Frol­ics), but oth­ers exist. It goes at least as far back as Beyond the Fringe’s days pio­neer­ing their huge­ly influ­en­tial brand of British satire on the stage in the 1960s; their ear­li­er per­for­mance just above fea­tures Miller and fel­low troupe mem­ber Alan Ben­nett. It can still make us laugh today, but we might well won­der whether any­one in the his­to­ry of human­i­ty has ever real­ly sound­ed like this — in which case, we should watch footage of real-life Oxford philoso­phers back in those days and judge for our­selves.

Relat­ed Con­tent:

Mon­ty Python Sings “The Philosopher’s Song,” Reveal­ing the Drink­ing Habits of Great Euro­pean Thinkers

Mon­ty Python’s Philosopher’s Foot­ball Match: The Epic Show­down Between the Greeks & Ger­mans (1972)

John Cleese Touts the Val­ue of Phi­los­o­phy in 22 Pub­lic Ser­vice Announce­ments for the Amer­i­can Philo­soph­i­cal Asso­ci­a­tion

Athe­ism: A Rough His­to­ry of Dis­be­lief, with Jonathan Miller

The Mod­ern-Day Philoso­phers Pod­cast: Where Come­di­ans Like Carl Rein­er & Artie Lange Dis­cuss Schopen­hauer & Mai­monides

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Entire History of Japan in 9 Quirky Minutes

If you peruse our col­lec­tion of Free Online His­to­ry Cours­es, you’ll find plen­ty of enrich­ing his­to­ry cours­es from top-notch uni­ver­si­ties, all pre­sent­ed in a fair­ly con­ven­tion­al style. And cer­tain­ly noth­ing like the short his­to­ry les­son you’ll find above. Cre­at­ed by Amer­i­can musi­cian and video blog­ger Bill Wurtz, this “His­to­ry of Japan” walks idio­syn­crat­i­cal­ly through 40,000 years of his­to­ry in 9 min­utes, cov­er­ing the rise of tech­nol­o­gy and reli­gion, the influ­ence of Chi­na on Japan’s lan­guage and brand of bud­dhism, the rise of the samu­rai, the coun­try’s vexed rela­tion­ship with the West, the bomb­ing of Nagasa­ki and Hiroshi­ma, and more. Released in Feb­ru­ary, the video has already clocked more than 17 mil­lion views on YouTube–pretty good con­sid­er­ing that Wurtz cre­at­ed the video as “a pro­to­type to see if I could do a long video in the first place.” In a recent Q & A, Wurtz sug­gest­ed that he may well try to revive anoth­er project he’s been work­ing on–a His­to­ry of the Unit­ed States. Stay tuned for that.

You can read a script for the His­to­ry of Japan video here.

Note: The Great Cours­es is now offer­ing a 30-Day Free Tri­al, giv­ing you access to a video library of great cours­esIf you’re not famil­iar with them, The Great Cours­es trav­els across the US, record­ing great pro­fes­sors lec­tur­ing on top­ics that will appeal to any life­long learn­er. If you’re inter­est­ed in stream­ing their cours­es online–whenever you want and how­ev­er much you want–get details on their a 30-Day Free Tri­al here.

Relat­ed Con­tent:

Free Online His­to­ry Cours­es

Ear­ly Japan­ese Ani­ma­tions: The Ori­gins of Ani­me (1917–1931)

1850s Japan Comes to Life in 3D, Col­or Pho­tos: See the Stereo­scop­ic Pho­tog­ra­phy of T. Ena­mi

Learn Japan­ese Free

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Stephen Fry: What I Wish I Knew When I Was 18

Grow­ing up, many of us assume that every adult can, by def­i­n­i­tion, give us life advice. When we grow up a lit­tle more, we real­ize that, like every­thing else, it isn’t quite that sim­ple: though old­er peo­ple do, on the whole, seem eager and some­times even des­per­ate to dole out words of wis­dom, whether those words apply in our own cas­es, or even make sense, falls to us to deter­mine. And so we’d do bet­ter not to ask our elders to give us advice, but to give their younger selves advice: what, we might ask, do you wish you’d known before, say at the age of eigh­teen? Writer, come­di­an, and all-around man of the page and screen Stephen Fry answers in the clip above.

“The worst thing you can ever do in life is set your­self goals,” Fry says. “Two things hap­pen: one is you don’t meet your goals so you call your­self a fail­ure. Sec­ond­ly, you meet your goal and go, ‘Well, I’m here, now what? I’m not hap­py I’ve got this car, this job, I’m liv­ing in this address which I always thought was the place I want­ed to be.’ Because you’re going for some­thing out­side your­self, and that’s no good.” The obser­va­tion that you can’t derive last­ing sat­is­fac­tion from exter­nal cir­cum­stances may date back at least to the Sto­ics, who rec­om­mend focus­ing only on your own actions and reac­tions, but it bears repeat­ing more often than ever in the exter­nal cir­cum­stance-rich 21st cen­tu­ry.

But that does­n’t mean that you can sim­ply turn inward: “Let’s for­get what suc­cess­ful peo­ple have in com­mon. If there’s a thing that unsuc­cess­ful peo­ple have in com­mon, it’s that they talk about them­selves all the time. ‘I need to do this, I need’ — their first two words are usu­al­ly ‘I need.’ That’s why nobody likes them, and that’s why they’ll nev­er get where they want to be.” But “if you use your eyes to look out, not to be looked into, then you con­nect, then you’re inter­est­ing, then peo­ple want to be around you. It’s about the warmth and the charm you can radi­ate that is real because of your pos­i­tive inter­est in oth­ers.”

I myself have thought about these words of Fry’s often since first watch­ing this inter­view with him half a decade ago. Clear­ly these pieces of advice to his eigh­teen-year-old self have wider applic­a­bil­i­ty, and he has much more to offer besides: Spend a few extra moments and a few extra words con­nect­ing with oth­ers. Efface your­self. Delib­er­ate­ly pur­sue expe­ri­ences dif­fer­ent from the ones you “know you like.” Trav­el and read. Have heroes and men­tors, and keep learn­ing from them. Shar­ing the ben­e­fits of life is the ben­e­fit of life. Under­stand the dual pull of being a part of and apart from the “tribe.” Test things out instead of tak­ing them on trust. Nev­er read the com­ments. Kind­ness counts more than virtue, jus­tice, truth, or any­thing else.

And, we might add, make sure to ask the right ques­tions when seek­ing advice — but make even more sure to ask the right peo­ple.

Relat­ed Con­tent:

Stephen Fry on Cop­ing with Depres­sion: It’s Rain­ing, But the Sun Will Come Out Again

How to Live a Good Life? Watch Phi­los­o­phy Ani­ma­tions Nar­rat­ed by Stephen Fry on Aris­to­tle, Ayn Rand, Max Weber & More

What Ques­tions Would Stephen Fry Ask God at the Pearly Gates?

Stephen King Writes A Let­ter to His 16-Year-Old Self: “Stay Away from Recre­ation­al Drugs”

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Hear Igor Stravinsky’s Symphonies & Ballets in a Complete, 32-Hour, Chronological Playlist

Those who know the work of Igor Stravin­sky will be famil­iar with the recep­tion the Russ­ian composer’s The Rite of Spring received dur­ing its first per­for­mance in Paris in 1913. The typ­i­cal descrip­tion for what hap­pened is that the bal­let caused a “riot,” though giv­en our usu­al asso­ci­a­tions with that word, it hard­ly seems like the appro­pri­ate term. As The Telegraph’s Ivan Hewett notes, the respons­es, though bemused and irate, were gen­teel by most stan­dards of civ­il unrest. But there was vio­lence and the threat of vio­lence.

Accord­ing to a mem­ber of the orches­tra, “many a gentleman’s shiny top hat or soft fedo­ra was igno­min­ious­ly pulled down by an oppo­nent over his eyes and ears, and canes were bran­dished like men­ac­ing imple­ments of com­bat all over the the­atre.” What could cause such a scan­dal? Hear­ing the piece, above, it’s per­haps not obvi­ous why “peo­ple start­ed to whis­per and joke almost imme­di­ate­ly.” Both Stravin­sky and Russ­ian bal­let impre­sario Sergei Diaghilev sought to pro­voke the audi­ence, but both were tak­en aback by the vehe­mence of the reac­tions. As audi­ence mem­bers began to shout, “I left the hall in a rage,” Stravin­sky lat­er wrote. “I have nev­er again been that angry.”

Of course, the music alone, with­out Vaslav Nijinsky’s chore­og­ra­phy, only gives us half the sto­ry. Onstage, writes Hewitt, “there’s no sign that any of the crea­tures in the Rite of Spring has a soul, and there’s cer­tain­ly no sense of a rec­og­niz­able human cul­ture. The dancers are like automa­ta.” And yet, Stravin­sky seems to have intend­ed his music to alien­ate lis­ten­ers as well: “there are sim­ply no regions for soul-search­ing,” he said, “in The Rite of Spring.” It’s a com­ment that suc­cinct­ly sums up the composer’s icon­o­clasm and defi­ance of sacred musi­cal norms.

Stravinsky’s first bal­let, 1910’s The Fire­bird, fol­lowed Debussy in recu­per­at­ing the so-called “Devil’s Inter­val,” a tonal fig­ure avoid­ed for hun­dreds of years in reli­gious music for its sin­is­ter sound. But The Fire­bird’s exot­ic beau­ty charmed audi­ences, as did his next bal­let Petrush­ka.  And despite the Rite of Spring con­tro­ver­sy, many of Stravinsky’s sym­phonies are quite tra­di­tion­al next to the avant-gardism of his peers. His ten­den­cies of “regres­sion and restau­ra­tion,” writes clas­si­cal site CMUSE, “an amal­gam of the archa­ic and the mod­ern,” caused Theodor Adorno to describe Stravin­sky as schiz­o­phrenic in Phi­los­o­phy of Mod­ern Music.

Unlike his mod­ernist rival Arnold Schoen­berg, Stravin­sky is “in the same cat­e­go­ry as T.S. Eliot, as both were well-versed in literary/musical tra­di­tion and well aware of the cur­rent avant-garde move­ments, but main­tained quite a con­ser­v­a­tive approach to nov­el­ty.” Stravinsky’s con­ser­v­a­tive mod­ernism had a pro­found effect on anoth­er form of 20th cen­tu­ry music that looked both back­ward and for­ward: jazz. Artists like Char­lie Park­er paid trib­ute to him, and the com­pos­er very much appre­ci­at­ed it. “This cat,” said Park­er, “he’s kind of cool, you know.”

In the chrono­log­i­cal playlist above from Ulysses Clas­si­cal, hear the ear­ly sym­phonies and sonatas that inspired Diaghilev to hire him as the Bal­lets Russ­es first com­pos­er, and many of the bal­lets that enraged the Parisian elite, delight­ed Char­lie Park­er, and repelled Adorno. And find out why, as CMUSE argues, Stravin­sky may be “the great­est com­pos­er of the 20th cen­tu­ry.”

The playlist runs 32 hours. If you need Spo­ti­fy’s soft­ware, down­load it here.

Relat­ed Con­tent:

The Night When Char­lie Park­er Played for Igor Stravin­sky (1951)

Watch 82-Year-Old Igor Stravin­sky Con­duct The Fire­bird, the Bal­let Mas­ter­piece That First Made Him Famous (1965)

Stravinsky’s “Ille­gal” Arrange­ment of “The Star Span­gled Ban­ner” (1944)

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

Aleister Crowley Reads Occult Poetry in the Only Known Recordings of His Voice (1920)

crowley-recording

Image by Jules Jacot Guil­lar­mod, via Wiki­me­dia Com­mons

Last week, we brought you a rather strange sto­ry about the rival­ry between poet William But­ler Yeats and magi­cian Aleis­ter Crow­ley. Theirs was a feud over the prac­tices of occult soci­ety the Her­met­ic Order of the Gold­en Dawn; but it was also—at least for Crowley—over poet­ry. Crow­ley envied Yeats’ lit­er­ary skill; Yeats could not say the same about Crow­ley. But while he did not nec­es­sar­i­ly respect his ene­my, Yeats feared him, as did near­ly every­one else. As Yeats’ biog­ra­ph­er wrote a few months after Crowley’s death in 1947, “in the old days men and women lived in ter­ror of his evil eye.”

The press called Crow­ley “the wickedest man in the world,” a rep­u­ta­tion he did more than enough to cul­ti­vate, iden­ti­fy­ing him­self as the Anti-Christ and dub­bing him­self “The Beast 666.” (Crow­ley may have inspired the “rough beast” of Yeats’ “The Sec­ond Com­ing.”) Crow­ley did not achieve the lit­er­ary recog­ni­tion he desired, but he con­tin­ued to write pro­lif­i­cal­ly after Yeats and oth­ers eject­ed him from the Gold­en Dawn in 1900: poet­ry, fic­tion, crit­i­cism, and man­u­als of sex mag­ic, rit­u­al, and symbolism—some penned dur­ing famed moun­taineer­ing expe­di­tions.

Through­out his life Crow­ley was var­i­ous­ly a moun­taineer, chess prodi­gy, schol­ar, painter, yogi, and founder of a reli­gion he called Thele­ma. He was also a hero­in addict and by many accounts an extreme­ly abu­sive cult leader. How­ev­er one comes down on Crowley’s lega­cy, his influ­ence on the occult and the coun­ter­cul­ture is unde­ni­able. To delve into the his­to­ry of either is to meet him, the mys­te­ri­ous, bizarre, bald fig­ure whose the­o­ries inspired every­one from L. Ron Hub­bard and Anton LaVey to Jim­my Page and Ozzy Osbourne.

With­out Crow­ley, it’s hard to imag­ine much of the dark weird­ness of the six­ties and its result­ing flood of cults and eso­teric art. For some occult his­to­ri­ans, the Age of Aquar­ius real­ly began six­ty years ear­li­er, in what Crow­ley called the “Aeon of Horus.” For many oth­ers, Crowley’s influ­ence is inex­plic­a­ble, his books inco­her­ent, and his pres­ence in polite con­ver­sa­tion offen­sive. These are under­stand­able atti­tudes. If you’re a Crow­ley enthu­si­ast, how­ev­er, or sim­ply curi­ous about this leg­endary occultist, you have here a rare oppor­tu­ni­ty to hear the man him­self intone his poems and incan­ta­tions.

“Although this record­ing has pre­vi­ous­ly been avail­able as a ‘Boot­leg,’” say the CD lin­er notes from which this audio comes, “this is its first offi­cial release and to the label’s knowl­edge, con­tains the only known record­ing of Crow­ley.” Record­ed cir­ca 1920 on a wax cylin­der, the audio has been dig­i­tal­ly enhanced, although “sur­face noise may be evi­dent.” Indeed, it is dif­fi­cult to make out what Crow­ley is say­ing much of the time, but that’s not only to do with the record­ing qual­i­ty, but with his cryp­tic lan­guage. The first five tracks com­prise “The Call of the First Aethyr” and “The Call of the Sec­ond Aethyr.” Oth­er titles include “La Gitana,” “The Pen­ta­gram,” “The Poet,” “Hymn to the Amer­i­can Peo­ple,” and “Excerpts from the Gnos­tic Mass.” (Find a com­plete track­list at All­mu­sic.)

It’s unclear under what cir­cum­stances Crow­ley made these record­ings or why, but like many of his books, they com­bine occult litur­gy, mythol­o­gy, and his own lit­er­ary utter­ances. Love him, hate him, or remain indif­fer­ent, there’s no get­ting around it: Aleis­ter Crow­ley had a tremen­dous influ­ence on the 20th cen­tu­ry and beyond, even if only a very few peo­ple have made seri­ous attempts to under­stand what he was up to with all that sex mag­ic, blood sac­ri­fice, and wicked­ly bawdy verse.

Aleis­ter Crow­ley The Great Beast Speaks 1920 — 1936 is avail­able on Spo­ti­fy. If you need to down­load Spo­ti­fy’s soft­ware, get it here. It will be added to our list, 1,000 Free Audio Books: Down­load Great Books for Free.

Relat­ed Con­tent:

Aleis­ter Crow­ley & William But­ler Yeats Get into an Occult Bat­tle, Pit­ting White Mag­ic Against Black Mag­ic (1900)

Aleis­ter Crow­ley: The Wickedest Man in the World Doc­u­ments the Life of the Bizarre Occultist, Poet & Moun­taineer

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

Watch a 27-Year-Old Glenn Gould Play Bach & Put His Musical Genius on Display (1959)

Glenn Gould died young, in 1982 at the age of 50, but the Cana­di­an clas­si­cal pianist made great con­tri­bu­tions to the world of music in his short life. He did it in part by start­ing young — so young, in fact, that he first felt the vibra­tions of music played for him while still in the womb by his moth­er. She’d decid­ed even then to raise a suc­cess­ful musi­cian, and her plan sure­ly worked bet­ter than she could ever have expect­ed. Young Glenn had per­fect pitch, learned to read notes before he learned to read words, entered Toron­to’s Roy­al Con­ser­va­to­ry of Music at age ten, and grew into the very arche­typ­al image of a musi­cal genius: eccen­tric and often dif­fi­cult, but pos­sessed of almost oth­er­world­ly skill and dis­tinc­tive­ness.

Those qual­i­ties came out nowhere more clear­ly than in Gould’s rela­tion­ship with the music of Johann Sebas­t­ian Bach, whom he described as “beyond a doubt the great­est archi­tect of sound who ever lived.” Even lis­ten­ers only casu­al­ly acquaint­ed with Gould’s work will know his record­ings of Bach’s Gold­berg Vari­a­tions, the first of which, record­ed in 1955, shot him to star­dom and became one of the best-sell­ing clas­si­cal albums of all time.

Four years after that, the Nation­al Film Board of Cana­da doc­u­men­tary Off the Record, just above, cap­tured his play­ing on film in the clips at the top of the post. “When Gould is not on tour or record­ing,” he spends most of his time at his retreat, a cot­tage on the Shore of Lake Sim­coe 90 miles north of Toron­to. Here he works on the piano he favors above all oth­ers for prac­tic­ing: a 70-year-old Chick­er­ing with a res­o­nant, harp­si­chord qual­i­ty recall­ing the instru­ments of the time of Bach.”

There, in that cot­tage in the small com­mu­ni­ty of Upter­grove, we see the 27-year-old Gould play Bach’s Par­ti­ta No. 2, vocal­iz­ing along with the dis­tinc­tive mix of force­ful­ness and del­i­ca­cy issu­ing from the instru­ment that he nev­er chose, but mas­tered to a degree few had before or have since. “His ambi­tion,” the nar­ra­tor says, “is to make enough mon­ey by the time he is 35 to retire from the con­cert stage and devote him­self to com­pos­ing.” In fact Gould put live per­for­mance behind him just five years lat­er in order to pur­sue with more focus his own kind of pianis­tic per­fec­tion, which he con­tin­ued to do for the rest of his life.

Relat­ed Con­tent:

Watch Glenn Gould Per­form His Last Great Stu­dio Record­ing of Bach’s Gold­berg Vari­a­tions (1981)

Glenn Gould Explains the Genius of Johann Sebas­t­ian Bach (1962)

Glenn Gould Offers a Strik­ing­ly Uncon­ven­tion­al Inter­pre­ta­tion of 1806 Beethoven Com­po­si­tion

The Art of Fugue: Gould Plays Bach

Glenn Gould Gives Us a Tour of Toron­to, His Beloved Home­town (1979)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Watch Helen Keller & Teacher Annie Sullivan Demonstrate How Helen Learned to Speak (1930)

Know­ing the trans­for­ma­tive effect an inspired teacher can have on an “unreach­able” stu­dent, one can only hope that geog­ra­phy and luck will con­spire to bring the two togeth­er at an ear­ly point in the child’s devel­op­ment.

Helen Keller, author, activist, and poster girl for sur­mount­ing near-impos­si­ble odds, cer­tain­ly lucked out in the teacher depart­ment. Ren­dered deaf and blind by a fever con­tract­ed at 19 months, Keller earned a rep­u­ta­tion as a holy ter­ror in a fam­i­ly ill-equipped to under­stand what her wild rages might sig­ni­fy.

Her well-con­nect­ed par­ents con­sult­ed var­i­ous experts, includ­ing soon-to-be-friend, inven­tor Alexan­der Gra­ham Bell, a trail that ulti­mate­ly led to the Perkins School for the Blind and the 20-year-old Annie Sul­li­van.

With­in a few short months of her arrival at the Keller fam­i­ly home, Sul­li­van led the near­ly-sev­en-year-old Keller to her famous break­through at the water pump.

In a more con­ven­tion­al arrange­ment, the stu­dent would even­tu­al­ly leave her teacher for fur­ther edu­ca­tion­al pur­suits, but Keller depend­ed on Sul­li­van to trans­late oth­er teach­ers’ lec­tures and class­room inter­ac­tions. Sul­li­van accom­pa­nied her to Perkins School for the Blind, the Wright-Huma­son School for the Deaf, the Cam­bridge School for Young Ladies, and final­ly Rad­cliffe Col­lege, where Keller earned her BA.

The unusu­al bound­aries of their teacher-stu­dent bond meant Keller lived with Sul­li­van and her hus­band in their For­est Hills home, a move that has­tened the marriage’s unof­fi­cial but per­ma­nent end, accord­ing to Sullivan’s biog­ra­ph­er, Kim Nielsen. It like­ly thwart­ed Keller’s sin­gle attempt at romance, with her tem­po­rary sec­re­tary, writer Peter Fagan, too.

For bet­ter and worse, their lives were for­ev­er entwined, each made more extra­or­di­nary by the pres­ence of the oth­er.

Their appear­ance in the 1930 Vita­phone news­reel, above, high­lights the manda­to­ry phys­i­cal close­ness they shared, as they demon­strate the process by which Keller learned to speak. Hav­ing learned to com­mu­ni­cate via let­ters Sul­li­van fin­ger spelled into her palm, Keller placed her fin­gers against Sullivan’s lips, throat and nose, to feel­ing the vibra­tions made when these famil­iar let­ters were spo­ken aloud.

Sul­li­van died six years after the news­reel was filmed, at which point, Pol­ly Thom­son, orig­i­nal­ly engaged as the ladies’ house­keep­er, took over, serv­ing as Keller’s inter­preter and trav­el­ing com­pan­ion for the next twen­ty years.

Relat­ed Con­tent:

Helen Keller Had Impec­ca­ble Hand­writ­ing: See a Col­lec­tion of Her Child­hood Let­ters

Helen Keller Speaks About Her Great­est Regret — Nev­er Mas­ter­ing Speech

Mark Twain & Helen Keller’s Spe­cial Friend­ship: He Treat­ed Me Not as a Freak, But as a Per­son Deal­ing with Great Dif­fi­cul­ties

“A Glo­ri­ous Hour”: Helen Keller Describes The Ecsta­sy of Feel­ing Beethoven’s Ninth Played on the Radio (1924)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her play Zam­boni Godot is open­ing in New York City in March 2017. Fol­low her @AyunHalliday.

The Ukulele Orchestra of Great Britain Performs Great Covers of Nirvana’s “Smells Like Teen Spirit,” Talking Heads’ “Psycho Killer” & More

To the very end of his life, no less an author­i­ty on good musi­cal vibes than George Har­ri­son praised and played the ukulele, inter­pret­ing many clas­sic tunes on the instru­ment, pen­ning an enthu­si­as­tic endorse­ment, and sup­pos­ed­ly buy­ing ukes in bulk to give away at his home in Hawaii. As Har­ri­son rec­og­nized, there is some­thing spe­cial about the role of the ukulele in west­ern pop, and that has been true since Hawai­ian music explod­ed onto the main­land in the ear­ly 20th cen­tu­ry.

So there’s no rea­son why the ukulele shouldn’t be a seri­ous inter­preter of mod­ern hits from Nir­vana, Talk­ing Heads, The Who, David Bowie, etc. And also no rea­son those inter­pre­ta­tions shouldn’t be played on stages like the Roy­al Albert Hall by men and women in for­mal wear, befit­ting the seri­ous­ness with which they take the cheer­ful-sound­ing instru­ment. The Ukulele Orches­tra of Great Britain is so seri­ous, in fact, that they filed and won a law­suit last year against an alleged copy­cat group in Ger­many, claim­ing their “rep­u­ta­tion as per­form­ers” and “inter­na­tion­al and celebri­ty fan base” were at stake.

Indeed, the UOGB isn’t shy about self-pro­mo­tion, describ­ing them­selves as “a nation­al insti­tu­tion.” But despite their thor­ough­go­ing pro­fes­sion­al­ism, their act is still in good fun. (They also, with humor, note they “are often blamed for the cur­rent Ukulele revival which is sweep­ing the globe.”) And the orchestra’s rep­u­ta­tion is more than well-earned. Their site fea­tures quotes from lumi­nar­ies like Bowie and Bri­an Eno, and endorse­ments from NME and the Finan­cial Times, who apt­ly describe them as “both hilar­i­ous and heart­felt.” Their win­ning stage ban­ter gives way to stun­ning ren­di­tions of pop­u­lar songs that all of the members—including at times a dou­ble bass play­er who goes by the name “David Bowie”—sing in har­mo­ny. (They per­form their take on “Pin­ball Wiz­ard,” below, entire­ly acapel­la.)

In per­for­mances of “Smells Like Teen Spir­it,” at the top,” “Psy­cho Killer,” fur­ther down, and, just below, “Life on Mars” the orches­tra not only demon­strates how much great musi­cal com­e­dy depends upon great musi­cian­ship, they also show the incred­i­ble range of the diminu­tive Poly­ne­sian instru­ment. That’s espe­cial­ly the case in their act of Bowie “pla­gia­rism,” in which six uke play­ers pick out del­i­cate, clas­si­cal gui­tar-like arpeg­gios in the vers­es, then strum reg­gae-like per­cus­sive attacks under the com­plex vocal har­monies in the cho­rus.

The sev­enth mem­ber on stage plays an acoustic bass guitar—the only con­ces­sion to an addi­tion­al rhythm instru­ment, but even in these four anthemic rock songs, you won’t bemoan the lack of drums. As The New York Times remarks, the Ukulele Orches­tra of Great Britain “extracts more than seems human­ly pos­si­ble from so small and so mod­est an instru­ment.” See them play a ver­sion of The Good, The Bad, and The Ugly theme at our pre­vi­ous post, and see many more videos and live per­for­mances at the orchestra’s YouTube chan­nel.

Relat­ed Con­tent:

Ukulele Orches­tra Per­forms Ennio Morricone’s Icon­ic West­ern Theme Song, “The Good, The Bad and The Ugly.” And It’s Pret­ty Bril­liant.

George Har­ri­son Explains Why Every­one Should Play the Ukulele, With Words and Music

Musi­cians Re-Imag­ine the Com­plete Song­book of the Bea­t­les on the Ukulele

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

Watch Online Every Presidential Debate Since 1960–and Revisit America’s Saner Political Days

On Wednes­day night, Las Vegas will mer­ci­ful­ly host the final pres­i­den­tial debate. And it promis­es to be anoth­er rated‑R affair. You’d except noth­ing less from the can­di­date who’s going to “make Amer­i­ca great again.”

If you want a spec­ta­cle your kids can actu­al­ly watch, then shut your TVs and trav­el back into Amer­i­ca’s past. Cre­at­ed by PBS and Microsoft, the web site watchthedebates.org lets you watch every tele­vised pres­i­den­tial debate since 1960. They’re gen­er­al­ly sub­stan­tive, all rat­ed PG, and cer­tain­ly a lit­tle nos­tal­gia-induc­ing.

Above you can watch Kennedy and Nixon go at it in the first tele­vised debate (1960). Head over to www.watchthedebates.org for more.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

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:

Free Online His­to­ry Cours­es

John Green’s Crash Course in U.S. His­to­ry: From Colo­nial­ism to Oba­ma in 47 Videos

The His­to­ry of the World in 46 Lec­tures From Colum­bia Uni­ver­si­ty

The History of Europe: 5,000 Years Animated in a Timelapse Map

If you’re an Open Cul­ture old timer, you know the work of EmperorTigerstar–a Youtu­ber who spe­cial­izes (to quote myself) “in doc­u­ment­ing the unfold­ing of world his­tor­i­cal events by stitch­ing togeth­er hun­dreds of maps into time­lapse films”. We’ve pre­vi­ous­ly fea­tured his “map ani­ma­tions” of the U.S. Civ­il War (1861–1865), World War I (1914–1918), and World War II (1939–1945) and also the His­to­ry of Rome. This week, the map ani­ma­tor released The His­to­ry of Europe: Every Year. In ten min­utes, he takes us from The Minoan civ­i­liza­tion that arose on the Greek island of Crete (3650 to 1400 BC), down to our mod­ern times. About 5,000 years of his­to­ry gets cov­ered before you can boil a pot of pas­ta. Enjoy.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

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:

The Rise & Fall of the Romans: Every Year Shown in a Time­lapse Map Ani­ma­tion (753 BC ‑1479 AD)

Ani­mat­ed Map Lets You Watch the Unfold­ing of Every Day of the U.S. Civ­il War (1861–1865)

Watch World War I Unfold in a 6 Minute Time-Lapse Film: Every Day From 1914 to 1918

Watch World War II Rage Across Europe in a 7 Minute Time-Lapse Film: Every Day From 1939 to 1945

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