Faithful readers, thank you for persisting. I haven't given up the blog but lately have been away and enplumbered -- I didn't realise that having the bathroom done prevented anything else happening in the flat, including at the computer desk.
I'm away again next week, too (well, I am retired), but after that, if not before, I intend to restore prolificity.
Tuesday, 14 October 2008
Thursday, 2 October 2008
Art schools, as was
The climate I was trying to create with my scruffy disaffected 4th and 5th year mixed-ability Humanities groups in 1975-7 (that’s years 10 and 11 for those of you under 85, and humanities was English plus history/ geography/ sociology) was that of an art school of the time.Art school (old style) was what many of them needed -- not to learn art (lots of art students never did that) but to be in an institution that was geared to their age group, that didn’t force a curriculum on them (no timetable, no absolutely obligatory assignments) and in which interests could emerge and be pursued. Often the art students’ interests were in music: a huge proportion of British pop and rock bands came out of art school. I didn’t particularly want my students to become musicians, but I did want them at 14-15 to choose to learn or, failing that, to live in a civilised environment free of teachers’ shouting and nagging and appeals to duty (to do homework, to pass exams); to talk a lot and have interesting stuff around.
I'm not saying I was right in wanting all that, just that the art schools stood for teachers like me with kids like mine as a symbol of a regime that ran on quite different lines and actually had a chance of getting education to happen -- which the standard curriculum and exams had no hope of achieving with many.
Jarvis Cocker recently had a good radio series about the art schools and pop music. Much of it was about the art schools regardless of music and lots of well-informed commentators featured. Angela McRobbie, a terrific sociologist of, amongst other things, youth culture, described how British art schools came into existence in the mid-19th century largely as a result of the tireless efforts of one campaigner, whose name I forget. The result was a system of art schools (strictly, colleges of art, for students older than the statutory school leaving age) more widespread than in any other European country: every respectable town had its own. You could get in without any academic qualifications right up until, I think, the late 1970s or even 80s -- and they were autonomous institutions and not, as later, departments of polytechnics and then universities with all the deadening academic accountabilities to which undergraduate teaching is subject.
The one constraint on the art schools from the beginning was that they shouldn’t presume to trespass on the Fine Art territory of the posh Schools of Art like St Martin’s, the Slade and the Central School of Art; hence they emphasised design and the craft skills -- printing, pottery, illustration etc. Under that cover plenty of real art went on.
Do you know Eric Ravilious and Edward Bawden? Terrific artists.
(Those are all Ravilious : see especially this collection)
Well, Eastbourne College of Art, both of them. Eastbourne! Off the top of my head I can’t reel off many other names -- there are plenty -- but here’s one more, David Hockney: Bradford Art College -- sooty, smoky Bradford, headscarves and flat caps -- and Hockney stalking the Swan Arcade in gold lamee jacket.
Jonathan Gould (Can't buy me love: the Beatles, Britain and America -- see previous entry) has a nice bit about provincial art schools in John Lennon’s time:
Tuesday, 30 September 2008
The Beatles and the grammar school
Gould, J. (2007). Can't buy me love: the Beatles, Britain and America. New York: Harmony Books: I'm not particularly interested in the Beatles but got this out because I thought, rightly as it turns out, that it might say something interesting about education in England in the 1950s.
Both John Lennon and Paul McCartney were working-class boys who had got into grammar schools, institutions that were still, despite a claimed post-war equality of opportunity (and abolition of fees), decidedly middle-class in their ethos. The type of the working-class ‘scholarship boy’ now appeared for the first time in literature and drama. Gould brings out the significance of John Osborne’s 1956 play Look Back in Anger.
‘The wider cultural impact of Look Back in Anger stemmed from the
understanding that Jimmy Porter represented a new kind of social, as
well as theatrical, type--an understanding facilitated by the Angry Young
Man designation, which was applied by the press to the playwright and
his character alike. "The salient thing about Jimmy Porter," wrote the
critic Kenneth Tynan, "was that we--the under-thirty generation in
Britain--recognized him on sight. We had met him; we had pub-crawled
with him; we had shared bed-sitting-rooms with him. For the first time
the theatre was speaking to us in our own language, on our own terms."
Tynan went on to describe Jimmy as a spokesman for "the new intelligentsia created by free education and state scholarships ... young Britons who came of age under a Socialist government, yet found, when
they went out into the world, that the class-system was still mysteriously
intact." Look Back in Anger helped to turn the phenomenon of the working-class "scholarship boy" into a national talking point.’ (23-4)
Strictly, as I understand it, Porter and the two future Beatles weren’t scholarship boys at all: scholarships before the war had given some pupils free places at the then fee-charging grammar schools, but from 1944 all state education was free. So the boys were just 11+ exam successes.
More interesting is a later passage about the ethos of these schools and the social class effect of their new availability to bright working-class children.
(pp.46-9)
I hadn’t been aware that an effect of the removal of fees from grammar schools was to drive the middle class away -- and I wonder how Gould knows this. There’s no relevant reference in the notes for these pages. Nor am I sure how true this picture of authoritarian brutality was across all the schools.
An interesting point, however that may be, is that the London grammar school English teachers who joined the new campaigning and self-education group, the London Association for the Teaching of English, were precisely working to prevent pupils like Lennon having that sort of experience of literature. As Simon Gibbons is showing in his research (e.g. in English in Education 42:2, 2008), a key strategy was to reform the O-Level English exams to make them more interesting and less redolent of the alienating ‘academic culture of the school’.
Another bit from Gould, about art schools, in another entry soon.
Both John Lennon and Paul McCartney were working-class boys who had got into grammar schools, institutions that were still, despite a claimed post-war equality of opportunity (and abolition of fees), decidedly middle-class in their ethos. The type of the working-class ‘scholarship boy’ now appeared for the first time in literature and drama. Gould brings out the significance of John Osborne’s 1956 play Look Back in Anger.
‘The wider cultural impact of Look Back in Anger stemmed from the
understanding that Jimmy Porter represented a new kind of social, as
well as theatrical, type--an understanding facilitated by the Angry Young
Man designation, which was applied by the press to the playwright and
his character alike. "The salient thing about Jimmy Porter," wrote the
critic Kenneth Tynan, "was that we--the under-thirty generation in
Britain--recognized him on sight. We had met him; we had pub-crawled
with him; we had shared bed-sitting-rooms with him. For the first time
the theatre was speaking to us in our own language, on our own terms."
Tynan went on to describe Jimmy as a spokesman for "the new intelligentsia created by free education and state scholarships ... young Britons who came of age under a Socialist government, yet found, when
they went out into the world, that the class-system was still mysteriously
intact." Look Back in Anger helped to turn the phenomenon of the working-class "scholarship boy" into a national talking point.’ (23-4)
Strictly, as I understand it, Porter and the two future Beatles weren’t scholarship boys at all: scholarships before the war had given some pupils free places at the then fee-charging grammar schools, but from 1944 all state education was free. So the boys were just 11+ exam successes.
More interesting is a later passage about the ethos of these schools and the social class effect of their new availability to bright working-class children.
(pp.46-9)I hadn’t been aware that an effect of the removal of fees from grammar schools was to drive the middle class away -- and I wonder how Gould knows this. There’s no relevant reference in the notes for these pages. Nor am I sure how true this picture of authoritarian brutality was across all the schools.
An interesting point, however that may be, is that the London grammar school English teachers who joined the new campaigning and self-education group, the London Association for the Teaching of English, were precisely working to prevent pupils like Lennon having that sort of experience of literature. As Simon Gibbons is showing in his research (e.g. in English in Education 42:2, 2008), a key strategy was to reform the O-Level English exams to make them more interesting and less redolent of the alienating ‘academic culture of the school’.
Another bit from Gould, about art schools, in another entry soon.
Monday, 29 September 2008
Monarchs of the Burbs
Inveterate Londoner that I am when I'm not sick of the place, this afternoon I engaged in one of London’s traditional urban pursuits.
Along the north side of the Thames at the western edge of London is a wide alluvial plain, conspicuously destined for early and permanent inundation.
Within this flat expanse one large area, fronting the river, was grabbed for the Tudor Hampton Court Palace and its ground; north of it is the even more extensive Bushy Park where a twenty-minute bike ride delivered me (from Surbiton, lower right), and within which another hour’s cycling on different paths was afforded. And deer-stalking.
Here, under the shade of well-spaced oaks
and amid the bracken, the deer doze or graze or thread their way between picnicking families and careering kiddy-bikes.
But I also brought back some sad pictures: those autumn tints in the row of horse-chestnuts near the Lion Gate are actually a wasting disease that’s afflicting the species in Britain, and that already half the trees have caught.
Along the north side of the Thames at the western edge of London is a wide alluvial plain, conspicuously destined for early and permanent inundation.
Within this flat expanse one large area, fronting the river, was grabbed for the Tudor Hampton Court Palace and its ground; north of it is the even more extensive Bushy Park where a twenty-minute bike ride delivered me (from Surbiton, lower right), and within which another hour’s cycling on different paths was afforded. And deer-stalking.
Here, under the shade of well-spaced oaks
and amid the bracken, the deer doze or graze or thread their way between picnicking families and careering kiddy-bikes.
But I also brought back some sad pictures: those autumn tints in the row of horse-chestnuts near the Lion Gate are actually a wasting disease that’s afflicting the species in Britain, and that already half the trees have caught.
Tuesday, 23 September 2008
Stephen Dedalus on Moor Fields
Seeking elucidation in my confusions about Modernism I turned to Axel's Castle by Edmund Wilson (1931 -- 1961 Fontana edition), the later chapters of which I hadn't read since my student days (if then -- I was not a diligent reader, or perhaps just not a fast enough reader to be an academic). I found the following (p.181), which seemed to express the idea I was feeling toward when I asked whether my writing for Rosen about playing on Moor Fields as a kid arose from an impulse to get a handle on the experience or, as I suspected, an urge to make sentences (or periods as they used to be called in Britain and still are in North America).
In A Portrait of the Artist as a Young Man, Wilson mentions, James Joyce writes of Stephen Dedalus:
He drew forth a phrase from his treasure and spoke it softly to himself :
--A day of dappled seaborne clouds.--
The phrase and the day and the scene harmonised in a chord. Words. Was it their colours? He allowed them to glow and fade, hue after hue: sunrise gold, the russet and green of apple orchards, azure of waves, the greyfringed fleece of clouds. No, it was not their colours : it was the poise and balance of the period itself. Did he then love the rhythmic rise and fall of words better than their associations of legend and colour? Or was it that, being as weak of sight as he was shy of mind, he drew less pleasure from the reflection of the glowing sensible world through the prism of a language many coloured and richly storied than from the contemplation of an inner world of individual emotions mirrored perfectly in a lucid supple periodic prose.
Something of that may apply to me, I think, though I didn't share Stephen's and Joyce's poor sight. Yes, I loved 'the rhythmic rise and fall of words', but what I loved about them was in part that they were 'mirrors' (the right word) for an inner emotional world. Which makes prose in that respect like music, which it plainly is; i.e. at one level it's not about what the words mean but about something else the unfolding of the ensemble does. It's this aspect that I think the 1960s English theorists neglected -- and because I tend to read prose as if it's working the way Stephen suggests, that may account for my slow reading.
In A Portrait of the Artist as a Young Man, Wilson mentions, James Joyce writes of Stephen Dedalus:
He drew forth a phrase from his treasure and spoke it softly to himself :
--A day of dappled seaborne clouds.--
The phrase and the day and the scene harmonised in a chord. Words. Was it their colours? He allowed them to glow and fade, hue after hue: sunrise gold, the russet and green of apple orchards, azure of waves, the greyfringed fleece of clouds. No, it was not their colours : it was the poise and balance of the period itself. Did he then love the rhythmic rise and fall of words better than their associations of legend and colour? Or was it that, being as weak of sight as he was shy of mind, he drew less pleasure from the reflection of the glowing sensible world through the prism of a language many coloured and richly storied than from the contemplation of an inner world of individual emotions mirrored perfectly in a lucid supple periodic prose.
Something of that may apply to me, I think, though I didn't share Stephen's and Joyce's poor sight. Yes, I loved 'the rhythmic rise and fall of words', but what I loved about them was in part that they were 'mirrors' (the right word) for an inner emotional world. Which makes prose in that respect like music, which it plainly is; i.e. at one level it's not about what the words mean but about something else the unfolding of the ensemble does. It's this aspect that I think the 1960s English theorists neglected -- and because I tend to read prose as if it's working the way Stephen suggests, that may account for my slow reading.
Sunday, 21 September 2008
English and the existential abyss
Philosophie Magazine, September issue: The editorial this month explains that they’ve hitherto kept away from thématiques existentielles, out of a fear of appearing to offer trendy nuggets of wisdom. Now they’ve decided they can’t avoid going beyond ‘theoretical thought’ to take on ‘lived thought’.
I like their concluding sentence: ‘L’ambition est de montrer qu’on peut traiter des vertiges existentiels avec des outils différents de ceux de la psychologie.’ Our ambition is to show that existential vertigos (Loss of existential bearings? vertiginous glimpses into the abyss?) can be addressed with other tools than those of psychology.
In my adolescence, one of those tools was literature. Less the literature studied in school than that in circulation in the sixth form, some of it introduced to us by Colin Wilson’s The Outsider (1956), including, I recall, Camus and Dostoevsky. Also Salinger, Sartre (fiction and plays), Beckett and Kerouac, and contemporary French plays put on at Bradford’s amateur Civic Theatre: Anouilh, Giroudoux, Cocteau. Films in a similar vein were shown there, equally powerful in their effect on us.
English, too, like philosophy in French schools, should be addressing, shouldn’t it, young people’s experiences of existential vertigo.
Carlyle's French Revolution: 3 Champ-de-Mars
Whistler painted Carlyle, I find:
So now we know Carlyle had a beard and didn’t shave his head. The fact is, painted portraits don't often tell us much.
To our real business. In his set-piece scenes Carlyle’s history is as gripping as a Scott novel -- as he explicitly intended. Here’s one. (As my intention here is mainly to give the flavour of the book with a few selected passages, in the hope of convincing somebody that it’s worth reading, and even reading out in school, I'll print the extract below without comment.) It's from Part II Book I Chapter 12 (p298 in The Modern Library); Chapter 2.1.XII in Gutenberg online.
The background: In an uprush of patriotic fervour, all France is to swear a universal oath of brotherhood on the anniversary of the Fall of the Bastille, on 14th July 1790, in Paris on the Champ-de-Mars, which superhuman efforts by an enthusiastic populace have prepared for the great event, converting the Field of Mars into an amphitheatre. On the morning of what became known as the Feast of Pikes, cold for July though it is,…
***
Two hundred thousand Patriotic Men; and, twice as good, one hundred thousand Patriotic Women, all decked and glorified as one can fancy, sit waiting in this Champ-de-Mars.
….On the heights of Chaillot are many-coloured undulating groups; round and far on, over all the circling heights that embosom Paris, it is as one more or less peopled Amphitheatre; which the eye grows dim with measuring. Nay heights, as was before hinted, have cannon; and a floating-battery of cannon is on the Seine. When eye fails, ear shall serve; and all France properly is but one Amphitheatre: for in paved town and unpaved hamlet, men walk listening; till the muffled thunder sound audible on their horizon, that they too may begin swearing and firing! (Deux Amis, v. 168.) But now, to streams of music, come Federates enough,—for they have assembled on the Boulevard Saint-Antoine or thereby, and come marching through the City, with their Eighty-three Department Banners, and blessings not loud but deep; comes National Assembly, and takes seat under its Canopy; comes Royalty, and takes seat on a throne beside it. And Lafayette, on white charger, is here, and all the civic Functionaries; and the Federates form dances, till their strictly military evolutions and manoeuvres can begin.
Evolutions and manoeuvres? Task not the pen of mortal to describe them: truant imagination droops;—declares that it is not worth while. There is wheeling and sweeping, to slow, to quick, and double quick-time: Sieur Motier, or Generalissimo Lafayette, for they are one and the same, and he is General of France, in the King's stead, for four-and-twenty hours; Sieur Motier must step forth, with that sublime chivalrous gait of his; solemnly ascend the steps of the Fatherland's Altar, in sight of Heaven and of the scarcely breathing Earth; and, under the creak of those swinging Cassolettes, 'pressing his sword's point firmly there,' pronounce the Oath, To King, to Law, and Nation (not to mention 'grains' with their circulating), in his own name and that of armed France. Whereat there is waving of banners and acclaim sufficient. The National Assembly must swear, standing in its place; the King himself audibly. The King swears; and now be the welkin split with vivats; let citizens enfranchised embrace, each smiting heartily his palm into his fellow's; and armed Federates clang their arms; above all, that floating battery speak! It has spoken,—to the four corners of France. From eminence to eminence, bursts the thunder; faint-heard, loud-repeated. What a stone, cast into what a lake; in circles that do not grow fainter. From Arras to Avignon; from Metz to Bayonne! Over Orleans and Blois it rolls, in cannon-recitative; Puy bellows of it amid his granite mountains; Pau where is the shell-cradle of Great Henri. At far Marseilles, one can think, the ruddy evening witnesses it; over the deep-blue Mediterranean waters, the Castle of If ruddy-tinted darts forth, from every cannon's mouth, its tongue of fire; and all the people shout: Yes, France is free. O glorious France that has burst out so; into universal sound and smoke; and attained—the Phrygian Cap of Liberty! In all Towns, Trees of Liberty also may be planted; with or without advantage. Said we not, it is the highest stretch attained by the Thespian Art on this Planet, or perhaps attainable?
The Thespian Art, unfortunately, one must still call it; for behold there, on this Field of Mars, the National Banners, before there could be any swearing, were to be all blessed. A most proper operation; since surely without Heaven's blessing bestowed, say even, audibly or inaudibly sought, no Earthly banner or contrivance can prove victorious: but now the means of doing it? By what thrice-divine Franklin thunder-rod shall miraculous fire be drawn out of Heaven; and descend gently, life-giving, with health to the souls of men? Alas, by the simplest: by Two Hundred shaven-crowned Individuals, 'in snow-white albs, with tricolor girdles,' arranged on the steps of Fatherland's Altar; and, at their head for spokesman, Soul's Overseer Talleyrand-Perigord! These shall act as miraculous thunder-rod,—to such length as they can. O ye deep azure Heavens, and thou green all-nursing Earth; ye Streams ever-flowing; deciduous Forests that die and are born again, continually, like the sons of men; stone Mountains that die daily with every rain-shower, yet are not dead and levelled for ages of ages, nor born again (it seems) but with new world-explosions, and such tumultuous seething and tumbling, steam half way to the Moon; O thou unfathomable mystic All, garment and dwellingplace of the UNNAMED; O spirit, lastly, of Man, who mouldest and modellest that Unfathomable Unnameable even as we see,—is not there a miracle: That some French mortal should, we say not have believed, but pretended to imagine that he believed that Talleyrand and Two Hundred pieces of white Calico could do it!
Here, however, we are to remark with the sorrowing Historians of that day, that suddenly, while Episcopus Talleyrand, long-stoled, with mitre and tricolor belt, was yet but hitching up the Altar-steps, to do his miracle, the material Heaven grew black; a north-wind, moaning cold moisture, began to sing; and there descended a very deluge of rain. Sad to see! The thirty-staired Seats, all round our Amphitheatre, get instantaneously slated with mere umbrellas, fallacious when so thick set: our antique Cassolettes become Water-pots; their incense-smoke gone hissing, in a whiff of muddy vapour. Alas, instead of vivats, there is nothing now but the furious peppering and rattling. From three to four hundred thousand human individuals feel that they have a skin; happily impervious. The General's sash runs water: how all military banners droop; and will not wave, but lazily flap, as if metamorphosed into painted tin-banners! Worse, far worse, these hundred thousand, such is the Historian's testimony, of the fairest of France! Their snowy muslins all splashed and draggled; the ostrich feather shrunk shamefully to the backbone of a feather: all caps are ruined; innermost pasteboard molten into its original pap: Beauty no longer swims decorated in her garniture, like Love-goddess hidden-revealed in her Paphian clouds, but struggles in disastrous imprisonment in it, for 'the shape was noticeable;' and now only sympathetic interjections, titterings, teeheeings, and resolute good-humour will avail. A deluge; an incessant sheet or fluid-column of rain;—such that our Overseer's very mitre must be filled; not a mitre, but a filled and leaky fire-bucket on his reverend head!—Regardless of which, Overseer Talleyrand performs his miracle: the Blessing of Talleyrand, another than that of Jacob, is on all the Eighty-three departmental flags of France; which wave or flap, with such thankfulness as needs. Towards three o'clock, the sun beams out again: the remaining evolutions can be transacted under bright heavens, though with decorations much damaged. (Deux Amis, v. 143-179.)….
In this way, and in such ways, however, has the Feast of Pikes danced itself off; gallant Federates wending homewards, towards every point of the compass, with feverish nerves, heart and head much heated; some of them, indeed, as Dampmartin's elderly respectable friend, from Strasbourg, quite 'burnt out with liquors,' and flickering towards extinction. (Dampmartin, Evénemens, i. 144-184.) The Feast of Pikes has danced itself off, and become defunct, and the ghost of a Feast;—nothing of it now remaining but this vision in men's memory; and the place that knew it (for the slope of that Champ-de-Mars is crumbled to half the original height (Dulaure, Histoire de Paris, viii. 25).) now knowing it no more. Undoubtedly one of the memorablest National Hightides. Never or hardly ever, as we said, was Oath sworn with such heart-effusion, emphasis and expenditure of joyance; and then it was broken irremediably within year and day. Ah, why? When the swearing of it was so heavenly-joyful, bosom clasped to bosom, and Five-and-twenty million hearts all burning together: O ye inexorable Destinies, why?—Partly because it was sworn with such over-joyance; but chiefly, indeed, for an older reason: that Sin had come into the world and Misery by Sin! These Five-and-twenty millions, if we will consider it, have now henceforth, with that Phrygian Cap of theirs, no force over them, to bind and guide; neither in them, more than heretofore, is guiding force, or rule of just living: how then, while they all go rushing at such a pace, on unknown ways, with no bridle, towards no aim, can hurlyburly unutterable fail? For verily not Federation-rosepink is the colour of this Earth and her work: not by outbursts of noble-sentiment, but with far other ammunition, shall a man front the world.
But how wise, in all cases, to 'husband your fire;' to keep it deep down, rather, as genial radical-heat! Explosions, the forciblest, and never so well directed, are questionable; far oftenest futile, always frightfully wasteful: but think of a man, of a Nation of men, spending its whole stock of fire in one artificial Firework! So have we seen fond weddings (for individuals, like Nations, have their Hightides) celebrated with an outburst of triumph and deray, at which the elderly shook their heads. Better had a serious cheerfulness been; for the enterprise was great. Fond pair! the more triumphant ye feel, and victorious over terrestrial evil, which seems all abolished, the wider-eyed will your disappointment be to find terrestrial evil still extant. "And why extant?" will each of you cry: "Because my false mate has played the traitor: evil was abolished; I meant faithfully, and did, or would have done." Whereby the oversweet moon of honey changes itself into long years of vinegar; perhaps divulsive vinegar, like Hannibal's.
Shall we say then, the French Nation has led Royalty, or wooed and teased poor Royalty to lead her, to the hymeneal Fatherland's Altar, in such oversweet manner; and has, most thoughtlessly, to celebrate the nuptials with due shine and demonstration,—burnt her bed?
Carlyle’s comment on all this: It was nothing but empty theatre, ‘the highest stretch attained by the Thespian Art on this Planet, or perhaps attainable?’
‘How true also… is it that no man or Nation of men, conscious of doing a great thing, was ever, in that thing, doing other than a small one!’ (286-Chapter 2.1.IX)
He contrasts the meaninglessness of such national theatricals with real historical movements such as the earlier uprising of the women of Paris who had marched to Versailles demanding bread:
‘Pardonable are human theatricalities; nay perhaps touching, like the passionate utterance of a tongue which with sincerity stammers; of a head which with insincerity babbles,—having gone distracted. Yet, in comparison with unpremeditated outbursts of Nature, such as an Insurrection of Women, how foisonless, unedifying, undelightful; like small ale palled, like an effervescence that has effervesced! Such scenes, coming of forethought, were they world-great, and never so cunningly devised, are at bottom mainly pasteboard and paint. But the others are original; emitted from the great everliving heart of Nature herself: what figure they will assume is unspeakably significant. To us, therefore, let the French National Solemn League, and Federation, be the highest recorded triumph of the Thespian Art; triumphant surely, since the whole Pit, which was of Twenty-five Millions, not only claps hands, but does itself spring on the boards and passionately set to playing there. And being such, be it treated as such: with sincere cursory admiration; with wonder from afar. A whole Nation gone mumming deserves so much; but deserves not that loving minuteness a Menadic Insurrection did.’
Unlike real historical developments, the Feast of Pikes, colossal spectacle though it was, meant nothing and had no consequences. Anarchy took its course: 'These Five-and-twenty millions, if we will consider it, have now henceforth, with that Phrygian Cap of theirs, no force over them, to bind and guide' -- the immensity and unprecedented nature of this historical upsurge is one of his great themes.
Carlyle’s other observation worth noting: the fatuity of the artificial religious ritual -- he will have more to say of that later, when the Revolution sets up the Goddess of Reason.
So now we know Carlyle had a beard and didn’t shave his head. The fact is, painted portraits don't often tell us much.
To our real business. In his set-piece scenes Carlyle’s history is as gripping as a Scott novel -- as he explicitly intended. Here’s one. (As my intention here is mainly to give the flavour of the book with a few selected passages, in the hope of convincing somebody that it’s worth reading, and even reading out in school, I'll print the extract below without comment.) It's from Part II Book I Chapter 12 (p298 in The Modern Library); Chapter 2.1.XII in Gutenberg online.
The background: In an uprush of patriotic fervour, all France is to swear a universal oath of brotherhood on the anniversary of the Fall of the Bastille, on 14th July 1790, in Paris on the Champ-de-Mars, which superhuman efforts by an enthusiastic populace have prepared for the great event, converting the Field of Mars into an amphitheatre. On the morning of what became known as the Feast of Pikes, cold for July though it is,…
***
Two hundred thousand Patriotic Men; and, twice as good, one hundred thousand Patriotic Women, all decked and glorified as one can fancy, sit waiting in this Champ-de-Mars.
….On the heights of Chaillot are many-coloured undulating groups; round and far on, over all the circling heights that embosom Paris, it is as one more or less peopled Amphitheatre; which the eye grows dim with measuring. Nay heights, as was before hinted, have cannon; and a floating-battery of cannon is on the Seine. When eye fails, ear shall serve; and all France properly is but one Amphitheatre: for in paved town and unpaved hamlet, men walk listening; till the muffled thunder sound audible on their horizon, that they too may begin swearing and firing! (Deux Amis, v. 168.) But now, to streams of music, come Federates enough,—for they have assembled on the Boulevard Saint-Antoine or thereby, and come marching through the City, with their Eighty-three Department Banners, and blessings not loud but deep; comes National Assembly, and takes seat under its Canopy; comes Royalty, and takes seat on a throne beside it. And Lafayette, on white charger, is here, and all the civic Functionaries; and the Federates form dances, till their strictly military evolutions and manoeuvres can begin.
Evolutions and manoeuvres? Task not the pen of mortal to describe them: truant imagination droops;—declares that it is not worth while. There is wheeling and sweeping, to slow, to quick, and double quick-time: Sieur Motier, or Generalissimo Lafayette, for they are one and the same, and he is General of France, in the King's stead, for four-and-twenty hours; Sieur Motier must step forth, with that sublime chivalrous gait of his; solemnly ascend the steps of the Fatherland's Altar, in sight of Heaven and of the scarcely breathing Earth; and, under the creak of those swinging Cassolettes, 'pressing his sword's point firmly there,' pronounce the Oath, To King, to Law, and Nation (not to mention 'grains' with their circulating), in his own name and that of armed France. Whereat there is waving of banners and acclaim sufficient. The National Assembly must swear, standing in its place; the King himself audibly. The King swears; and now be the welkin split with vivats; let citizens enfranchised embrace, each smiting heartily his palm into his fellow's; and armed Federates clang their arms; above all, that floating battery speak! It has spoken,—to the four corners of France. From eminence to eminence, bursts the thunder; faint-heard, loud-repeated. What a stone, cast into what a lake; in circles that do not grow fainter. From Arras to Avignon; from Metz to Bayonne! Over Orleans and Blois it rolls, in cannon-recitative; Puy bellows of it amid his granite mountains; Pau where is the shell-cradle of Great Henri. At far Marseilles, one can think, the ruddy evening witnesses it; over the deep-blue Mediterranean waters, the Castle of If ruddy-tinted darts forth, from every cannon's mouth, its tongue of fire; and all the people shout: Yes, France is free. O glorious France that has burst out so; into universal sound and smoke; and attained—the Phrygian Cap of Liberty! In all Towns, Trees of Liberty also may be planted; with or without advantage. Said we not, it is the highest stretch attained by the Thespian Art on this Planet, or perhaps attainable?
The Thespian Art, unfortunately, one must still call it; for behold there, on this Field of Mars, the National Banners, before there could be any swearing, were to be all blessed. A most proper operation; since surely without Heaven's blessing bestowed, say even, audibly or inaudibly sought, no Earthly banner or contrivance can prove victorious: but now the means of doing it? By what thrice-divine Franklin thunder-rod shall miraculous fire be drawn out of Heaven; and descend gently, life-giving, with health to the souls of men? Alas, by the simplest: by Two Hundred shaven-crowned Individuals, 'in snow-white albs, with tricolor girdles,' arranged on the steps of Fatherland's Altar; and, at their head for spokesman, Soul's Overseer Talleyrand-Perigord! These shall act as miraculous thunder-rod,—to such length as they can. O ye deep azure Heavens, and thou green all-nursing Earth; ye Streams ever-flowing; deciduous Forests that die and are born again, continually, like the sons of men; stone Mountains that die daily with every rain-shower, yet are not dead and levelled for ages of ages, nor born again (it seems) but with new world-explosions, and such tumultuous seething and tumbling, steam half way to the Moon; O thou unfathomable mystic All, garment and dwellingplace of the UNNAMED; O spirit, lastly, of Man, who mouldest and modellest that Unfathomable Unnameable even as we see,—is not there a miracle: That some French mortal should, we say not have believed, but pretended to imagine that he believed that Talleyrand and Two Hundred pieces of white Calico could do it!
Here, however, we are to remark with the sorrowing Historians of that day, that suddenly, while Episcopus Talleyrand, long-stoled, with mitre and tricolor belt, was yet but hitching up the Altar-steps, to do his miracle, the material Heaven grew black; a north-wind, moaning cold moisture, began to sing; and there descended a very deluge of rain. Sad to see! The thirty-staired Seats, all round our Amphitheatre, get instantaneously slated with mere umbrellas, fallacious when so thick set: our antique Cassolettes become Water-pots; their incense-smoke gone hissing, in a whiff of muddy vapour. Alas, instead of vivats, there is nothing now but the furious peppering and rattling. From three to four hundred thousand human individuals feel that they have a skin; happily impervious. The General's sash runs water: how all military banners droop; and will not wave, but lazily flap, as if metamorphosed into painted tin-banners! Worse, far worse, these hundred thousand, such is the Historian's testimony, of the fairest of France! Their snowy muslins all splashed and draggled; the ostrich feather shrunk shamefully to the backbone of a feather: all caps are ruined; innermost pasteboard molten into its original pap: Beauty no longer swims decorated in her garniture, like Love-goddess hidden-revealed in her Paphian clouds, but struggles in disastrous imprisonment in it, for 'the shape was noticeable;' and now only sympathetic interjections, titterings, teeheeings, and resolute good-humour will avail. A deluge; an incessant sheet or fluid-column of rain;—such that our Overseer's very mitre must be filled; not a mitre, but a filled and leaky fire-bucket on his reverend head!—Regardless of which, Overseer Talleyrand performs his miracle: the Blessing of Talleyrand, another than that of Jacob, is on all the Eighty-three departmental flags of France; which wave or flap, with such thankfulness as needs. Towards three o'clock, the sun beams out again: the remaining evolutions can be transacted under bright heavens, though with decorations much damaged. (Deux Amis, v. 143-179.)….
In this way, and in such ways, however, has the Feast of Pikes danced itself off; gallant Federates wending homewards, towards every point of the compass, with feverish nerves, heart and head much heated; some of them, indeed, as Dampmartin's elderly respectable friend, from Strasbourg, quite 'burnt out with liquors,' and flickering towards extinction. (Dampmartin, Evénemens, i. 144-184.) The Feast of Pikes has danced itself off, and become defunct, and the ghost of a Feast;—nothing of it now remaining but this vision in men's memory; and the place that knew it (for the slope of that Champ-de-Mars is crumbled to half the original height (Dulaure, Histoire de Paris, viii. 25).) now knowing it no more. Undoubtedly one of the memorablest National Hightides. Never or hardly ever, as we said, was Oath sworn with such heart-effusion, emphasis and expenditure of joyance; and then it was broken irremediably within year and day. Ah, why? When the swearing of it was so heavenly-joyful, bosom clasped to bosom, and Five-and-twenty million hearts all burning together: O ye inexorable Destinies, why?—Partly because it was sworn with such over-joyance; but chiefly, indeed, for an older reason: that Sin had come into the world and Misery by Sin! These Five-and-twenty millions, if we will consider it, have now henceforth, with that Phrygian Cap of theirs, no force over them, to bind and guide; neither in them, more than heretofore, is guiding force, or rule of just living: how then, while they all go rushing at such a pace, on unknown ways, with no bridle, towards no aim, can hurlyburly unutterable fail? For verily not Federation-rosepink is the colour of this Earth and her work: not by outbursts of noble-sentiment, but with far other ammunition, shall a man front the world.
But how wise, in all cases, to 'husband your fire;' to keep it deep down, rather, as genial radical-heat! Explosions, the forciblest, and never so well directed, are questionable; far oftenest futile, always frightfully wasteful: but think of a man, of a Nation of men, spending its whole stock of fire in one artificial Firework! So have we seen fond weddings (for individuals, like Nations, have their Hightides) celebrated with an outburst of triumph and deray, at which the elderly shook their heads. Better had a serious cheerfulness been; for the enterprise was great. Fond pair! the more triumphant ye feel, and victorious over terrestrial evil, which seems all abolished, the wider-eyed will your disappointment be to find terrestrial evil still extant. "And why extant?" will each of you cry: "Because my false mate has played the traitor: evil was abolished; I meant faithfully, and did, or would have done." Whereby the oversweet moon of honey changes itself into long years of vinegar; perhaps divulsive vinegar, like Hannibal's.
Shall we say then, the French Nation has led Royalty, or wooed and teased poor Royalty to lead her, to the hymeneal Fatherland's Altar, in such oversweet manner; and has, most thoughtlessly, to celebrate the nuptials with due shine and demonstration,—burnt her bed?
Carlyle’s comment on all this: It was nothing but empty theatre, ‘the highest stretch attained by the Thespian Art on this Planet, or perhaps attainable?’
‘How true also… is it that no man or Nation of men, conscious of doing a great thing, was ever, in that thing, doing other than a small one!’ (286-Chapter 2.1.IX)
He contrasts the meaninglessness of such national theatricals with real historical movements such as the earlier uprising of the women of Paris who had marched to Versailles demanding bread:
‘Pardonable are human theatricalities; nay perhaps touching, like the passionate utterance of a tongue which with sincerity stammers; of a head which with insincerity babbles,—having gone distracted. Yet, in comparison with unpremeditated outbursts of Nature, such as an Insurrection of Women, how foisonless, unedifying, undelightful; like small ale palled, like an effervescence that has effervesced! Such scenes, coming of forethought, were they world-great, and never so cunningly devised, are at bottom mainly pasteboard and paint. But the others are original; emitted from the great everliving heart of Nature herself: what figure they will assume is unspeakably significant. To us, therefore, let the French National Solemn League, and Federation, be the highest recorded triumph of the Thespian Art; triumphant surely, since the whole Pit, which was of Twenty-five Millions, not only claps hands, but does itself spring on the boards and passionately set to playing there. And being such, be it treated as such: with sincere cursory admiration; with wonder from afar. A whole Nation gone mumming deserves so much; but deserves not that loving minuteness a Menadic Insurrection did.’
Unlike real historical developments, the Feast of Pikes, colossal spectacle though it was, meant nothing and had no consequences. Anarchy took its course: 'These Five-and-twenty millions, if we will consider it, have now henceforth, with that Phrygian Cap of theirs, no force over them, to bind and guide' -- the immensity and unprecedented nature of this historical upsurge is one of his great themes.
Carlyle’s other observation worth noting: the fatuity of the artificial religious ritual -- he will have more to say of that later, when the Revolution sets up the Goddess of Reason.
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