Come to Rifle Satan’s Fold

Peter Leithart suggests we all learn Benjamin Britten’s arrangement of ‘This Little Babe’ during Advent this year. It’s a good suggestion:

Lyrics:

This little babe so few days old,
is come to rifle Satan’s fold.
All hell doth at his presence quake,
though he himself for cold doth shake;
For in this weak unarmored wise
the gates of hell he will surprise.

With tears he fights and wins the field,
his naked breast stands for a shield.
His battering shot are babish cries,
his arrows looks of weeping eyes.
His martial ensigns Cold and Need,
and feeble flesh his warrior’s steed.

His camp is pitched in a stall,
his bulwark but a broken wall;
The crib his trench, haystalks his stakes,
of shepherds he his muster makes.
And thus as sure his foe to wound,
the angels’ trumps alarum sound.

My soul with Christ join thou in fight;
stick to the tents that he hath pight.
Within his crib is surest ward;
this little Babe will by thy guard.

If thou wilt foil thy foes with joy,
then flit not from this heavenly boy!

Or, if you’ve got the time, find ‘This Little Babe’ in Britten’s full ‘Ceremony of Carols’ here:

 

Penguin Cafe Orchestra

I heard it was world penguin day…

Arthur Jeffes gives a beautiful little explanation of how the Penguin Cafe Orchestra came to be:

My father, Simon Jeffes, was in the south of France in 1972-73, where he got terrible food poisoning from some bad shellfish and spent 3 or 4 days with a terrible fever. During this, he had very vivid waking dream – a nightmare vision of the near future – where everyone lived in big concrete blocks and spent their lives looking into screens. There was a big camera in the corner of everyone’s room, an eye looking down at them. In one room there was a couple making love lovelessly, while in another there was a musician sat at a vast array of equipment but with headphones on so there was no actual music in the room. This was a very disconnected de-humanising world that people had made for themselves…

However you could reject that and look further afield, and if you went down this dusty road you would eventually find a ramshackle old building with noise and light pouring out into the dark. It’s a place you just fundamentally want to go into, and this is the Penguin Cafe. There are long tables and everyone sits together, and it’s very cheerfully chaotic. In the back there is always a band playing music that you are sure you’ve heard somewhere but you have no idea where – and that is the Penguin Cafe Orchestra – they play this music.

When my dad woke up he decided that he would write the music that would be played by the band from his dream, and so with that as a criteria he then wrote for the next 25 years and that is the world that we now also inhabit…

David Gelernter’s Ideas

This interview with David Gelernter over at The Atlantic is pure fun. Been listening to Schubert sonatas since I read it. His comments on Henry James’s The Ambassadors were especially worth a look:

The Ambassadors is Henry James’s finest novel, and ranks alongside Emma as one of the two finest in English.  Everyone notices the symmetry of the two-section, twelve-chapter plan.  51cMeu1iNLL._SX319_BO1,204,203,200_

But critics don’t seem to notice the center of the symmetry.

The Ambassadors is about Paris. Paris is unusual in having an exact psychological and approximate physical center—Notre Dame and the parvis out front, where there’s a milestone embedded in the pavement from which distances throughout France are measured.

The church itself stands towards the middle of the island in the middle of the river in the middle of the city.  And James has arranged for Notre Dame, the center of Paris, to be the exact center of his book about Paris too.It is the center of the episode on which the plot hinges.

Strether, the hero, comes to the church on the first page of the first chapter of part II. He enters a mere respectful outsider, an admirer but no intimate of the church, the city or the heroine. Inside he sees (without recognizing) Marie de Vionnet in the distance, from the back.  She is lost in meditation or prayer. Moreover “there are no altars for him” in the great Catholic church—either because he is a New England puritan or just a New England skeptic.  But he leaves with Mme. de Vionnet on a new basis of close friendship.  And now there is an altar for him in Paris. She is the altar.

Although the story ends in a kind if disillusionment, Strether is transformed by his religious experience.  The Ambassadors remains the perfect study of the woman-worship that is so important to James; that appears at the center of each of his last two novels also.

And it’s important in earlier James too, perhaps most strikingly in The Awkward Age—an underrated, first-order masterpiece with a wholly-undeserved reputation for difficulty.  It includes James’s most dazzling, most breathtakingly beautiful set pieces—the subtle, wordy, moody, moving conversations among a small unchanging group on which he thrives.  It is about the worship of a woman that outlives her death to be handed on like a precious sacred vessel, frail yet almost intact, to her granddaughter.  This act of handing-on is the novel—as critics can’t seem to see.

It’s impossible not to wonder where this theme has gone.  Have men stopped worshipping women?

Hardly.

During feminism’s heyday feminist leaders made clear that they didn’t choose to be worshiped. But it was never up to them. Such emotions are part of a man’s life, not a woman’s.

If we take (say) the novels of Roth and of Coetzee as representing the last several generations of great novels in English, the one instance of woman-worship that comes to mind in all their novels is startling: the magistrate’s love for the unnamed barbarian girl in Waiting for the Barbarians. He loves her not for her perfection but exactly for her imposed imperfection, for the wounds and the suffering visited on her by the secret police.

(The lack of interest in woman-worship as a central theme seems to hold for such relatively young novelists as Sean O’Reilly, Patrick Flanery, Anthony Schneider, Robert Seethaler and Jenny Erpenbeck too.) We seem to have lost something essential, a matter of life and death.

These are great observations, but I think maybe Gelernter doesn’t read Mark Helprin novels. Or listen to Anais Mitchell. Or  La Dispute. Or even Weezer. Still, I wouldn’t mind a bit if The Atlantic were to give him a monthly column to discuss whatever was on his mind. This can’t be said enough:

Beauty is objective.

Take any civilization, ask for its artistic masterpieces; today, they are almost guaranteed to be valuable all over the world. There’s almost nothing less subjective than the sense of beauty.

Good ol’ Wrath Of Gnon has a whole series of posts based on this idea:

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Or, as he put it the other day: “‘Beauty is not subjective’, and it has always been an ideal, subjective to effort and sacrifice: not an egalitarian right.”

Kvothe Six-String

Throughout his books The Name of the Wind and The Wise Man’s Fears, Patrick Rothfuss consistently returns to music to create his fictional world. Narnia and Middle-earth are both sung beautifully to life in their creation accounts, but Rothfuss uses music somewhat differently. Music creates many of the actual characters in his book. Take away their instruments and songs, and you take away their identities.

The following excerpt is from the first book of the series, The Name of the Wind. The narrator, Kvothe, is describing the scene directly following the murder of his parents and all his friends. They had been nomads in a troupe of musicians and actors, so their loss leaves him homeless and alone on a road between towns. Before I lend out my copy of the book, I wanted to get this down so I could remember it. Mark the music:

In the beginning, I was almost like an automaton, thoughtlessly performing the actions that would keep me alive.

I ate the second rabbit I caught, and the third. I found a patch of wild strawberries. I dug for roots. By the end of the fourth day, I had everything I needed to survive: a stone-lined fire pit, a shelter for my lute. I had even assembled a small stockpile of foodstuffs that I could fall back on in case of emergency.

I also had one thing I did not need: time. After I had taken care of immediate needs, I found I had nothing to do. I think this is when a small part of my mind started to slowly reawaken itself.

Make no mistake, I was not myself. At least I was not the same person I had been a span of days before. Everything I did I attended to with my whole mind, leaving no  part of me for remembering.

I grew thinner and more ragged. I slept in rain or sun, on soft grass, moist earth, or sharp stones with an intensity of indifference that only grief can promote. The only notice I took of my surroundings was when it rained, because then I could not bring out my lute to play, and that pained me.

Of course I played. It was my only solace.

By the end of the first month, my fingers had calluses hard as stones and I could play for hours upon hours. I played and played again all of the songs I knew from memory. Then I played the half-remembered songs as well, filling in the forgotten parts as best I could.

Eventually I could play from when I woke until the time I slept. I stopped playing the songs I knew and started inventing new ones. I had made up songs before; I had even helped my father compose a verse or two. But now I gave it my whole attention. Some of those songs have stayed with me to this day.

Soon after that I began playing…how can I describe it?

I began to play something other than songs. When the sun warms the grass and the breeze cools you, it feels a certain way. I would play until I got the feeling right. I would play until it sounded like Warm Grass and Cool Breeze.

I was only playing for myself, but I was a harsh audience. I remember spending nearly three whole days trying to capture Wind Turning a Leaf.

By the end of the second month, I could play things nearly as easily as I saw and felt them: Sun Setting Behind the Clouds, Bird Taking a Drink, Dew in the Bracken.

Somewhere in the third month I stopped looking outside and started looking inside for things to play. I learned to play Riding in the Wagon with Ben, Singing with Father by the Fire, Watching Shandi Dance, Grinding Leaves When it Is Nice Outside, Mother Smiling…

Needless to say, playing these things hurt, but it was a hurt like tender fingers on lute strings. I bled a bit and hoped that I would callous soon. (140-141)

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Karoly Ferenczy, Orpheus

A Knight of Texas

Sir Lyle Lovett:

The sisters at the borderline,
They’re holding out their hands.
They’re begging me for something, Lord,
Oh, but I don’t understand,
I don’t understand.

And so it’s adios to Alvero,
Tell him to stay between the lines,
And if he sees that Gabriella girl,
Tell her I’ll look her up next time,
Say I’ll look her up next time.

Homo Cantus

The heart requires the intelligence, and therein, says Augustine, lies the difference between the singing of men and of birds. For a linnet, a nightingale, a parrot may sing well, but it will be without understanding. Now the particular gift of man is to sing knowing what he is saying. After the intelligence must follow the heart and the affection, which cannot be unless we have the hymn imprinted on our memory, in order never to cease singing. (Jeremy Begbie quoting John Calvin, in Resounding Truth, p. 110)