Abandoned virtuosity 2

September 14 2014

First post.

Primitive African art (it was called primitive), therefore, was the second non-European subverter of Europe’s academic tradition. It dealt the death blow. The first subversive influence, starting half a century earlier, had been the more widely-, sometimes unconsciously-assimilated art of Japan. Toynbee constantly writes about the impact of the West on Japan in the nineteenth century, but he never once mentions the profound influence in the other direction, which operated at a high-cultural, not a political, economic or religious level.

He never mentions Ife, nor shows any taste for the primitive. On the contrary, in 1939 he sees European engagement with barbarous African art only as a sign of a loss of vitality in Europe’s own art.

He cannot see modern art as a revitalised art. I don’t think his visual or musical sensibilities were highly developed; they were in any case Victorian. Victorians of his background and education were not known for visual or musical sophistication. He can think only of a breakdown.

One could make a fascinating anthology of reactionary writing about modern art, and especially about jazz. High learning, high culture were opposed to popular culture and to barbarous art. The mish-mash of high and low that almost all educated people embrace today was outside his and his generation’s experience. There are Economist pieces about modern mish-mash here and here.

In a late dialogue, Toynbee says:

“Recreation” in the present-day Western sense has always seemed to me to be an unhealthy regression to childishness. I have therefore despised it, and I believe I have been right.

European art wasn’t moribund in 1900. It was vital because it was changing. Artists, even relatively conservative ones, were caught up in a great movement. Academic establishments were becoming trivial or dull. (Even Brahms could seem dull, and when Britten said that he played Brahms once a year to remind himself how bad he was, and a friend of mine spoke to me about “eine verdammt tote Musik” without naming a composer, they perhaps had at the back of their minds some of his late piano pieces. I suspect Britten of thinking of opus 117, no 1. Re-enter rhythm with the Rite of Spring and jazz.)

In Vol IV “Benin” meant barbarism. But he had modified his views slightly by the time he got to Vol IX.

The Kingdom of Benin, including the site of the modern Benin City, was in modern Nigeria, east of Ife, and further east of the country called Benin. It was destroyed by the infamous Punitive Expedition of 1897 (last post). The only reason the new country called Benin has that name is that Dahomey was not considered neutral for all ethnic groups; and Benin referred to the Bight or Bay, not to the Edo kingdom.

I am sure he would have gone on to study African history had he lived longer. A travel book called Between Niger and Nile, published in 1965, does not count, and he does not seem to have noticed Ife, though he warmed to Nigeria. He spoke loudly and consistently against white settlement in Kenya and apartheid in South Africa and in the US, and was quoted approvingly by Malcolm X in his autobiography for having referred, in the New York Times on September 29 1963, to the white race as the “bleached” race. Perhaps he would even have come to see something in African art worth absorbing, but before post-colonialism it was thought reasonable to place cultural attitudes in a different compartment from racial and colonial ones.

Experiences, OUP, 1969


The Benin massacres

September 13 2014

I mentioned Benin City in Nigeria in the post before last. This is from from David Attenborough’s seven-part BBC series The Tribal Eye (1975). The Benin Empire lasted from 1440 to 1897. The ruler was called the Oba.

Southern Nigeria (old post).


Dread of birth

September 12 2014

Among people who have believed in the reality of rebirth, the dread of it has always been stronger than the dread of death.

Surviving the Future, OUP, 1971


Abandoned virtuosity

September 11 2014

We may [ask ourselves] why our own traditional Western styles of music and dancing and painting and sculpture are being abandoned by our own rising generation. In our own case, is the explanation a loss of artistic technique? Have we forgotten the rules of rhythm and counterpoint and perspective and light and proportion which were discovered, or invented, by that Italian and Flemish creative minority which carried our Western Society out of the second chapter in its history into the third chapter some four or five centuries ago? In this case, in which we happen to be first-hand witnesses, the answer to our question is palpably in the negative. In these days of mass-education our Western World is more amply supplied than ever before with virtuosi who are masters of these techniques and who could put them into operation again any day if they felt the impulse in themselves and received the demand from their public. The prevailing tendency to abandon our Western artistic traditions is no involuntary capitulation to a paralytic stroke of technical incompetence; it is the deliberate abandonment of a style of art which is losing its appeal to the rising generation because this generation is ceasing to cultivate its aesthetic sensibilities on the traditional Western lines. We have wilfully cast out of our souls the great masters who have been the familiar spirits of our forefathers; and, while we have been wrapt in self-complacent admiration of the spiritual vacuum which we have discovered how to make, a Tropical African spirit of music and dancing and statuary has made an unholy alliance with a pseudo-Byzantine spirit of painting and bas-relief, and has entered in to dwell in a house that it has found empty and swept and garnished. [Footnote: Matt. xii. 43-5, Luke xi. 24-6.] The decline which betrays itself in this revolutionary change in aesthetic taste is not technical but is spiritual. In repudiating our own native Western tradition of art and thereby reducing our aesthetic faculties to a state of inanition and sterility in which they seize upon the exotic and primitive art of Dahomey and Benin as though this were manna in the wilderness, we are confessing before all men that we have forfeited our spiritual birthright. Our abandonment of our traditional artistic technique is manifestly the consequence of some kind of spiritual breakdown in our Western Civilization; and the cause of this breakdown evidently cannot be found in a phenomenon which is one of the subsequent symptoms.

From the fourth volume of the Study. From “We have wilfully cast out” onwards, he sounds like the headmistress Miss Strudwick, whom he would quote twenty years later: see August 26 post. He started work on Vol IV in the summer of 1933. She made her speech that June. I am sure he filed a cutting. We know from the same volume what he thought about the state of universal education, and from Vol IX his views (expressed just after the Strudwick quotation) on neo-barbarian city-dwellers and their entertainments.

See an old post on dated pessimism.

Benin bronzes became known in the West somewhat earlier than the historically-earlier stone, bronze and terracotta heads of Ife. But they have nothing to do with the country of Dahomey, now called Benin. This looks like a howler. The Empire of Benin was in what is now Edo state. Ife was in Yoruba country, further west.

Toynbee, like many of his English class and generation, had, when he wrote this, no grasp of what modern art was or of what made it happen. His taste in modern literature, such as it was, was also unreliable.

For all his awareness of the impact of the West on Japan, he does not mention in a single place, even a caption in the Caplan abridgement, and may not even have known about, the effect on art in the West in the nineteenth century of the West’s discovery of Japanese aesthetics.

In the passage I have quoted, he sees a “breakdown” of the culture that had come before, rather than a prescient response to what was approaching or a dynamic response to what was new. European culture had never been something static and therefore liable to break down. It was breaking down all the time. Why, nevertheless, did things change so dramatically when even comparatively conservative artists seemed unexhausted? I asked that question, in relation to music, here and here.

Was he so ignorant of modern art in his old age? Perhaps not. An artist such as Epstein (August 27), whom I took as a bogeyman for his class and generation, should have had great appeal for him. Epstein wasn’t even avant-garde at the end. He was quasi-religious and humane, like Toynbee.

Toynbee’s travel in his retirement (1955-75) included Latin America several times between 1956 and 1966, India in 1956-57 and 1960, the US repeatedly during the civil rights struggle, Japan in 1956 and 1967, Nigeria in 1964. His perspectives on art must have changed. From April 1970 to August 1972, he worked on an illustrated abridgement of A Study of History with Jane Caplan, which contained images by Raoul Hausmann, Rivera, Franz Wilhelm Seiwert, CRW Nevinson, Magnus Zeller, Bruno Caruso, Picasso, Dix. He was ready at the end of his life to take African and southeast Asian history seriously, about which he had known nothing earlier. He quotes TS Eliot on the title page of his Gifford lectures (published 1956).

We have evidence of a pre-retirement change of outlook in the ninth volume of the Study (1954). There is a section about renaissances of the visual arts of a dead civilisation in the history of an affiliated civilisation of the next generation. The Sumeric style of carving in bas-relief was revived under the Neo-Assyrian Empire (911-612 BC). The style of sculpture and painting of the Old Kingdom was revived in the Saite age (Twenty-Sixth Dynasty, the last before the Persian conquest). The Hellenic style of carving in bas-relief (see Attic masterpieces of the fifth and fourth centuries BC) was nostalgically revived on Byzantine diptychs carved not in stone but in ivory in the tenth, eleventh and twelfth centuries CE. The Babylonic civilisation was indeed, in Toynbee’s scheme, affiliated to the Sumeric, and the Orthodox Christian civilisation to the Hellenic. But why is he suggesting that Saite Egypt was part of a civilisation affiliated to the Egyptiac?

The example on which he dwells, however, is a further one, namely

the renaissance of Hellenic visual arts in Western Christendom which made its first epiphany in a Late Medieval Italy and spread thence to the rest of the Western World during a Modern Age of Western history. This evocation of ghosts of Hellenic visual arts was practised in the three fields of Architecture, Sculpture, and Painting; and, in every one of these three fields, the revenant style of art made so clean a sweep of the style that it found in possession of the corresponding sector of a Western artistic arena that, by the time when the aggressive ghost had spent his formidable force, Western Man had become so thoroughly used to living his aesthetic life under this alien ascendancy that he did not know what to do with a liberty that was not recovered for him by his own exertions, but was reimposed upon him by the senile decay of a pertinaciously tyrannical intruder. When the evaporation of an Hellenic spectre presented Western souls with an aesthetic vacuum, they found themselves at first unable, for the life of them, to say what was the proper visual expression for the West’s long-suppressed native artistic genius.

Hellenism had been an “intruder”. Now he seems to want modernism to hurry up, as if it might be the expression of “the West’s long-suppressed native artistic genius”. “Vacuum” now means something different.

The most extraordinary episode [had been] the triumph of an Hellenic revenant over the native genius of the West in the province of Sculpture in the Round; for, in this field of artistic endeavour, the thirteenth-century Northern French exponents of an original Western style had produced masterpieces that could look in the face those of the Hellenic, Egyptiac, and Mahayanian Buddhist schools at their zeniths, whereas in the field of Painting, by the time when a revenant Hellenic style invaded it, Western artists had not yet shaken off the tutelage of the more precocious art of a sister Orthodox Christian Society, while in the field of Architecture the Romanesque style – which, as its latter-day label indicates, was a nascent Western World’s variation on an architectural theme inherited from the latest age of an antecedent Hellenic Civilization – had already been overwhelmed by an intrusive “Gothic” style which, contrary to the implication of its misnomer, had originated, not among the barbarians in a no-man’s-land beyond the European limes of the Roman Empire, but in a Syriac World which, in articulo mortis, had made a cultural conquest of the savage Western Christian military conquerors who had seized upon fragments of a dissolving ʿAbbasid and a dissolving Andalusian Umayyad Caliphate.

So Gothic had been another alien intrusion. This nativism seems out of place in a man who had never been taken in by racial theory. Whatever the eastern influences in Gothic, to suggest that its small debt to something external made Hellenism’s subsequent triumph over it less surprising than its triumph over an “original” Medieval sculpture is extreme sophistry.

[...]

The sterility with which the Western genius had been afflicted by a renaissance of Hellenism in the domain of Architecture was proclaimed in the West’s surprising failure to reap any architectural harvest from the birth-pangs of the Industrial Revolution. In Great Britain at the turn of the eighteenth and nineteenth centuries, and in the Western World as a whole before the nineteenth century reached its close, a mutation in industrial technique that had begotten the iron girder had suddenly thrust into the Western architect’s hands an incomparably versatile new building-material; and this gift of the grimy gods might have been expected to inspire the favoured Western human recipient to break even the toughest cake of inherited architectural custom in an eager exploration of the potentialities of a hitherto untried instrument. As it happened, no great effort was required of a Western architect of that generation to break a Hellenizing architectural tradition that was then already crumbling between his fingers; yet the architect who had been presented by a blacksmith with the iron girder, and by Providence with a clean slate, could think of no better ways of filling an opportune vacuum than to cap an Hellenic Renaissance with “a Gothic Revival” and to recoil from the “Gothic” ironmongery of Ruskin’s Science Museum at Oxford [1855-61] and the Woolworth Building in New York [1910-13] into a “Colonial” brickwork [equivalent of our Georgian] reproducing the Hellenizing Western style of architecture as this had been practised during an eighteenth-century North American “Indian Summer”.

Ruskin had deemed the use of iron improper in neo-Gothic buildings, but it became increasingly common. In France, Viollet-le-Duc made a virtue of it.

The first Westerner to think of frankly turning the iron girder to account as a building material without bashfully drawing a “Gothic” veil over his Volcanic vulgarity was not a professional architect but an imaginative amateur; and, though he was a citizen of the United States, the site on which he erected his historic structure overlooked the shores of the Bosphorus, not the banks of the Hudson. The nucleus of Robert College – Hamlin Hall, dominating Mehmed the Conqueror’s Castle of Europe – was built by Cyrus Hamlin in A.D. 1869-71; [footnote: “The building is 113 feet by 103. … The stone is the same as that of the fortress built in A.D. 1452-3. … It is fire-proof, the floors being of iron beams with brick arches” (Hamlin, Cyrus: Among the Turks (London 1878, Sampson Low), p. 297). [...]] yet it was only within the life-time of the writer of this Study, who was born in A.D. 1889 and was writing these lines in A.D. 1950, that the seed sown by Hamlin in Constantinople bore fruit in a Western World that was Brunel’s as well as Hamlin’s homeland.

Toynbee had known Robert College since 1921 and had written about it before that, but was it really the first non-Gothic architectural marriage of stone and iron?

Iron had been married to glass in the revolutionary Crystal Palace and had been used in bridges earlier still. By about 1890, steel frames would enable skyscrapers.

It is true that modernism had a delayed entrance. The steel-framed Woolworth Building, and much of early twentieth-century New York, was a halfway house. But while it was going up, so were the earliest examples of modernism in the US.

Toynbee’s generation had been taught to despise neo-Gothic. The generation which valued it – which included, among English taste-makers, Evelyn Waugh, Kenneth Clark and John Betjeman – was a little younger.

This sterilization of the West’s artistic genius, which was the nemesis of a Hellenizing renaissance in the realm of Architecture, was no less conspicuous in the realms of Painting and Sculpture. Over a span of more than half a millennium running from the generation of Dante’s contemporary Giotto (decessit A.D. 1337), a Modern Western school of Painting, which had unquestioningly accepted the naturalistic ideals of an Hellenic visual art in its post-archaic phase, had worked out, one after another, divers methods of conveying the visual impressions made by light and shade until this long-sustained effort to produce the effects of photography through prodigies of artistic technique had been stultified, on the eve of its consummation, by the invention of photography itself. After the ground had thus inconsiderately been cut away from under their feet by the shears of Modern Western Science, Modern Western painters made a “Pre-Raphaelite” Movement, in the direction of their long since repudiated Byzantine provenance, before they thought of exploring a new world of Psychology which Science had given them to conquer in compensation for the old world of Physical Nature which she had stolen from the painter in order to hand it over to the photographer. After the invention of photography the best part of a century had to pass before the rise of an apocalyptic school of Western painters who made a genuinely new departure by frankly using paint – veritably more Byzantino – to convey the spiritual experiences of Psyche instead of the visual impressions of Argus; but the increasing sureness of foot with which the Western painters were advancing along this new road by the close of the first half of the twentieth century seemed to augur that the Western sculptors, in their turn, would eventually set their faces in the same direction after discovering, by trial and error, that the broken road to Athens, which they had been following ever since a Niccolò Pisano had swerved into it in the thirteenth century, could not, after all, be regained by a detour through either Byzantium or Benin.

So they would abandon the road altogether? Was it a road to Athens?

More Byzantino. Byzantine art is about the expression, or rather holding or representation, of spiritual reality, not (pace the Medieval ivories) about the representation of surfaces. The bronzes of Benin influenced modern artists. I don’t know whether there were Benin bronzes at the Palais du Trocadéro in May or June 1907, when Picasso experienced his African revelation there.

Thus, at the time of writing, it looked as if, in all three visual arts, the sterilization of a native Western genius by an exotic Hellenizing renaissance might eventually be overcome; but the slowness and the difficulty of the cure showed how serious the damage had been.

Sterilization of a native Western genius! Cure! Damage! This is the kind of thing that made Trevor-Roper write off Toynbee.

A footnote after the reference to Argus shows that his thinking on modern art has advanced:

In IV. iv. 52, this positive aim [Byzantinist rather than Beninist?] of a revolutionary twentieth-century school of Western painting has not been given due recognition.

He has come, in other words, as far as Expressionism, which is a fair way.

In Mankind and Mother Earth, we have:

Artists have psychic antennae that are sensitive, in advance, to portentous coming events.

They did before 1914. But this isn’t a historical law either. Did Athenian artists have the jitters before the Peloponnesian War, which is Toynbee’s Hellenic First World War?

Perhaps northern European artists on the eve of the Reformation had presentiments of an end of an order.

And in the illustrated abridgement of A Study of History, we have an illustration of Picasso’s Woman with a Fan of 1907, with a caption probably written by Caplan:

The camera’s conquest of the visual world left twentieth-century artists free to explore the hidden worlds of the mind and its modes of perception; art finally exorcized its Hellenic ghost: Picasso, Woman with a Fan, 1908 [pablopicasso.org says 1907].

Picasso, Woman with a Fan,1907

Archaism in art (old post).

A Study of History, Vol IV, OUP, 1939

A Study of History, Vol IX, OUP, 1954

Mankind and Mother Earth, A Narrative History of the World, OUP, 1976, posthumous

With Jane Caplan, A Study of History, new one-volume abridgement, with new material and revisions and, for the first time, illustrations, and with a Foreword by Toynbee, Thames & Hudson, 1972


The Brahms of Brahms

September 10 2014

Horn Trio. Barenboim, Perlman, Clevenger. Second movement, 2:58-3:32.


The screen

September 9 2014

When it rises to [an] active response, the Soul finds that the effacement of the characteristic form of the disintegrating civilization has brought it face to face, not with a Chaos void of any form at all, but with a Cosmos whose circumambient form and divine architecture are now at last coming into view through the rents in the screen of lath-and-plaster work with which Man has sought to shut out an overwhelming vision of Eternity and Infinity.

A Study of History, Vol V, OUP, 1939


Shades of the prison-house

September 9 2014

When it rises to [an] active response, the Soul finds that the effacement of the characteristic form of the disintegrating civilization has brought it face to face, not with a Chaos void of any form at all, but with a Cosmos whose circumambient form and divine architecture are now at last coming into view through the rents in the screen of lath-and-plaster work with which Man has sought to shut out an overwhelming vision of Eternity and Infinity.

[Footnote: An almost naïvely self-complacent boast of juvenile proficiency in this art of self-protective spiritual jerry-building is made in the following passages from Mr. H. G. Wells’ Experiment in Autobiography, vol i (London 1934, Gollancz), pp 78-9, 96, and 144:

“I was glad to think that between the continental land masses of the World, which would have afforded an unbroken land passage for wolves from Russia and tigers from India, and this safe island on which I took my daily walks, stretched the impassable moat of the English Channel. I read, too, in another book, about the distances of the stars, and that seemed to push the All Seeing Eye very agreeably away from me. …

“I felt it must be rather empty and cheerless beyond the stars [Victorian “beyond”], but I did not let my mind dwell on that. My God, who by this time had become entirely disembodied, had been diffused through this space since the beginning of things. He was already quite abstracted from the furious old hell-and-heaven Thunder God of my childish years. His personality had faded . …

“It must be hard for intelligent people nowadays to realize all that a shabby boy of fifteen could feel as the last rack of a peevish son-crucifying Deity dissolved away into blue sky, and as the implacable social barriers, as they had seemed, set to keep him in that path unto which it had pleased God to call him, weakened down to temporary fences he could see over and presently hope to climb over or or push aside.”

The unconscious irony of these passages is heightened by the very expressiveness of the author’s literary genius. Mr. Wells here reveals himself building up defensive screens and fancying all the time that he is pulling down constricting barriers; contracting the spiritual bounds of his microcosm and imagining that he is enlarging the span of the Universe because he is pushing the physical frontiers of his macrocosm out to a mathematical infinity. To all appearance he is unaware of the truth that, as God dissolves into blue sky, the shades of the prison-house are closing around the growing boy [Wordsworth, Intimations of Immortality].]

On the other hand, Wells in his teens sees God as having been “diffused“ through the Universe “since the beginning of things”.

Wells was an atheist in most of his later life, but went though a quasi-religious phase in the 1910s.

Surely God’s disembodiment was merely an instance of the human tendency to etherialise.

A Study of History, Vol V, OUP, 1939


Music of the forest

September 8 2014

The story of Colin Turnbull. BBC Radio 4, with Kwame Anthony Appiah, Steven Feld, Roy Richard Grinker, Terese Hart. Producer Martin Williams. Broadcast August 26 and September 7.

Mbuti pygmy music, Congo, possibly a Turnbull recording; the point of this post is the radio documentary above, not this:

Cf Colin McPhee and, I suppose, Bruce Chatwin. And Wilfred Thesiger.

Appiah’s review, NYRB, November 16 2000, of Roy Richard Grinker, In the Arms of Africa: The Life of Colin M Turnbull, New York, St Martin’s Press, 2000.


Guarantee 2

September 7 2014

It is useless to fortify our new European organism by guarantees of the old order, because we cannot fortify such guarantees themselves against the sovereign national state. Whenever it chooses, the sovereign unit can shatter the international mechanism by war. [...]

“You ask,” the Germans say, “why we broke our contract towards Belgium? It would be more pertinent to ask how we were ever committed to such a contract at all.

“The heart of modern Germany is the industrial world of the Rhineland and Westphalia. The Belgian frontier and the Belgian tariff-wall rob this region of its natural outlet at Antwerp, yet the contract expressly forbids us to right this economic and geographical wrong by uniting the sea-port to its hinterland.

“The chief need of modern Germany is a source of raw produce and a market for her finished products in the tropical zone. Belgium has staked out for herself the one important region in Africa which was not already occupied by France or Great Britain. She can do nothing with it, while we –– but this contract expressly forbids us to kick the Belgian dog out of the manger.

“Because of this Belgian guarantee we must go in want of almost everything we need, yet meanwhile our great neighbours on either flank have conspired to take from us even the little we possess already. The struggle with France and Russia on which we are now engaged has been impending for years, and on our part it is a struggle for existence, but even here the same remorseless contract operates to paralyse our efforts. On the scale of modern warfare the Western battlefront must extend from Switzerland to the North Sea, yet the greater part of this immense zone is neutralised by natural and artificial obstacles on either side. From Switzerland to the Ardennes there will be stalemate: the decision will be reached in the open country between the Ardennes and the coast. Here, as soon as war broke out, France and our own fatherland had to concentrate the terrific energy of their armaments, yet we had contracted away our initiative in this vital area, for it lies within the frontiers of the Belgian state. The government we had guaranteed might prepare the ground for France and ruin it for ourselves, yet because of the guarantee we must look on passively at the digging of our grave.

“Why, then, had we suffered ourselves to be bound hand and foot? We had not: our grandfathers had entailed the bonds upon us. When they signed the contract in 1839, they knew not what they did. At that time Germany had no industry, Belgium had no colonies, and the Franco-German frontier between the Ardennes and the Jura was not closed to field operations by two continuous lines of opposing fortifications. Had their signature been demanded in 1914, they would have refused it as indignantly as we should have refused it ourselves. To us no choice was offered, and if we have asserted for ourselves the right to choose, who dares in his heart to condemn us? Who will impose a changeless law upon a changing world?”

Nationality and the War, Dent, 1915


Guarantee

September 6 2014

Guarantee! The formula coined in 1814 rings ironical to-day. Belgium was guaranteed [Treaty of London, 1839] in order to secure the stability of Europe, yet on account of that guarantee Great Britain and Germany, two of the greatest sovereign units in the European complexus, are at this moment engaged in a life-and-death struggle. Germany violated the Belgian guarantee deliberately in her attempt to destroy the European system by war. The effect of the guarantee may still prove momentous: it has drawn us into the war, and our intervention may turn the scale. Yet even if the Allies are victorious, and the new Europe is fashioned by them after their own hearts and not by Germany after hers, this will not save the credit of the guarantee itself. Germany may be punished for her work, but the work cannot be undone. Europe must drink the cup of war to the dregs – the pain, the hate, the waste, the pure evil that is not diminished one drop by cause or consequence. The guarantee was invented to avert that catastrophe from Europe. The catastrophe has happened and the invention is bankrupt.

See The question of a general guarantee in Mark Jarrett, The Congress of Vienna and Its Legacy, IB Tauris, 2013.

Ukrainian sovereignty would be guaranteed by NATO if Ukraine were a member of NATO, but see 1994 Budapest Memorandum.

Nationality and the War, Dent, 1915


~~~

August 29 2014

Back September 6.


Straight

August 29 2014

Who wrote: “Out of the crooked timber of humanity no straight thing was ever made”?

Kant in Idea for a Universal History with a Cosmopolitan Purpose, or rather, it is Isaiah Berlin’s translation of Kant’s ungainly

Aus so krummem Holze, als woraus der Mensch gemacht ist, kann nichts ganz Gerades gezimmert werden.


Bailecito

August 29 2014

Carlos GuastavinoBailecito, Valentina Diaz-Frenot, time and place of recording not stated:

Bailecito: traditional Argentinian dance. There’s a duet version with Freire and Argerich here (better played, of course).


Jewish legion

August 28 2014

Epstein at war, 1917. Silent Pathé clip. He served briefly in the 38th Battalion of the Royal Fusiliers, aka the Jewish Legion. Did he fight in Palestine? Where is his reputation now? It seems uncertain.


Jacob Epstein

August 28 2014

Short film from the BBC television programme Monitor, broadcast in 1958, the year before Epstein’s death. Huw Wheldon introduces it. The music is Sibelius 7.


Epstein in the Strand

August 27 2014

Re the last post but oneJacob Epstein’s sculptures were not really like the ill-defined “pre-Romanesque” sculpture to which Toynbee alludes, but Toynbee’s phrase “clumsy stiffness” is likely to refer to his work.

Through Epstein’s 1908 figures for the façade of the new British Medical Association building in the Strand, now Zimbabwe House, the British public had its first and formative encounter with a version of Modernism.

The encounter was unsettling because it took place in a street. It was known that strange things had been happening in painting, but paintings were in galleries. Sickert painted some of his Camden Town nudes in the same year.

The Epstein sculptures epitomised the modern. Their stripping away of an academic veil, not the subject-matter, made the reaction to them prudish. They might have been at the back of Toynbee’s and Strudwick’s minds a quarter of a century later. The BMA resisted the campaign for their removal.

The Evening Standard warned that Epstein had erected “a form of statuary which no careful father would wish his daughter, or no discriminating young man his fiancée, to see”. Half a century later Mervyn Griffith-Jones would ask during the Lady Chatterley trial: “When you have read it through, would you approve of your young sons, young daughters – because girls can read as well as boys – reading this book? Is it a book that you would have lying around in your own house? Is it a book that you would even wish your wife or your servants to read?”

The building became Rhodesia House (or the High Commission of Southern Rhodesia) in 1923.

Wikipedia: “London was not ready for Epstein’s first major commission – 18 large nude sculptures made in 1908 for the façade of Charles Holden’s building for the British Medical Association on The Strand (now Zimbabwe House) were initially considered shocking to Edwardian sensibilities, [...] mainly due to the perception that they were over-explicit sexually. In art-historical terms, however, the Strand sculptures were controversial for quite a different reason: they represented Epstein’s first thoroughgoing attempt to break away from traditional European iconography in favour of elements derived from an alternative sculptural milieu – that of classical India. The female figures in particular may be seen deliberately to incorporate the posture and hand gestures of Buddhist, Jain and Hindu art from the subcontinent in no uncertain terms. The current, mutilated condition of many of the sculptures is also not entirely connected with prudish censorship; the damage was caused in the 1930s when possibly dangerous projecting features were hacked off after pieces fell from one of the statues.” Not entirely?

If Toynbee and Strudwick had forgotten about the Ages of Man, they were thinking of the likes of Epstein’s Tomb of Oscar Wilde (1912) in the Père Lachaise Cemetery, and the reliefs of Epstein, Henry Moore, Eric Gill and others (1928) for the London Electric Railway headquarters (Moore’s first public commission)

figure06figures07-09figures10-11

BMA figures post-mutilation (first two images), photographs of original plaster casts (last four); credit: Nick Maroudas, Spike Magazine

Epstein BMA

Partial photo collage, Flickr credit: Dr Chester Chu

More shots at Flickr. I can’t find good images of the female figures.


Hammersmith

August 26 2014

Since I mentioned Hammersmith and Gustav Holst in the last post (including comments), here is Holst’s enigmatic Hammersmith (1930): a prelude and a scherzo. Eastman Wind Ensemble, Frederick Fennell. I wonder what Miss Strudwick thought of it.


Miss Strudwick

August 26 2014

“Over against the ever more amazing inventions of Science we see a kind of childishness creeping over our thoughts, our modes of expression, our art, our music, our morals. We talk in words from a very limited vocabulary, we produce pictures and statues of a more than ungainly ‘neo-primitiveness’, we croon nigger songs while we push one another round a room in dances that need no brain, no zest, and no vitality for their successful performance. Many of our buildings have as their chief merits the fact that they can be rushed up quickly and finished within a few weeks. We tear over the Earth’s surface along roads of brick-box straightness, past rows of houses of brick-box exactitude and hideousness, in order to get somewhere, it does not much matter where, in record time. Finally, the novels we read, apparently with pleasure, for there are many of them, show men and women as ill-conducted children whose one concern is that which they share with the animal world.

“There is to me something grim and horrible in an essentially mature civilisation playing at savage immaturity when it knows better. We cannot go back to the beginning of things any more than a mature mind can change into that of a child.”

[Footnote: Miss E. Strudwick, the Headmistress of St. Paul’s Girls’ School, Hammersmith, London, England, in a presidential address delivered on the 17th June, 1933, at Liverpool, at a Conference of the British Association of Head Mistresses. The text quoted here has been taken from the report in The Manchester Guardian of the 19th June, 1933.]

He must have kept the cutting. Quoting this was not, perhaps, Toynbee’s finest moment. He was consistently and passionately anti-racist and did not constantly complain about the modern world, but in 1954 his views on culture were still uncompromising. The N word could be introduced, in a quotation, in that context. No doubt those views were modified. His granddaughter Polly must have told him about pop music. Those were the conversations that happened in the ’60s. The older generation wasn’t entirely unaffected by the Zeitgeist.

“Roads of brick-box straightness [and] rows of houses of brick-box exactitude and hideousness” reminds one of dystopian cartoons of the time and of passages in novels such as Orwell’s Coming Up for Air.

As for neo-primitiveness, I wrote in an earlier post: “Englishmen of Toynbee’s generation and education probably thought, c 1935, of the sculptures of Jacob Epstein, with their ‘lines [...] cunningly reduced to the clumsy stiffness of the pre-Romanesque Dark Ages’, before they thought of buildings in the clean, anti-archaising International Style when Modernism was mentioned.”

See John CareyThe Intellectuals and the Masses, Pride and Prejudice among the Literary Intelligentsia, 1880-1939, Faber, 1992 and Richard Overy, The Morbid Age, Britain between the Wars, Allen Lane, 2009 (subsequently renamed).

Ethel Strudwick CBE (1880–1954) was the daughter of a Pre-Raphaelite painter, John Melhuish Strudwick. She read Classics at Bedford College, London and taught at City of London School for Girls from 1913. She was High Mistress of St Paul’s Girls’ School from 1927 to ’48. She has a DNB entry and apparently had a sense of humour.

Ethel Strudwick

Image at spgs.org, artist not stated

A Study of History, Vol IX, OUP, 1954


Descensus Averni

August 25 2014

Frederick’s unprincipled attack on the dominions of Maria Theresa in A.D. 1740, within Gibbon’s [...] lifetime, was the first step in a German descensus Averni which was to reach the bottom of the infernal pit in A.D. 1933-45.

A Study of History, Vol IX, OUP, 1954


The burning of Washington

August 24 2014

Britain burned down the White House two hundred years ago today. Madison was President. Here’s Peter Snow’s book.

Post about the White House.


The Berlin Airlift 2

August 24 2014

From an unidentified British documentary.


The Berlin Airlift

August 23 2014

In the series The Reunion, BBC Radio 4. Sue MacGregor reunites British personnel involved in the operation. Listen here.

The same page has a link to the back series, going back to 2006. Most programmes are accessible, including one on the Hitler diaries.

Wikipedia page on the blockade.

Berlin airlift

Berliners watching a C-54 Skymaster land at Tempelhof Airport, 1948; US Air Force Historical Research Agency, Wikimedia Commons, Cees Steijger, A History of USAFE, Voyageur, 1991


History Revealed

August 23 2014

New popular history monthly (since March) to compete with BBC History Magazine (May 2000-) and History Today (January 1951-). Immediate Media Company, Bristol. Subscribe.

Not a war series or other special, just a magazine. The most downmarket of the three, but not a disaster, and good bathroom reading.

History Today (old post).

History Revealed


The Christmas Story of the 50th Regiment

August 22 2014

Reading in German of Walter Flex’s story Das Weihnachtsmärchen des 50. Regiments, a fantasy about a war widow and a tribute to the dead of the war. The reading is preceded by a short documentary in German about Flex.

This was presumably a CD-Rom. Credits at 4:45. The music at the beginning is Götterdämmerung. I can’t identify the still.

Pdf of an early edition.

On Flex, see posts since August 18.


The death of Walter Flex

August 21 2014

The Wanderer between the Two Worlds (recent post).

German mini-docudrama about Walter Flex and the Europeana Collections 1914-1918 project, which has included digitising material about Flex held in the Staatsbibliothek zu Berlin; full credits in film, English subtitles:

British Museum virtual exhibition of some of the Berlin Flex material.

Wikipedia page on Europeana.

Europeana Newspapers.

Walter Flex


Soldiers bathing

August 20 2014

The scene of joyous bathing in The Wanderer between the Two Worlds (post before last) reminds one of WhitmanForster, Eakins, Tuke.

For a vast photographic archive of soldiers and sailors doing everything except fighting, go to this ipernity collection. Camp captions present the images as soft porn, although these people were fighting in real wars and some must still be alive.

FT Prince’s poem Soldiers Bathing was published in a collection in 1954. Here is Prince reading it in 1993. Obituaries: Guardian, Telegraph, Independent, The New York Times. The Independent calls Soldiers Bathing “one of the two best-known [English] poems of the Second World War”, the other being Henry Reed’s Naming of PartsGuardian review (2012) of his collected poems.

German soldiers at a swim hole on the Russian Front - World War I

German soldiers, Russian Front, First World War

German soldierss in Russian Poland – World War I

German soldiers, Russian Poland, First World War

Postcard – World War I

Postcard, First World War

German soldiers enjoying a swim in a river - World War II

Eakins-like: German soldiers, location not stated, Second World War

Images via ipernity.


Pastoral

August 19 2014

Since I mentioned it in the last post, here is VW’s A Pastoral Symphony conducted by Eugene Ormandy with the Philadelphia Orchestra, October 12 1972. Offstage soprano Benita Valente.

Molto moderato

Lento moderato – Moderato maestoso

Moderato pesante

Lento

Roger Norrington on the symphony when playing it with the Deutsches Symphonie Orchester Berlin.


The Wanderer between the Two Worlds

August 18 2014

“A literary event of the first importance” used to be the publisher’s phrase. The first publication in English translation of Walter Flex’s First World War novella (the best-selling German novel of the whole war) Der Wanderer zwischen beiden Welten is of some importance.

It was published in Germany in 1916. Flex had been born in Thuringia. He died on the Eastern front. This wasn’t his only work (Wikipedia has a bibliography on its English and German pages). Its subtitle is Ein Kriegserlebnis, or An Experience of War. It is partly autobiographical and is narrated in the first person.

It was published in English on August 4 by Rott Publishing (with which I have an involvement). You can buy it here. The fine translation is by Brian Murdoch, who published the modern English translation of All Quiet on the Western Front with Random House. We are proud to have him with Rott.

“By 1917,” says Wikipedia, “over 700,000 copies had been printed in Germany – a testament to his extreme popularity with the wartime public. His reputation grew in the post-war years and his romantic idealism was exploited by the Nazi party, which found his evocative and romantic lyricism especially appealing and considered it an expression of Aryan ideals.” It was popular with the Nazis because of its glorification of the soldier’s struggle in war.

Murdoch’s source is a soft-cover edition with the imprint Oskar Beck (C. H. Beck), Munich, 1922 (210-215th thousand)”, a reprint of “the most familiar edition, that published in Munich by Beck in 1918 and in very many later editions, and which sold in their thousands in hard covers and paperback”. Statements which, I suppose, are not necessarily incompatible with Wikipedia’s.

Without the hint of a spoiler, or links to one, I can say that it is about a friendship between two German soldiers who meet in Lorraine in 1915. In the same year, having expected to go to an Italian front, they are transferred to the Eastern front. Places in the Baltic States, Poland, Belarus are mentioned. The action ends in 1916 in Lithuania.

It isn’t repulsive, but is full of the sentiments of its time and of what one might call that terrible German purity of heart. The Japanese had something similar. Strip away the culture and all you have is young people in a war and ordinary purity of heart.

Murdoch translates Der Wanderer zwischen beiden Welten as The Wanderer between the Two Worlds, not as The Wanderer between Two Worlds, because beiden implies that the two worlds have been identified. (We are speaking of both worlds, not any two worlds.) But it might, by that very reasoning, have been more natural to drop the article.

So what are the two worlds? That would be a spoiler. Nor is it entirely clear. Anyone who has heard a rumour that this is a gay novella will assume that the wanderer between them is a Uranian. He isn’t. We aren’t in the world of Magnus Hirschfeld.

The book has many references to the Wandervogel (singular). Wanderer is a potent word. Young Romantic Germans wandered in the forests with a book held open in front of them. There’s a Hölderlin elegy called Der Wanderer. A German car made from 1911 to ’45 was called the Wanderer. An Anglo-Saxon poem, The Wanderer, sounds ripe for Schubert as you read it.

Flex quotes Goethe (who wrote two poems called Wandrers Nachtlied) and his own verses. The main Flex poem is Wildgänse rauschen durch die Nacht, Wild geese rush through the night. The geese are a leitmotif in the novella.

In 1916 Robert Götz set this poem to music as a march. Here it is on YouTube. I suppose this is repulsive. (The words were later changed to remove a reference to the Kaiser.) After writing this, I tested the song on someone who had grown up in the Nazizeit. She recognised it, but didn’t want to hear more than the first few seconds.

Remarque alluded to Flex’s novel in a sequel to All Quiet on the Western Front. Murdoch:

“Of the Weimar anti-war novelists, Remarque alluded, I think quite deliberately, in his far less familiar sequel to All Quiet on the Western Front, a novel called Der Weg zurück (The Road Back, 1931), to Flex’s motif of the wild geese and to the Wandervogel youth movement. In fact Remarque concludes his second war-novel – written not too long before Hitler came to power – with some almost elegiac regrets on the part of some ex-soldiers that the more or less harmless pre-war movement of which Flex was such a great proponent, with its quasi-ecological brand of (fairly local) patriotism, had been replaced already in the immediate post-war years by the new and belligerent right-wing militaristic movements from the Freikorps down, eventually, to the Hitler Youth, and of course to another war.”

Murdoch: “Flex’s scenes of the actual fighting can be vivid, but there is always a feeling that they have been sanitised, and his heroes die too cleanly.”

The only reference to Jews is in relation to a wish for death for the nation rather than ignoble life: “Do you wish to drag with you a prolonged existence, like the Wandering Jew, unable to die, the whipping-boy of all the newly arisen nations, even though he had buried the Egyptians, the Greeks and the Romans?” But one wouldn’t necessarily expect Jewish references here.

We have the translation of the novella, then an Afterword about Walter and Walter’s death in action in Estonia in October 1917 written by his brother Martin, who signs his piece “On the battlefield, November 1917”. What battlefield, what was Martin Flex doing there, and what happened to him?

Walter’s younger (youngest?) brother Otto had been killed on the Marne at the start of the war.

After Martin’s statement comes a lucid essay by Brian Murdoch and his notes on the translation and on further reading. His essay places the novella in the context of other novels written during and after the war and of diaries and letters written during it.

Part of the rich literature produced by the citizen armies of the First World War was their letters and diaries. My own German grandfather wrote pious and patriotic letters, some of which I hope to publish here. Walter Flex’s novella partly reflects that informal literature.

The soldiers were conscious, as soldiers must always have been, of the nature around them as they fought, distracting them, perhaps subverting their will. The chaos of war nothing to the riot of Pan. There is something of this in War and Peace. Nature is omnipresent in this novella. There are many passages of lyrical beauty. The pastoral theme is present in English poetry of the war. Vaughan Williams’s quiet, tense A Pastoral Symphony is a musical memory of wartime France, not of peacetime England.

Our cover image varies a motif which appeared on the cover of the early Beck editions.

Rott cover


Eastern churches

August 17 2014

What are the differences between the Syriac Orthodox Church of Antioch, Assyrian Church of the East, Greek Patriarchate of Antioch and All the East, and Jacobite Syrian Christian Church? What two churches are Chaldaean?

Recent posts: Christians and Yazidi and Indian churches.


Parallels, patterns, cycles

August 17 2014

To a friend today: “To be fair to AJT, he was interested in parallels first, patterns second, cycles third.”


~~~

August 13 2014

Back August 17.


Blue Monday

August 12 2014

“Réalisé à New York (Manhattan Center Studios) en octobre 1992, ce fut le premier enregistrement, par Marin Alsop dirigeant le Concordia Orchestra et cinq solistes vocaux, de l’intégralité du petit ‘opéra noir’ en un acte intitulé Blue Monday, rebaptisé plus tard 135th Street Blues, que George Gershwin composa en 1922 à l’aube de sa brillante carrière. Avec ses maladresses, ses lacunes et ses naïvetés, ce mini-opéra fait certes pâle figure comparé au chef-d’oeuvre que sera Porgy and Bess treize ans plus tard. Éric Lipmann, spécialiste de Gershwin, voit toutefois en Blue Monday ‘une tentative passionnante qui visait à donner au théâtre lyrique une oeuvre originale puisant ses sources dans l’expression populaire’, une sorte de ‘petite maquette’ de Porgy and Bess.

Les solistes sont: Amy Burton (Vi), soprano, Gregory Hopkins (Joe), ténor, William Sharp (Tom et Sweet Pea), baryton, Arthur Woodley (Sam), baryton, et Jamie J. Offenbach (Mike), baryton-basse. Se succèdent sans interruption:

[00:00] Overture and Prologue
[03:24] Blue Monday Blues
[07:04] Has one of you seen Joe?
[10:37] Blue Monday Blues (reprise)
[12:10] I’m Goin’ to see my Mother
[15:23] Dance
[18:30] Vi, I’m expecting a telegram”

Concordia, Marin Alsop.


Cuban Overture

August 11 2014

Gershwin. But not as you know it. Rosa Linda, piano. Paul Whiteman and His Concert Orchestra. Recorded 1938. Version, I think, by Frank Campbell Watson, who was in charge of Gershwin’s scores after his death.

So a work (watered-down Gershwin, but enjoyable enough, and the original is not his best work) to add to the Concerto in F and the Second Rhapsody.

Cuban Landscape with Rain.


Catfish Row

August 11 2014

Chicago Symphony Orchestra, James Levine. Orchestral extract made by Gershwin from his Porgy and Bess.


Indian churches

August 10 2014

There is no direct contemporary evidence for St Thomas the Apostle coming to Kerala, but such a trip would have been possible for a Roman Jew in the first century. Jews lived in India then. The earliest text connecting him to India is the Acts of Thomas, one of the New Testament Apocrypha, written in Edessa early in the third century.

The word Malankara in the name of several south Indian churches derives from the name of the island of Maliankara near Muziris, where Thomas first landed.

According to tradition, he established Seven Churches, the Ezharapallikal: Cranganore (Malayalam: കൊടുങ്ങല്ലൂര്‍), Paravur (Kottakavu) (കോട്ടക്കാവ്), Palayoor (പാലയൂര്‍), Kokkamangalam (കൊക്കമംഗലം), Niranam (നിരണം), Chayal (Nilackal) (നിലക്കല്‍), Kollam (Quilon) (കൊല്ലം).

Thomas of Cana, a Syrian, arrived in Kerala in the fourth century or later. The subgroup of Thomas Christians known as the Southists trace their lineage to him and his followers. The Northists claim descent from Thomas the Apostle’s converts.

Settlers and missionaries from Persia, members of the Church of the East (East Syrian rite), or Nestorian Church (last post), which was centred in the Sasanian capital of Seleucia-Ctesiphon, started to establish themselves in Kerala.

Nestorianism, which insists on the dual nature of Christ, had been condemned at the Council of Ephesus in 431. Many of Nestorius’s supporters moved to Sasanid Persia, from where they spread into Central Asia and China.

Circa 650 Patriarch Ishoyahb III solidified the Church of the East’s jurisdiction over the Thomas Christians. In the late eighth century Patriarch Timothy I organised the community as the Ecclesiastical Province of India, one of the Nestorian church’s illustrious Provinces of the Exterior.

After this point the Province of India was headed by a metropolitan bishop provided by Persia, the Metropolitan-Bishop of the Seat of St Thomas and the Whole Christian Church of India. His metropolitan see was probably in Cranganore, or (perhaps nominally) in Mylapore, the original burial site of St Thomas, before his body was moved to Edessa. Under him were bishops, and a native Archdeacon, who had authority over the clergy and who wielded a great amount of secular power.

For a time the archidiaconate was hereditary in the Pakalomattam family, who claimed a connection with Thomas the Apostle. In the broader Church of the East, each bishop was attended by an archdeacon, but in India, there was only ever one archdeacon, even when the province had several bishops serving it.

The blame for the destruction of the Nestorian communities east of Iraq has often been thrown upon the Turco-Mongol leader Timur, whose campaigns during the 1390s spread havoc in Persia and Central Asia. But in many parts of Central Asia Christianity had died out decades before Timur’s campaigns. The evidence from Central Asia, including a large number of dated graves, indicates that the crisis for the Church of the East occurred in the 1340s rather than the 1390s.

In China, the last references to Nestorian and Latin Christians date from the 1350s. It is likely that all foreign Christians were expelled from China soon after the revolution of 1368, which replaced the Mongol Yuan dynasty with the xenophobic Ming.

India was cut off from the Church’s new heartland in northern Mesopotamia. Nestorian Christianity was now mainly confined to the triangle formed by Mosul and Lakes Van and Urmia. There were small Nestorian communities further west, notably in Jerusalem and Cyprus, but the Malabar Christians of India represented the only significant survival of the once-thriving exterior provinces of the Church of the East.

By the late fifteenth century India had had no metropolitan for several generations, and the authority traditionally associated with him had been vested in the Archdeacon.

In 1491 the Archdeacon sent envoys to the Patriarch of the Church of the East, as well as to the Oriental Orthodox Coptic Pope of Alexandria and the Syriac Oriental Orthodox Patriarch of Antioch, requesting a new bishop for India.

The Patriarch of the Church of the East Shemʿon IV Basidi responded by consecrating two bishops and dispatching them to India. These bishops helped to reestablish fraternal ties with the patriarchate, but the years of separation had changed the structure of the Indian church. The Archdeacon was firmly established as the real power in the Malankara community.

When the Portuguese arrived in 1498, the Thomas Christians were in a difficult position. Though prosperous owing to their large stake in the spice trade and protected by a formidable militia, the small community had come under pressure from the forces of the powerful rajas of Calicut, Cochin and various smaller kingdoms. When the Vasco da Gama arrived on the Malabar coast, the leaders of the St Thomas community proffered a formal alliance to their fellow Christians. The Portuguese, keen to implant themselves in the spice trade and to expand Latin Christianity, jumped at the opportunity.

Facilitating the objective, the Padroado Real: the treaties and decrees in which the Pope conferred authority in ecclesiastical matters on the Portuguese secular authorities in territories they conquered. The Portuguese organised themselves in Goa, established a church hierarchy, and set themselves to bringing the native Christians into conformity with Latin church customs and subjecting them to the authority of the Archbishop of Goa.

After the death of Metropolitan Mar Jacob in 1552, the Portuguese became more aggressive in their efforts to subjugate the Thomas Christians. Protests on the part of the natives were frustrated by events in the Church of the East’s Mesopotamian heartland, which left them devoid of consistent leadership. In 1552, a schism there resulted in there being two rival patriarchates, one of which entered into communion with the Catholic Church (was that the Chaldean Catholic Church?) and the other of which remained independent. At different times both patriarchs sent bishops to India, but the Portuguese were able to outmanœuvre the newcomers or convert them to Latin rite Catholicism outright. In 1575 the Padroado declared that neither patriarch could appoint prelates to the community without Portuguese consent, thereby cutting the Thomas Christians off from their own hierarchy.

In 1599 the last Metropolitan, Abraham, died. The Archbishop of Goa, Aleixo de Menezes, secured the submission of the young Archdeacon George, the highest remaining representative of the native church hierarchy. Menezes convened the Synod of Diamper, which instituted a number of structural and liturgical reforms to the Indian church. The parishes were brought directly under the Archbishop’s authority, certain “superstitious” customs were anathematised, and the indigenous liturgy, the East Syrian Malabar rite, was purged of elements unacceptable by the Latin standards. Though the Thomas Christians were now formally part of the Catholic Church, the conduct of the Portuguese over the next decades fuelled resentment in parts of the community, ultimately leading to open resistance.

Matters came to a head in 1641 with the appointments of Francis Garcia as Archbishop of Kodungalloor (pro-Portuguese) and of Archdeacon Thomas, the nephew and successor of Archdeacon George. In 1652, the situation was further complicated by the arrival in India of a mysterious figure named Ahatallah.

Ahatallah arrived in Mylapore in 1652, claiming to be the rightful Patriarch of Antioch who had been sent by the pope to serve as Patriarch of the Whole of India and of China. He appears to have been a Syriac Orthodox (Oriental Orthodox) Bishop of Damascus who was converted to Catholicism and travelled to Rome in 1632. He then returned to Syria in order to bring the Syriac Orthodox Patriarch Ignatius Hidayat Allah into communion with Rome. He had not accomplished this by the time Hidayat Allah died in 1639, after which point Ahatallah began claiming he was Hidayat Allah’s rightful successor. In 1646 he was in Egypt at the court of the Coptic Pope Mark VI, who dispatched him to India in 1652, evidently in response to a request for aid from Archdeacon Thomas. Reckoning him an impostor, the Portuguese arrested him, but allowed him to meet members of the St Thomas Christian clergy, whom he impressed. The Portuguese put him on a ship bound for Cochin and Goa. Archdeacon Thomas led a militia to Cochin demanding to meet him. The Portuguese refused, asserting that he was a dangerous invader and that his ship had already sailed on to Goa.

Ahatallah was never heard from again in India, and rumours spread that Archbishop Garcia had had him drowned in Cochin harbour before he reached Goa, or burned at the stake. In reality, it appears that Ahatallah did reach Goa, was sent on to Europe and died in Paris before reaching Rome, where his case was to be heard. In any event, Garcia’s dismissiveness towards the Thomas Christians’ appeals only embittered the community further.

The dismissal of Ahatallah was the last straw for the Thomas Christians, and in 1653 Thomas and representatives of the community met at the Church of Our Lady in Mattancherry. In a ceremony in the churchyard, before a crucifix and lighted candles, they swore an oath that they would never obey Garcia or the Portuguese or Jesuit missionaries again, and that they accepted only the Archdeacon as their shepherd. The Malankara Church and all its successor churches regard this declaration, known as the Coonan Cross Oath (Malayalam: Koonan Kurishu Satyam), as the moment when their church regained its independence.

In the same year, in Alangad, Archdeacon Thomas was ordained, by the laying on of hands of twelve priests, as the first known indigenous Metropolitan of Kerala, under the name Mar Thoma I. Pope Alexander VII sent a Syrian bishop, Joseph Sebastiani, at the head of a Carmelite delegation, to convince a majority of the Thomas Christians that the consecration of the Archdeacon as metropolitan was illegitimate. Palliveettil Chandy Kathanar was consecrated as bishop for the East Syrian rite Catholics with the title The Metropolitan and the Gate of all India, denoting a quasi-patriarchal status with all-India jurisdiction, in communion with Rome.

This led to the first permanent split in the St Thomas Christian community. Thereafter, the faction affiliated with the Catholic Church was designated the Pazhayakuttukar or Old Party, while the branch affiliated with Mar Thoma was called the Puthankuttukar or New Party. These appellations were controversial, as both groups considered themselves the heirs to the St Thomas tradition, and saw the other as heretical.

Initially the terms Malankara Christians or Malankara Nasranis were applied to all Thomas Christians, but following the split the term was usually restricted to the faction loyal to Mar Thoma, distinguishing them from the Syrian Catholic faction.

Out of 116 churches, the Catholics claimed eighty-four and the Archdeacon Mar Thoma I thirty-two. The eighty-four churches and their congregations were the body from which the Syro-Malabar (East Syrian rite) Catholic Church descended. The thirty-two churches and their congregations were the body from which the Malankara Jacobite Syrian Christian Church and its offshoots have descended.

An Oriental Orthodox affiliation now replaced the old Nestorian one. In 1665, Mar Gregorios Abdul Jaleel, a Bishop sent by the Syriac Orthodox Patriarch of Antioch, arrived in India and the Thomas Christians under the leadership of the Archdeacon welcomed him. This visit resulted in the Mar Thoma party claiming the spiritual authority of the Antiochean Patriarchate and gradually introducing the West Syrian liturgy, customs and script to the Malabar Coast.

Jacobites or Syrian Jacobites is a reference to the Syriac Orthodox Church’s connections with a sixth-century bishop of Edessa, Jacob Baradaeus.

Over the next centuries this relationship strengthened, and the Malankara Church adopted a variant of the West Syrian rite known as the Malankara rite (as distinct from the previous East Syrian usage) and entered into full communion with the Syriac Orthodox Patriarch of Antioch. These affiliations seem to have been more matters of liturgy and hierarchy than Christology.

In 1912 a dispute over authority between supporters of the Metropolitan and supporters of the Patriarch divided the Malankara church, with the former group becoming the essentially independent Malankara Orthodox Syrian Church or Indian Orthodox Church under an autonomous Catholicos of the East, and the latter maintaining ties with the Patriarch as the Jacobite Syrian Christian Church.

Other groups that split from the main body of the Malankara Jacobite church:

The Thozhiyur Sabha, or Malabar Independent Syrian Church (1772). Independent. West Syrian rite.

The Malankara Mar Thoma Syrian Church (1835). Follows a variant of the West Syrian tradition.

The Syro-Malankara Catholic Church (1930). Re-entered into communion with the Catholic Church as an Eastern Catholic Church following the West Syrian liturgy. It and the larger Syro-Malabar Catholic Church (East Syrian rite) are among the 22 Eastern Catholic churches mentioned in the last post.

The St Thomas Evangelical Church of India (1961). Derives from a schism in the Malankara Mar Thoma Syrian Church.

The Nestorian connection survives in the Chaldean Syrian Church, an Indian archbishopric in the Nestorian Assyrian Church of the East (last post).

Kanjirappally Bishop Mathew Arackal and Prasant Palakkappillil

Syro-Malabar Catholic bishop Mar Mathew Arackal, Bishop of Kanjirappally Eparchy, holding the Mar Thoma Cross, which symbolises the heritage of St Thomas Christians even for Catholics, and other priests, at the tomb of the beatified Varghese Payyappilly Palakkappilly, St John Nepumsian Syrian Catholic Church, Konthuruthy, via Wikimedia Commons

A few years ago, I was taken into the San Thome Basilica in Chennai by a Hindu friend who crossed himself as he entered. India has been notoriously slow at adopting positions on anything in international diplomacy, which is perhaps a legacy of its standing in the Non-Aligned Movement. If it is seeking a global role now, it should be as the most complex partially-successful multicultural society on earth.

Anyone who has read the last two posts and followed their few links should now be able to answer the trivia questions:

What are the differences between the

Syriac Orthodox Church of Antioch
Assyrian Church of the East
Greek Patriarchate of Antioch and All the East and
Jacobite Syrian Christian Church?

and

What two churches are Chaldaean?


Christians and Yazidi

August 9 2014

As night falls in Iraq, let’s look at Christianity there and at eastern Christianity generally.

The autocephalous Orthodox (Eastern Orthodox) churches (Greece, Russia, etc) accept the formulation on the nature of Christ promulgated at the Council of Chalcedon (451). They mainly use two liturgies in the Byzantine rite: those of St John Chrysostom and of St Basil the Great (Basil of Caesarea). The main liturgical languages are Greek and Church Slavonic.

The Oriental Orthodox churches reject the Chalcedonian formulation. They are in full communion with each other, but not with the Orthodox churches. They include the Coptic Church.

There are 22 Eastern Catholic churches: autonomous, self-governing particular churches in communion with Rome. Together with the Latin Church, they make up the entire Catholic Church. (They include the Armenian Catholic Church, Greek Byzantine Catholic Church, Melkite Greek Catholic Church, Maronite Church, Chaldean Catholic Church, Syriac Catholic Church and Coptic Catholic Church.) The Melkite Greek Catholic Church uses the Byzantine rite. Its liturgical language is Arabic. The Maronite Church and Syriac Catholic Church use the East Syrian rite. Their liturgical language is Syriac, a modern version of Aramaic. There are other combinations.

The Nestorian church survives in the Church of the East.

Iraqi Christians are divided into:

Oriental Orthodox, or the Syriac Orthodox Church of Antioch (West Syrian rite)

Catholics, the Chaldean Catholic Church (East Syrian rite) and Syriac Catholic Church (West Syrian rite)

Nestorians, or the Assyrian Church of the East (from which the Ancient Church of the East is a split dating from 1968) (East Syrian rite).

I mentioned the Yazidi of Iraq here and here. Their religion blends elements of Mithraism, pre-Islamic Mesopotamian religious traditions, Christianity and Islam. Toynbee commits a common howler by saying that they worship Satan, a myth that is perpetuated by their persecutors in the Islamic State.

I will do a separate post on Indian churches.

Old posts:

S Rozhdestvom! (lists the autocephalous Eastern Orthodox churches)

Ottoman people and Orthodox churches (lists the Oriental Orthodox churches)

The East-West Schism.


~~~

August 5 2014

Back August 9.


The invasion of Belgium

August 4 2014

Old post.


The lamps are going out

August 3 2014

“The lamps are going out all over Europe, we shall not see them lit again in our life-time.”

Sir Edward Grey, Vol 2 of Twenty-Five Years, 1892-1916, 2 volumes, Hodder and Stoughton, 1925:

“A friend came to see me on one of the evenings of the last week – he thinks it was on Monday, August 3rd. We were standing at a window of my room in the Foreign Office. It was getting dusk, and the lamps were being lit in the space below on which we were looking. My friend recalls that I remarked on this with the words: ‘The lamps are going out all over Europe, we shall not see them lit again in our life-time.’”

John Alfred Spender, Vol 2 of Life, Journalism and Politics, 2 volumes, Cassell, 1927:

“I had two short talks with Grey during the ‘twelve days [July 24 to August 4].’ I ran into him on the stairs of the Foreign Office on Saturday, August 1st [...]. I saw him again late in the evening at his room at the Foreign Office on Monday, August 3rd, and it was to me he used the words which he has repeated in his book, ‘The lamps are going out all over Europe, and we shall not see them lit again in our lifetime.’ We were standing together at the window looking out into the sunset across St. James’s Park, and the appearance of the first lights along the Mall suggested the thought.”

On August 1 1914, Germany (which was allied with Austria-Hungary) had declared war against Russia (which was allied with Serbia). On the 3rd it declared war against France. Britain entered the war against Germany on the 4th, after it received an “unsatisfactory reply” regarding Belgian neutrality.

Many could not comprehend the scale of what was happening, but The Economist sounded like Thucydides. August 1:

“On Sunday – just four weeks after the murder by Servian [sic] assassins [Princip was a Bosnian Serb] of the Austrian Heir-Apparent and his wife in Sarajevo – Europe was suddenly confronted with the fear of a great war on a scale of unprecedented magnitude, involving loss of life and a destruction of all that we associate with modern civilisation too vast to be counted or calculated, and portending horrors so appalling that the imagination shrinks from the task.”


Why is Jerusalem holy?

August 3 2014

A city can [...] become holy through having been the scene of a transcendent spiritual experience, whether authentic or legendary. For instance, Jerusalem is a holy city for Muslims because the Prophet Muhammad believed that this was the place where, on “the Night of Power”, he had ascended into Heaven and re-descended to Earth. The most tragic of all possible events in a prophet’s life is martyrdom, and the holiness of the scene of a martyrdom is enhanced if the martyr has been buried in the same place. The crucifixion and burial of Jesus in Jerusalem are the two events in Jesus’s history that have made Jerusalem a holy city for Christians.

[...]

Why is Jerusalem a holy city for Muslims today? Because it was a holy city for the Prophet Muhammad; and it was holy for him because of its long-established holiness for Christians and Jews – “the People of the Book” who enjoyed religious prestige in Muhammad’s eyes in virtue of their having been previous recipients of divine revelation. This is why Muhammad originally instructed his followers to face towards Jerusalem when they were saying their prayers, and it is also why, in his mind, Jerusalem was the place from which he ascended to Heaven and to which he re-descended on “the Night of Power”.

Why is Jerusalem a holy city for Christians today? Because it was a holy city for Jesus. It was holy for him because he was an orthodox Jew, and he was observing the Jewish Law, as this stood in his day, when he went from his native Galilee to Jerusalem to celebrate the Passover there in the year in which he was crucified and was buried outside Jerusalem’s city-wall.

Why is Jerusalem a holy city for Jews? Because King Josiah of Judah (circa 640-610 B.C.) [meaning reigned] centralized in Jerusalem all acts of worship in his kingdom and put all other places of worship there out of commission.

Moses and Joshua conquered Canaan, the Promised Land. The Hebrews were often subject to the coastal Philistines and were ruled by Judges until c 1000 B.C.

The prophet Samuel, florebat from c 1050 BC, was the last judge of Israel and the first of the prophets after Moses. His judgeship was dominated by war with the Philistines, who captured Moses’ Ark of the Covenant. In his old age he agreed, at divine request, to the establishment of a king; he thus anointed Saul and remained chief prophet during Saul’s reign. In this role he also anointed David, a shepherd, who was from the Jewish tribe of Judah.

Saul was succeeded by David and then by Solomon. After the expansionist reign of Solomon (c 970-928 BC), the kingdom broke up into two states: Israel, with its capital at Samaria, and Judah, under the house of David, with its capital at Jerusalem. Josiah was of the house of David.

When the “eternal” Davidic dynasty failed after four centuries, it formed the basis for the Jewish belief in the Messiah.

Why did Josiah carry out this act of cultural synoecism (to use an Hellenic term of constitutional art)? Because Jerusalem was the capital city of the Kingdom of Judah in Josiah’s day. Why was Jerusalem the capital of Judah? Because, at an early date in the tenth century B.C., David [of the united Israelite kingdom] had conquered and annexed the Canaanite city-state of Jerusalem and had made this city the capital of his kingdom, which included not only Judah but Israel. After the irruption of the Israelites and Judahites into Palestine circa 1200 B.C., this Canaanite city-state had maintained its independence for about two hundred years in between the Israelite invaders to the north of it and the Judahite invaders to the south.

The Judahites were one of the twelve tribes of the Israelites: he must be referring to the split that led to the formation of the two states. How did each of the twelve tribes align themselves in this?

It will be seen that the holiness of Jerusalem is paradoxical. It was the last piece of Canaanite territory to be acquired by the Judahite worshippers of Yahweh, yet it became the only place in Judah where the worship of Yahweh was allowed, and it acquired this cultural monopoly because, after its annexation to Judah, it had been made the capital of the Judahite state.

The two kingdoms were later conquered by expanding Mesopotamian states, Israel by Assyria (c 720 BC) and Judah by Babylonia (586 BC). The Babylonians destroyed the Temple at Jerusalem and held the Jews captive in Babylon.

Why is modern Israel called Israel, not Judah (House of David), when Jerusalem gained so much more prestige than Samaria?

[...]

The history of the City of Jerusalem since the liquidation of the Kingdom of Judah has been as kaleidoscopic as the history of Rome since the disintegration of the Roman Empire. When, in 538 B.C., the Babylonian Empire was liquidated in its turn by the Persians, Jerusalem became a non-sovereign temple-state [the Jews returned from their Babylonian captivity and the temple was rebuilt], and it retained this status under the successive Persian, Ptolemaic, and Seleucid regimes till the second quarter of the second century B.C. A Hellenizing party among the Judaean Jews then attempted to transform the Jerusalem temple-state into a city-state on the Hellenic pattern. This led to a domestic Judaean Jewish conflict between Hellenizers and conservatives, and to a consequent collision between conservative Jewish religious and political nationalists and the Seleucid Imperial Government. The break-up of the Seleucid Empire enabled the [anti-Greek] Hasmonaean leaders of the Jewish nationalist movement to turn the Jerusalem temple-state into a Palestinian Jewish miniature empire of the kind that Pope Martin V and his successors carved out in Central Italy in and after the fifteenth century of the Christian Era. The Hasmonaean Empire was cut back to the dimensions of its nucleus, the Jerusalem temple-state, by the intervention of the Roman war-lord Pompey in 63 B.C. The sequel was a head-on collision between the Palestinian Jewish community and the Roman Empire; the destruction of Jerusalem by the Romans in A.D. 70; the foundation, on the vacant site, of a Graeco-Roman city, Aelia Capitolina; and the eviction of the Jews from all parts of Palestine except Galilee.

Pompey conquered Palestine in 63 BC, but the state survived until 37 BC with a loss of autonomy. From 37 BC to AD 92 the Roman province of Judaea (Judea) was ruled by puppet kings of the Romans, the Herodian Dynasty, a Jewish dynasty from Idumea.

When the Jews revolted in AD 66, the Romans destroyed the Temple (AD 70). The foundation of Aelia Capitolina led to another revolt between AD 132 and 135, led by Bar Kokhba, which was also suppressed. Jericho and Bethlehem were destroyed, and the Jews were barred from most of Palestine.

At the moment of writing, in October 1969, a new Jerusalem, outside Aelia Capitolina’s western wall, was the capital of the post-Second-World-War state of Israel, while the Old City which contains the Jewish, Christian, and Muslim holy places was a piece of Jordanian territory under the Israelis’ military occupation. Since 1929 it has looked as if the relations between the Vatican City, the rest of the City of Rome, and the Italian national state have become stabilized; but in 1969 the future of the two parts of the City of Jerusalem was still unpredictable.

Jerusalem

The Muslim Dome of the Rock stands on the Temple Mount in East Jerusalem, territory which Israel re-occupied in 1967; it is the site where any Third Temple would be built

Cities on the Move, OUP, 1970

I have referred to a US edition.


Bandwagons

August 3 2014

Revised.


Palestine links

August 3 2014

Arab-Israeli conflict

Israeli-Palestinian conflict

History of the Arab-Israeli conflict

Palestinian people

Peace process in the Israeli-Palestinian conflict

One-state solution

Two-state solution

Israel and the apartheid analogy

East Jerusalem

West Bank

Gaza Strip

Golan Heights

Sinai

History of Jordan

History of Lebanon

History of Syria

History of Iraq

History of Iran

History of Egypt

Mandatory Palestine

United Nations Partition Plan for Palestine

United Nations Special Committee on Palestine

1947-48 Civil War in Mandatory Palestine

1948 Palestine War

Plan Dalet

Israeli Declaration of Independence

Nakba Day

1948 Arab-Israeli War

1948 Palestinian exodus

Causes of the 1948 Palestinian exodus

List of Arab towns and villages depopulated during the 1948 Palestinian exodus

1948 Palestinian exodus from Lydda and Ramle

Palestinian right of return

Palestinian diaspora

Palestinians in Jordan

Palestinians in Lebanon

United Nations General Assembly Resolution 194

Population displacements in Israel after 1948

Arab citizens of Israel

Arab Jews

1949 Armistice Agreements

Reprisal operations

Suez Crisis

Palestine Liberation Organization

Six-Day War

Israeli-occupied territories

Israeli settlements

Popular Front for the Liberation of Palestine

War of Attrition

Palestinian insurgency in South Lebanon

Black September in Jordan

Yom Kippur War

Lebanese Civil War

Camp David Accords

Iranian revolution

Iran-Iraq War

1982 Lebanon War

Sabra and Shatila massacre

South Lebanon conflict (1982–2000)

First Intifada

Palestinian Declaration of Independence

State of Palestine

Gulf War

Second Intifada

Hezbollah

Oslo Accords

Palestinian National Authority

Fatah

Hamas

Iraq War

Israeli disengagement from Gaza

2006 Lebanon War

Blockade of the Gaza Strip

Governance of the Gaza Strip

Gaza War (2008-09)

Temple Mount riots

Arab Spring

Syrian Civil War

Operation Pillar of Defense

Operation Protective Edge

Gaza Strip smuggling tunnels

Palestinian government of 2014

More