Tag: book review

  • ‘The Library: A Catalogue of Wonders’, by Stuart Kells – review

    The Library: A Catalogue of WondersThe Library: A Catalogue of Wonders by Stuart Kells

    My rating: 5 of 5 stars

    Libraries are more than boring stockpiles of books gathered, nondescript depositories of books collected frequented by socially gawky individuals we love to call “nerds” or “misfits.” They are symbolic fortresses of our human cultural progresses as collective enterprises. In fact, libraries are precious repositories of our cultural wealth and knowledge inherited from the forerunners of the Humanities with prescient intentions to preserve the intellectual and spiritual prerogatives of the mankind for the posterity. Any book lover sees this magnificence of libraries, and that is the motif of Stuart Kells’s The Library: A Catalogue of Wonders, a vivacious, jocund presentation of histories and development of libraries and an uplifting rhapsody of bibliophile – love of books. What’s more, this book is not a product of armchair thesis of a library as an anthropological institution, but of an empirically telltale account of cultural, aesthetic, literary, and social phenomena dedicated to preserving the writings of Mankind based on Kells’s actual visitations to the libraries he presents to us.

    To begin with, Stuart Kells wears many hats in this book: a teacher, a guide, a book-collector, a historian, and a confirmed book-lover. But most of all, the image of him as I follow his narrative is that of a cross between a teacher and a tour guide with erudition and bonhomie. Like peripatetic Aristotle communicating to the minds of his students in the ancient Greek Lyseum, Kells invites the reader to saunter with him in his own mental library of snippets from a variety of literature and history that merit their substratum of textual human cultural artifacts bestriding the shelves of the Humanities ranging from the classical to the contemporary, all in the loving and caring custodianship of the author whose love of books is so deep and passionate that it’s almost physical. It’s personal, historical, academical, and magical in a way that imparts a sense of flitting in the phantasmal reverie of the world of libraries, now and then, existing and extinct, and  real and imaginary, to the reader.

    We travel along with Kells playing the role of a likable and knowledgeable cicerone from the Library of Alexandria to the Italian monastery of Bobbio in the Middle Ages that was said to house 666 manuscripts, Germany’s Wuttemberg State Library possessing a 17th century portrait of Vlad Dracul, aka Dracular, and the Abbey Library of Saint Gall, aka St. Gall’s Library, in Switzerland, which is now a UNESCO world cultural heritage site holding more than 400 manuscript volumes produced before the year 1000. And before we know it, Kells also brings us to the fantastic libraries of the famous Hobbits, also known as a race of bibliophile with personal libraries at home, however small the size might be, and the medieval monastery library in Umberto Eco’s The Name of the Rose, where lightheartedness of the atmosphere contributes to the joy of knowledge and the elevation of the mind and soul. Although Kells’s Australian identity tells of the superiority of J.R.R. Tolkien’s Mathom House, a wondrous library of literary paraphernalia, over the Italian Eco’s monastery library, it’s altogether a magical sightseeing of the mystical libraries conjured up before our eyes by the imaginativeness of Kells, and we can decide which of these fantastic libraries appeal to us.

    To conclude, the book is an axiomatic compendium of world’s famous libraries throughout the western civilizations, smartly studded with tidbit information on eccentric librarians, book-collectors/booksellers, and historical figures in between the chapters serving as a kind of delightful intermissions introducing a subject of each new chapter with provocative anecdotes and vignettes, which are pleasingly digressive rests from the tour of the libraries. It’s really a bright book, not a heavy-duty one with lots of footnotes and scholastic priggishness that the reader may expect a book of this subject matter to be. Notably, Kells’s interpretations drew on his impressively eclectic knowledge of these extensive sources as a respectful book-trade historian, but he wears his learning lightly and writes with a general reader in mind. And I believe that just as the famous English poet Samuel Taylor Coleridge often kissed the books of the Dutch philosopher Desiderius Spinoza, out of Kells’s passions for books and possession of the knowledge of multidisciplinary studies comes his love child in the form of this jolly, easy-to-read book.  In the end, the reader will come to love this book for simple, pure pleasure of reading and may kiss the book.

  • The Spectator – review

    cover_20181103_issueAlthough I try not to read a newspaper on a daily basis because it is always fraught with starkly existential horrors of life that rudely bestride a secret garden of my sanity like a herd of barbarians in the ancient forest, I enjoy reading a selection of magazines filled with well-written articles of interesting topics aiming to educate us, the citizens of the world, on the state of affairs around us in order that we may formulate our own views of the world based on the acquisition of the knowledge. In this regard, this historically and intelligently renowned magazine The Spectator epitomizes literary journalism in the most scintillating way that makes reading a magazine at once an enlightening and entertaining experience.

    Established in 1828 (but its actual genesis began way back in 1711 by Addison & Steele.), this magazine is packed full of current affairs, reviews of the Arts, essays, and many more that will pique your attention; they are also surprisingly easy to read without the usual journalistic lingo chockablock with gobbledygook, priggish literary expressions, and biased opinions that are common features of magazines of the similar kind.

    My Caveat emptor for The Spectator is thus: because of its political and cultural leaning toward conservatism, many of the first time readers might feel guarded to hold their due admiration of the fine quality of writing laced with the characteristic British witticism. But don’t let it deter you from enjoying this cracking compendium of our today’s world in a wonderfully intelligent kaleidoscope, which is a truly one-of-a-kind. This magazine provides to you all the knowledge with information rarely found in any other popular contemporary periodicals, especially here in the States where the majority of them are proudly anti-establishment, anti-tradition, and just about all anti-anything civility without meritorious writing styles laced with scintillating witticism that was once wielded by the pens of Mark Twain, Horace Greeley, and Roger Ebert.

    All in all, in reflection of Benjamin Franklin’s timeless sage adage “An investment in knowledge pays the best interest,” it is worth the subscribing to The Spectator. And if you have a Kindle Fire like I do, you will be looking forward to receiving and reading it every week with a kind of expectation you would rarely get from reading just another lackluster periodical.

    P.S. This overview of the magazine was written in response to an email sent by Amazon asking for my customary opinion on it. Hence this review.

  • Isn’t this irony?

    Our post-modernist culture is nuanced with anti-establishment of anything traditional and proper, such as decorum, mores, and codes of chivalry. The result of degradation of the values under the pretext of establishing a New Brave World is illustrated  in the following cases of Manifest Grand Irony of Liberalism that is supposed to be synonymous with altruism and niceness.

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    A Nazi sympathizer? Are you kidding?

    According to this week’s edition of The Spectator, an anonymous former British Prime Minister revealed his hatred toward Theresa May by saying that she should be stabbed or done harmed in the most despicably atrocious fashion that reminds me of the gruesome murder of women by the Reaper of Whitechapel in the late Victorian period. Then there is a British conservative party leader named Esther McVey, who was maliciously excoriated by John McDonnell, a British Labor party politician instigating the mass in public to “lynch” her. Also, the First Lady of the U.S. Melania Trump was criticized for her supposedly apocryphal colonial fashion in Egypt by the media which also prompted the subsequent rebukes from the public. And this does not stop in the West. The first female president of Republic of Korea, Keun Hae Park was preposterously ousted by her radical left-wing contender Jae in Moon on the count of accepting bribery from a prominent business conglomerate based on unfounded grounds. Besides, Moon’s myrmidons maligned her reputation with indecent computer-generated photo-ops of her to destroy her political career as well as her personal life in prison because she was a leader of a conservative party.

    What the aforesaid ladies have in common is not only their conservative affiliations but also their social defenestration from their societies that show neither sympathy nor solidarity among the members of the parties and of the humanity in general. But then, woe betides anyone declaiming against the faults of the demagogues! Criticism of a political rival on different stances with courtesy is countenanced and actually encouraged in democracy, but contextualizing it in the egregiously violent words toward the women amounts to terrorism and therefore should be publicly deplored in full force and effect. Besides, however strong-willed and imperturbable the aforesaid women might seem in public, they are “ladies” deserving being treated with courtesy, for none other than being women because they are women. Where has all the honorable, respectful chivalry gone? It’s a code of honor, civility, respect toward womanhood that is transcendent of geographical, cultural, and racial boundaries. Just because they are conservative does not give anyone a license to harass them with malicious verbal remarks or gestures marshaling a mass prompting for the behoof of their political hegemony.

    To top it all off, the aforesaid betrays the usual faux-pas of declining against their contenders ad hominem, not on the ground of substantive factors or evidence, as Shakespeare corroborated thus: “Condemn the fault, and not the actor of it?” So it’s not altogether based on the standard of Reason but the manifestation of appetites, the raw emotions, the unbridled egos. Sounds antiquated, abstract, or even priggish? – Maybe so, but the men speaking about the women in the aforesaid manner are beyond the pale because it IS a violence of men in power against their women peers in a form of sordid verbal harassment. And it makes me wonder why #MeToo tweeters seem to connive at it, doing nothing to mobilize the supporters for pillorying the guilty men as usual.

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  • Fairy summoning in the Florentine Renaissance period

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    A supernaturally pretty fairy deludes men’s hearts.

    There are magical elements in religion, and there are religious facets to the practice of magic, as succinctly summed up by Sir Walter Raleigh: “The art of magic is the art of worshiping God.” That’s how I feel and what I see during my Dutiful Sunday Morning Masses, the ancient rite of the Church, a perennial panoply of syncretism with its splendid paraphernalia of prayers and the liturgical ceremony of rites and mechanical recitation of prayers; it is the melding of religions or beliefs of the similar elements but of different origins. Hence, to come upon an article in the recent issue of BBC History Magazine about an academic study by a certain British scholar of the existence of fairies in the context of the validity of cultural and historical artifacts gave me an uncanny pleasure.

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    The famous Dr. Faust, summoning Mephistopheles for his service

    In fact, Religion (that is, Christianity) and Magic (in the forms of divination and sorcery) are not to be seen as polar opposites and antithetical systems of belief because they are interdisciplinary agencies of attempting to seeking and offering a panacea to our dilemmas – physical, metaphysical – competing for supremacy in propitiation. Such mysteriously syncretic elements of the two different agencies of beliefs became the academic subjects of intellectuals, such as Francis Bacon and John Aubrey who accepted the potentialities of physiognomy as an infallible guide to predicting one’s character and argued for the validity of non-Christian practice based on certain intellectual bases therein. With this in mind, you would not be surprised to learn that fairy summoning rituals were all the rage in the Renaissance period (15th~17th centuries), indiscriminately practiced by all strata of society, learned or ignorant, rich or poor, Christian or pagan. The author of the article informed the reader that the early Renaissance idea of fairies was pretty nebulous and varied with a wide arc of wonder and trepidation and that the dainty image of ever famous “Tinker-bell” was a Victorian construction of the whole fairy race.

    Then, how did the “real” fairies look? Although there is no magisterial, definitive version of the physiognomy of a fairy, a collective description gleaned from various records boils down to it as a supernaturally attractive man/woman imperiling the souls of whoever it was summoned to, which is reminded of incubus/succubus, consecutively. Notwithstanding the dubious nature of fairies, the invocation of fairies halfway between angels and devils was widely used in hope to (1) acquire medical knowledge, such as whereabouts of herbs and their properties; (2) delight in the highest degree of sensual ecstasy; and (3) reveal the future and prevent from misfortune in advance. Be it as it may seem wholly pagan, the summoning ritual was surprisingly required for God’s intervention because it included periods of purification through abstinence, fasting, and prayer in preparation, all of which would testify to the sanctity of the performer ministering to the moral and ethical character. God willing, a fairy at request manifested to the summoner, but he should not come out of the circle he had drawn because it protected from sudden maleficence of the ambiguous fairy.

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    Delphic Sibyl from the Sistine Chapel fresco by Michelangelo

    In sum, the article was an elegant primer for a further interdisciplinary study of literature, religion, and folklore from the medieval times to the Reformation period and possible stretching to this date. The exemplary texts that spring to my mind are Religion and The Decline of Magic by Keith Thomas and Christopher Marlowe’s version of the legend of Dr. Faust, both of which are excellent testaments to the contextualization of the esoteric knowledge on the grounds of intellectual bases into academic studies of social, cultural, and historical facets of different zeitgeists, which also serve as invaluable literary artifacts to epochal changes. But for all that is worth, this relation between religion and magic is commensal, exhibiting a mesmerizing consilience of gods and God, profane and holy, pagan and ecclesiastical, forbidden, and disciplined, as superbly unfolded in the Sistine Chapel fresco, prodigiously expressed by Michelangelo.

     

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  • The Beautiful World of Henri de Toulouse-Lautrec

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    Moulin Rouge La Goulue 1891by Henri de Toulouse-Lautrec

    On my desk now, I have a lovely little music box made out of a replica of Lautrec’s Moulin Rouge La Goulue 1891 that pleasingly plays “French Can Can” when I wind up a handle attached aside to the box. The sweet melody played from the vivacious four-color lithograph affords a delightful digression during my study, which sparks off the subsequent musings on the artist and the arts, self-proclaimed, would-be,and aspiring artists and the act of creation itself.

    A creator of the arts is a solipsistic benefactor of humanity whose congenitally proud egotism is a grand collective reflection of his cultivated trauma, sadness, frustration, anguish, and anger. With this in mind, an artist is endowed with a certain kind of poetic license to be freely and respectfully egoistical because an act of creation – or sometimes referred to as “intellectual drudgery” – demands of an unusual degree of courage, imagination, imaginativeness, knowledge, confidence and patience, all in a frenzy of his imago already existing or incipiently forming, by pouring out everything that is in him unsparingly, furiously into his creation. In fact, creative originality of standing quality often reflects high resources of courage, especially when the artist will not yield to his formidable foe in the form of biological determinism. Such was a noble spirit of Henri de Toulouse-Lautrec (1864-1901), a French painter and illustrator who sublimated his existential cross into his glorious laurel through the medium of art, the creation of his own reality of the world as he saw and felt in his mind’s eye.

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    Henri de Toulouse-Lautrec (1864-1901)

    Anyone who is interested in the Post-Impressionist paintings by Cezanne, Gogh, and Gauguin, might have come across Lautrec’s bold but gorgeous posters of actresses and dancers of Paris cabarets and theaters during the Belle Epoch period (1870-1914). Lautrec’s inherited disabilities as a result of his aristocratic familial consanguinity blighted him with grotesque physical deformities and congenital weakness: a midget taking a feral resemblance to a cross between a bull frog and a monkey. If you think that this physical misfortune alone merits his artistry or self-inflicting sybaritic lifestyle, you are probably not seeing the forest for trees. True, that he was often too ill to paint any and frequently visited the brothel to dispel his existential loneliness due to his pronounced external features. However, it was his preservation of a sense of purpose in life and tenacious grasp on his artistic existence, his recognition of the values he possessed and talent to express them to mark his standing in the world. The wisely chosen attitude toward things that he could not change but accept speaks to our world of post truths, grand fustian narratives, fake news, and fleeting ambitions that demerits  courage and patience, which are the handmaids of genuine confidence as a reservoir of creativeness.

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    Le Rire Les Grans Concerts De L Opera 1897  by Henri Toulouse Lautrec

    Being an admirer of the works of this amazingly daring and talented artist, I believe anyone struggling to better the self can relate to a prodigy of courage and effort demonstrated by Lautrec at the darkest hours of his life, when in fact it was the most creative time of his artistic career as a highly sought-after illustrator of French entertainment industry that provided visionary artists and technicians the substantial grist for the mill of their subsistence. Into this dazzling new luminous conflation of art and technology staged Lautrec, lord of the blank space and the bold line, to claim his dominance as the bell epoch’s master of artistic poster designer not only of his time but also of our time. The capital difference between Lautrec and his contemporaries was his daring characterization of the models and ambience he portrayed; the individuality was in the expression of the colors, lines, and perspectives, making the subjects into work of new creation, elevating their planes and milieus into the artistic ether of exquisite beauty and peculiar charm, giving unforgettable impressions on the minds of the beholders.

    Lautrec proves to be a human testament to triumph of will over biological/social inhibitions during difficult times. His decision to work through his sadness by painting comes closer to serving as a sovereign remedy to the existential ills than any other semblance to solution thereof. In light of the above, it occurs to me that to practice any form of art, however good or bad, is not a prerogative of a professional or publicly recognized artist with more than hundreds of followers. The actualization of ideation, i.e., an expression of yourself in writing or painting, is a noble act of claiming your sovereignty, your own intractably unique self that attests to your existence, a sense of purpose in life. A life is not fully realized unless you actually live through it by unlocking what’s inside you. Be it ever called a cathartic effect or solipsistic satisfaction through the medium of creative act, just as Aristotle defined the primary function of the Arts as an imitation of natural beauty. That is why I write, and so should you.

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  • Jane Eyre (1983 BBC TV Mini-Series)

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    Jane Eyre, the Timeless Classic

    Charlotte Bronte’s Jane Eyre (under the pen name of “Currer Belle” to discombobulate her biological determinism) is neither a romantic novel about a lonely young woman falling for her rich master nor a proto-feminist literature subtly championing women’s economic independence and choice to select their lovers on their own. It is a story of a resilient and noble spirit armed with education, clothed in a canopy of humanity, and adorned with reflective beauty of the mind that transforms physical plainness into comeliness. That’s what makes our heroine Jane Eyre timelessly unforgettable, undeniably attractive; perchance, that’s why this novel has been made into a series of film versions for television and cinema resurrecting the ambiance of the period and bringing the hauntingly impassioned characters into life. Of all the dramatized adaptations of Jane Eyre, this 1983 BBC mini-series version merits itself in the movie firmament as the authoritative translation of Charlotte Bronte’s original novel, wonderfully delivered by a cracking screenplay, a brilliant cast of performers, and a correct setting of the story, resembling none other than themselves altogether in this riveting panoply of Bronte’s dazzling creation.

    Dramatized by Alexander Baron, this TV series is composed of eleven episodes that faithfully capture the epochal moments of the passionate heroine Jane Eyre from the moments she was cruelly castigated by her callous aunt and her equally sordid cousins to her eight years of boarding school experience, to the fateful encounter with the brooding but vulnerable Mr. Rochester, and to the significant events packed full of surprises and serendipity worth every reward to the lonely Jane. The gem of this BBC miniseries is that each of the episodes is treated as a small story – that is, a story embedded in a whole story as if it were a short story itself – so you can skip the early years of Jane and jump into her employment as governess for Adele, the only daughter of Mr. Rochester at Thornfield without feeling adrift from the previous story that will defenestrate you to the middle of nowhere in the whole story. Of course, for those of us who have read and re-read the novel since the time immemorial, it’s a foregone conclusion, but even if you haven’t, take heart and play it fast forward to meet the grown Jane (although she’s only nineteen years old.) in her tantalizing, suspenseful moments with Mr. Rochester and even St. John Rivers.

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    Zelah Clarke as Jane Eyre and Timothy Dalton as Edward Rochester

    At the heart of the drama lies the commendable performance of the characters: Jane Eyre, played by Zelah Clarke, Edward Rochester aka “Mr. Rochester,” by Timothy Dalton, and St. John Rivers, by Andrew Bicknell invest the drama with the beautifully nuanced dialogues and gestures, which are never outlandishly displayed, vying for individual attention, but harmoniously concerted that impart the enthusiasm and the verisimilitude to the story. The appearances, gestures, and diction of these three characters are exactly what I have always imagined them to be in my mind’s eye. Clarke’s rendition of Jane Eyre is the finesse itself that would make Charlotte Bronte happy with her performance as well as physiognomy. Jane is a passionate soul, but conservative, if not conventional. She is an intelligent woman who loves her gruff but deeply hurt and lonely Edward Rochester as her equal despite a sea of an age difference and his petulant past. Unlike other Jane Eyres played previously and posteriorly, Clarke’s Jane epitomizes the heroine of oddly beautiful enigma personified: the plain but pretty, expressive but demure, passionate but docile, sensitive but intense, patient but yearning… Which is befittingly summarized by St. John Rivers, wonderfully and unforgettably played by Andrew Bicknell: “She has an unusual face rather…The grace and harmony of beauty are wanting in her features. She is not at all handsome…” I have seen other film versions of Jane Eyre, but none other than this Clarke’s Jane Eyre has won my approval in terms of all things regarding the heroine of Charlotte Bronte’s original novel.

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    Andrew Bicknell as St. John Rivers

    That goes the same for Timothy Dalton’s irrepressible Edward Rochester and Andrew Bicknell’s stoical but misguided St. John Rivers. On a personal note, Bicknell seems to nail the role down as handsome and intelligent St. John Rivers, who prioritizes his religious duties as a parson over his human feelings and emotions for his beautiful and kind-hearted admirer Rosemund Oliver in the irrational belief that stoicism is the grist for the mill of vocation as a man of the cloth. He believes that it is his calling to be a missionary in India and that it behooves him to abnegate sensuous delights to which a man is naturally inclined with all his might. Watching Bicknell playing the character makes me wonder if the casting director or the screenwriter had the uncanny ability to conjure up the spirit of Charlotte Bronte and ask of her the fitting image of the character before the production of the drama. The tall, imposing manly figure of St. John Rivers with beautiful Grecian facial features and golden hair is just as the description created by Bronte in the novel as if she had seen Andrew Bicknell in the peculiar alchemy of literature that enabled her to look into the future and to view her character incarnate.

    All in all, this 1983 BBC miniseries of Jane Eyre will arrest your full attention to every scene of the episodes without infelicity and pomposity that classical period dramas sometimes tend to produce on account of obsolete diction and rude gestures that look incongruously emphatic to our modern senses and sensibilities. This is a quaintly gorgeous drama without the ostentatious glamor of television drama exhibiting luminous Vanity Fair; it shows that just simple good scripts based on the loyal adaptation of the original novel and excellent performance of the fine cast that seems to be destined for the roles can translate the imaginative world of the author into the visual firmament of television drama this beautifully and impressively in a way that makes you feel the emotions of the characters by passing over to their inner worlds.

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