Serendipity: Henry Clarendon IV

Raymond Chandler (1888-1959)

It was the last of Raymond Chandler’s seven novels. The fact of the matter is that Playback (1958) is not up to the other six. But that’s all right, because I like the character of Private Detective Philip Marlowe so much that even so-so Chandler makes for fine reading—and this was the third time I read it. In this reading, one thing stood out from the rest, sort of like a sudden Buddhist burst of contemplation. It was an old man named Henry Clarendon IV sitting in a hotel lobby as Marlowe tries frantically to find a man named Larry Mitchell whose whereabouts are important for solving a case.

“Don’t bother with that one [Mitchell],” he said. “He’s a pimp. I have spent many many years in lobbies, in lounges and bars, on porches, terraces and ornate gardens in hotels all over the world. I have outlived everyone in my family. I shall go on being useless and inquisitive until the day comes when the stretcher carries me off to some nice airy corner room in a hospital. The starched white dragons will minister to me. The bed will be wound up, wound down. Trays will come with that awful loveless hospital food. My pulse and temperature will be taken at frequent intervals and invariably when I am dropping off to sleep. I shall lie there and hear the rustle of the starched skirts, the slurring sound of the rubber shoe soles on the aseptic floor, and see the silent horror of the doctor’s smile. After a while they will put the oxygen tent over me and draw the screens around the little white bed and I shall, without even knowing it, do the one thing in the world no man ever has to do twice.”

He turned his head slowly and looked at me. “Obviously, I talk too much. Your name, sir?”

“Philip Marlowe.”

“I am Henry Clarendon IV. I belong to what used to be called the upper classes. Groton, Harvard, Heidelberg, the Sorbonne. I even spent a year at Uppsala. I cannot clearly remember why. To fit me for a life of leisure, no doubt. So you are a private detective. I do eventually get around to speaking of something other than myself, you see.”

“Yes, sir.”

“You should have come to me for information. But of course you couldn’t know that.”

I shook my head. I lit a cigarette, first offering one to Mr. Henry Clarendon IV. He refused it with a vague nod.

“However, Mr. Marlowe, it is something you should have certainly learned. In every luxury hotel in the world there will be half a dozen elderly idlers of both sexes who sit around and stare like owls. They watch, they listen, they compare notes, they learn everything about everyone. They have nothing else to do, because hotel life is the most deadly of all forms of boredom. And no doubt I’m boring you equally.”

 

Serendipity: A Halloween Gift

American Author Sarah Orne Jewett (1849-1909)

As a special Halloween present for you, I give you a paragraph from a wonderful ghost story from Mike Ashley’s Great American Ghost Stories: Chilling Tales by Poe, Bierce, Hawthorne and Others. The tale in question is Sarah Orne Jewett’s “Lady Ferry,” the tale of a woman who has lived has been cursed with an incredibly long life, reminding one of Wagner’s Flying Dutchman and Eugène Sue’s The Wandering Jew.

Although I wished to see my father and mother, I cried as if my heart would break because I had to leave the ferry. The time spent there had been the happiest time of all my life, I think. I was old enough to enjoy, but not to suffer much, and there was singularly little to trouble one. I did not know that my life was ever to be different. I have learned, since those childish days, that one must battle against storms if one would reach the calm which is to follow them. I have learned also that anxiety, sorrow, and regret fall to the lot of every one, and that there is always underlying our lives, this mysterious and frightful element of existence; an uncertainty at times, though we do trust every thing to God. Under the best-loved and most beautiful face we know, there is hidden a skull as ghastly as that from which we turn aside with a shudder in the anatomist’s cabinet. We smile, and are gay enough; God pity us! We try to forget our heart-aches and remorse. We even call our lives commonplace, and, bearing our own heaviest burdens silently, we try to keep the commandment, and to bear one another’s also. There is One who knows: we look forward, as he means we shall, and there is always a hand ready to help us, though we reach out for it doubtfully in the dark.

 

Serendipity: Poet and Savior

Russian Poet Maximilian Voloshin (1877-1932)

I have been reading Memories: From Moscow to the Black Sea by Nadezhda Lokhvitskaya (1872-1952), better known by her pen name, “Teffi.” It is the story of her last months in Russia and the Ukraine, desperately trying to escape the Red Terror of Lenin’s security forces. The following tale of a Russian poet by the name of Voloshin is a living testimony to the place of poetry in Russian culture.

Around the beginning of spring, the poet Maximilian Voloshin appeared in the city. He was in the grip of a poetic frenzy. Wherever I went, I would glimpse his picturesque silhouette: dense, square beard, tight curls crowned with a round beret, a light cloak, knickerbockers, and gaiters. He was doing the rounds of government institutions and people with the right connections, constantly reciting his poems. There was more to this than was at first apparent. The poems served as keys. To help those who were in trouble Voloshin needed to pass through certain doors—and his poems opened these doors. He’d walk into some office and, while people were still wondering whether to announce his presence to their superiors, he would begin to recite. His meditations on the False Dmitry [a monk who falsely claimed to be the son of Ivan the Terrible] and other Russian tragedies were dense and powerful; lines evoking the fearful burden of history alternated with soaring flights of prophecy. An ecstatic crowd of young typists would gather around him, ooh-ing and aah-ing, letting out little nasal squeals of horrified delight. Next you would hear the clatter of typewriter keys—Voloshin had begun to dictate some of his longer poems. Someone in a position of authority would poke his head around the door, his curiosity piqued, and then lead the poet into his office. Soon the dense, even hum of bardic declamation would start up again, audible even through the closed door.

On one occasion I too received a visit of this nature.

Voloshin recited two long poems and then said that we must do something at once on behalf of the poetess Kuzmina-Karavayeva, who had been arrested (in Feodosya, I think), because of some denunciation and was in danger of being shot.

“You’re friends with Grishin-Almazov [a local politico], you must speak to him straightaway.”

I knew Kuzmina-Karavayeva well enough to understand at once that any such denunciation must be a lie.

“And in the meantime,” said Voloshin, “I’ll go speak to the Metropolitan [a high Orthodox church prelate]. Karavayeva’s a graduate of the theological academy. The Metropolitan will do all he can for her.”

I called Grishin-Almazov.

“Are you sure?” he responded. “Word of honor?”

“Yes.”

“Then I’ll give the order tomorrow. All right?”

“No, not tomorrow,” I said. “Today. And it’s got to be a telegram. I’m very concerned—we might be too late already!”

“Very well, I will send a telegram. I emphasize the words: I will.”

Kuzmina-Karavayeva was released.

 

 

The Talking Stones of Yaxuna

The Mayan Glyph Stairway at Copán

The Maya believe that certain inanimate objects, such as stone glyphs and statues had souls. The following excerpt, entitled “The Talking Stones,” comes from Maya Cosmos: Three Thousand Years on the Shaman’s Path by archeologists David Freidel, Linda Schele, and Joy Parker:

When I read Paul Sullivan’s book [Unfinished Conversations: Mayas and Foreigners Between Two Wars] it helped me understand something I had witnessed among the village people of Yaxuna who worked with me on the nearby ancient city. When excavation first began, the villagers were deeply concerned that we might try to remove stones, especially carved stones, from the ruins. I had difficulty understanding their anxiety. I explained to them that sometimes artifacts had to be removed for analysis, but that they would be returned faithfully when safe storage could be built for them. The matter was of such importance to the villagers that finally Don Pablo, the local shaman, took it personally  upon himself to ensure that no carved stones be removed from the site. There were some strained moments when the archeologists of the Mexican government insisted that carved stones be taken to safekeeping and the Yaxuna people insisted that they stay; but the tensions were finally resolved. The stones of Yaxuna are still there, under the watchful eyes of the villagers, and now I know why the matter loomed so large: such stones are likely k’an che’, seats of supernaturals.

I had one other encounter with Don Pablo and talking stones. One day in the summer of 1989, after he had done some work on the camp kitchen, I found a clear glass marble in the area. Thinking it belonged to Don Pablo and was one of his saso’ob, the “lights” he used when focusing spiritual forces, I took it next door to him that evening. He took the marble and inspected it carefully.

“Yes,” he said finally, “this is a stone of light.”

Then he smiled, “However, it won’t speak until it has been soaked in maize gruel, sak-a’, and then it will speak only Maya.”

Serendipity: “The Great Orgy of Universal Nihilism”

British Writer Aldous Huxley (1894-1963)

I have always loved the work of Aldous Huxley and have been reading him almost worshipfully for over fifty years. While I admire his fiction, particularly Point Counter Point (1928), I like his essays best. Several years ago, I dished out a couple hundred dollars to buy a clothbound six-volume set of his collected essays. Today I picked up one of his essays, “Revolutions,” written in Do What You Will in 1929, where I found the following:

The revolution that will then break out will not be communistic—there will be no need for such a revolution, as I have already shown, and besides nobody will believe in the betterment of humanity or in anything else whatever. It will be a nihilistic revolution. Destruction for destruction’s sake. Hate, universal hate, and an aimless and therefore complete and thorough smashing up of everything. And the levelling up of incomes, by accelerating the spread of universal mechanization (machinery is costly), will merely accelerate the coming of this great orgy of universal nihilism. The richer, the more civilized we becomes, the more speedily it will arrive. All that we can hope is that it will not come in our time.

Huxley was lucky. It came well after his death in 1963. It started with the Tea Party movement around 2009 and reached an apogee with the election of Donald J. Trump in 2016. Whether that particular individual lasts, we still have the revolutionaries in their Southern or Midwestern fastnesses.

 

 

Serendipity: Dealing with Misfortune in Greenland

Inuit Greenlander

The following paragraph comes from Lawrence Millman’s Last Places: A Journey in the North. I have always had a hankering to pay a visit to Greenland—and I might, as a side trip from Iceland. I cracked up as I read this:

One thing about Greenlanders: they tend to find misfortune amusing. I once saw a man return from Denmark in a wheelchair, and when his family met him, they slapped their knees and rolled in the snow, pointing and laughing at the old man (he laughed with them) stuck in this odd-looking chair of metal. In The Last Kings of Thule, my favorite book about Greenland, Jean Malaurie describes how the good people of Thule always used to mimic a lame man named Asarpannguaq trying to make love. Cruel, yes, but it’s cruelty that serves, or once served, a useful purpose: you’ve got to be tough in this vale of misfortune or you’ll exchange your breath for a pile of stones. There’s a saying that Danes beat their children but not their dogs, while Greenlanders beat their dogs but not their children. It’s probably true; not once have I seen seen a Greenlander strike a child. But he will ridicule that child unmercifully or perhaps give him a nickname like Usukitat (Little No-Good Penis) that will stay with him all his life. In Igateq, East Greenland, I once met a hunter named Itiktarniq (Liquid Dog Shit), who was as tough as nails.

 

 

Serendipity: MAGA and Hells Angels

A Hells Angels Vest

It is amazing to me that a work written more than half a century ago could so accurately have predicted the mentality of the Trump voter with his red MAGA hat. Back in 1967, Hunter S. Thompson came out with Hell’s Angels: A Strange and Terrible Saga about the iconic motorcycle gang. In it, I found the following quotes:

To see the Hell’s Angels as caretakers of the old “individualist” tradition “that made this country great” is only a painless way to get around seeing them for what they really are—not some romantic leftover, but the first wave of a future that nothing in our history has prepared us to cope with. The Angels are prototypes. Their lack of education has not only rendered them completely useless in a highly technical economy, but it has also given them the leisure to cultivate a powerful resentment … and to translate it into a destructive cult which the mass media insists on portraying as a sort of isolated oddity, a temporary phenomenon that will shortly become extinct….

Hells Angels Members in the 1960s

Tell me if the following does not describe the MAGA hat wearers to a tee:

In the terms of our Great Society the Hell’s Angels and their ilk are losers—dropouts, failures and malcontents. They are rejects looking for a way to get even with a world in which they are only a problem. The Hell’s Angels are not visionaries, but diehards, and if they are the forerunners or the vanguard of anything it is not the “moral revolution” in vogue on college campuses, but a fast-growing legion of young unemployables whose untapped energy will inevitably find the same kind of destructive outlet that “outlaws” like the Hell’s Angels have been finding for years. The difference between the student radicals and the Hell’s Angels is that the students are rebelling against the past, while the Angels are fighting the future. Their only common ground is their disdain for the present, or the status quo.