Seven years on the blog

Today marks the seventh anniversary of this website, which I made public on this day in 2017. The first post here on the blog, a modest—by my present standards—reading year-in-review, appeared at the end of that month. Two years ago I reflected on my decision to start a blog in the first place and how different my life over the half-decade since I’d launched this site. It’s changed even more drastically since that post, and for the better.

As a measure of how the blog is growing, sometime last month I published my 600th post here. That milestone would have seemed unachievable to me when I was typing away about Sword of Honour and News of the World and launching Dark Full of Enemies seven years ago.

Reflection and planning ahead has typically been reserved for the New Year, but I’ve found this anniversary to be a better opportunity for me to do that kind of thinking. And so here, briefly, are a few short-term things as well as some long-term projects I’m either considering or planning:

What to expect soon:

• I have a few essays and book reviews I intend to write with what’s left of the year, including some for other sites.

• I’m outlining my usual year-in-review posts for books and movies. 2024 in books will be very fiction-heavy, as I’ve already noted here in my Spring and Summer reviews, and 2024 in movies will be short. I considered scrapping the latter altogether, given the state of American cinema, but there were a handful of new movies I really enjoyed and a few great new-to-me films that I want to mention.

What I’ll begin soon and you’ll see later:

• It’s time to get The Wanderer, my longest novel, finished and available. I started the rough draft when our third child was a few weeks old. He’s now five and a half and has two baby brothers. The manuscript has been through a couple rounds of marking up, editing, and a whole lot of what I call “cooling on the windowsill,” but it needs to be done whether I ever feel like I’ve done enough research on sub-Roman Wales or not. I plan to start a final read-through over Christmas break.

• I have two more novels in rough outline form and plan to move on one of them in the new year. I’m just having a hard time deciding which one.

• The second installment of The Wælsings’ Revenge is in the works. If you missed part one, you can read it at Illuminations of the Fantastic. Portions of the final third, to be completed who knows when, appear in The Wanderer as foreshadowing.

An in-between project:

• Since creating a Substack account in order to contribute guest posts like my essay on historiography and my review of Homer and His Iliad this summer and fall, I’ve considered using it for a biweekly or monthly newsletter. It would not be a proper blog, since I don’t want it to supersede what I’ve been doing here for seven years (for reasons Alan Jacobs lays out here), but a miscellany of what I’ve been reading, what I’ve been writing here, what I’ve been working on, quotations from whatever books I’m reading at the moment, and other miscellany.

If that’s something you think you’d enjoy or benefit from, please let me know. I’m considering launching this at the end of this month since, as this blog proves, that’s a fortuitous time for new projects.

Of course as helpful as this blog has been to me and as much as I’ve enjoyed it, it would be nothing without readers. Thanks for y’all’s readership, encouragement, and correspondence over the years. I pray we can enjoy that for many more.

Hiss boom bah

Several weeks ago I wrote about the dangers of mismatching verbs with the action they’re meant to describe, like the needle of a syringe “digging” into an arm or a rocket propelled grenade “poking” through the door of a Humvee. This danger is especially pronounced with dialogue tags. 

Yesterday I started reading a new novel about a British tank crew in Normandy during World War II. It’s already very good—I hope to have more to say about it here at the end of the year—but this morning I read the following, the response of the tank commander to his crew’s nervous chatter as they prepare to attack a German position:

“Pipe down,” James hissed. “Driver, advance.”

It’s not too pedantic to point out that the phrase “Pipe down,” with its plosives and open-mouthed vowel sounds, is physically impossible to “hiss.” 

What the author is trying to capture here is a tone: the terse, tense order of a commander in a dangerous situation. James is just as nervy as his men. But the strongly onomatopoeic hiss suggests a sound other than what we, in our minds, have already heard him say. Hiss might have worked for “Shut up” or “Hush” or “Shhh!” but not this.

The author might have considered a verb that would have more closely matched the dialogue while still conveying the tone he wanted. Bark is the classic example—as in “barking orders”—but is also too close to a cliché to recommend itself. It also suggests shouting, which James is manifestly not doing. It hasn’t reached that point yet.

Elmore Leonard offers the simplest way out of this conundrum. Among the items in his personal decalogue of writing advice is:

3. Never use a verb other than “said” to carry dialogue.

I agree with this rule probably 98% of the time, because it works. Leonard always preferred to convey tone through what was said rather than describing, secondhand, how it was said. When a writer does this deliberately, it can help make his dialogue better. Relying solely on said removes a potential crutch that can lead to bad writing and gradually renders the dialogue tags invisible, concentrating the reader’s attention on the dialogue itself.

Some writers choose to drop dialogue tags entirely. I admire that kind of artistic constraint but think that’s going too far. Removing the tags means relying on description and stage directions to indicate the speaker in any conversation involving more than two people. Even a writer who is good at this, like Craig Johnson, who uses no dialogue tags in his Longmire mysteries, eventually strains for ways to indicate the speaker. He said is simple and almost invisible, and doesn’t break up the rhythm of the talk itself.

The irony is that said would have worked perfectly well in the above example. “Pipe down,” in the context in which it’s said and coming from the character who says it, conveys the right tone all by itself.

***

Looking forward to more of this novel. I’m getting new tires this afternoon, so I should have plenty of time with it. In the meantime, I’ve decided I should resurrect my old series of scholastic commentaries on Leonard’s rules. The last post I wrote concerned regional dialect. I think the next should concern dialogue tags—and adverbs, the subject of rule #4. For the complete list of Leonard’s rules, see this post from the early days of the blog, in which I compare his with similar rules from Orwell and CS Lewis.

For whom?

Inklings James Dundas-Grant, Colin Hardie, Dr Robert Havard, CS Lewis, and Peter Havard on a walking tour, c. 1955

The dangers posed by adverbs in writing fiction—awkwardness, overreliance—is well known. A less obvious problem with adverbs in non-fiction arises when they offer accidental one-word commentary when the author is aiming for dispassionate, nuanced, unbiased narrative. Two examples from very, very good books I’ve read recently:

First, from a book about Lewis, Tolkien, and the Inklings:

Both men enjoyed clubs, but Tolkien especially relished being a part of male-only circles with clever names. It should be pointed out that the view held by Tolkien (and by the vast majority of British culture at this time) was that true friendship was only possible between members of the same gender. For Tolkien and Lewis, this was partially shaped by their generation’s intimate experience with other men in the trenches of war. There were women writers who the Inklings much admired, like Dorothy Sayers and Ruth Pitter, who would very much have been at home with the Inklings. Sadly, women were never part of their official meetings.

Second, from a case study in a book by a religious historian about the theological importance of studying the past:

It is also important to understand the historically complex relationship between various churches and slavery in the late eighteenth- and early nineteenth-century Atlantic world. For instance, Mary Prince had joined the Moravian Church in Antigua. The Moravian missions in Antigua (and elsewhere) did keep slaves, but, paradoxically, the Moravians also ministered to slaves, including to Mary Prince.

To which one might ask: Sadly for whom? Paradoxically for whom?

Not to the Inklings. Not to the Moravians. Sadly here means “sadly to a modern person who expects groups of friends to look like the stock photos on college recruiting pamphlets.” Paradoxically here means “paradoxically to a modern person who has not really thought about how complicated and tangled up the relationships and affections of a world suffused with slavery could be, and were.” Or perhaps they just haven’t read Philemon.

The first passage invites us to imagine some hypothetical world in which the Inklings’ meetings would have been improved by being coed. The second passage actually undermines what it has already said about the complexity of religious groups’ approaches to Caribbean slavery, and suggests as well that those who owned slaves cannot, would not, or should not have ministered to them—which is obviously untrue.

It’s interesting and revealing to me that, in both examples, the adverbs are interjected or parenthetical. They are intrusions of the author’s own time and—possibly but not necessarily—personal perspectives into a past that they have otherwise done an excellent job of describing charitably, with good attention to context and the cultural differences between now and then. The one begins, for example, by pointing out common cultural assumptions and shared historical experiences among the Inklings; the other nests the story of Mary Prince among others equally as complex—of mixed-race abolitionist slaveowners, for example.

Perhaps sadly and paradoxically should be read as a hesitation or lack of confidence. After all, both authors are broaching potentially contentious topics in these passages. The Inklings example especially reads, to me, like something an editor might have insisted on the author addressing. But the result, for the reader paying attention to such things, reads like a slip or a stumble.

Again, both of these come from excellent books, which is why I haven’t identified their titles or authors. But they also offer good examples of why—beyond the usual Strunk & White reasons—you should guard your adverbs closely. Maybe stop and ask For whom? of them more often.

The lightning-bug and the lightning

A recent episode of 372 Pages in which Mike and Conor continue their read through the interminable Tek Kill, the eighth book in a sci-fi detective noir series by William Shatner and ghostwriter Ron Goulart, spotlighted this odd passage:

A tiny needle came jabbing out. It dug into his flesh and delivered a shot of mood-altering drug into his system.

One could point out a number of awkward things in these two sentences, but one of the hosts—I think it was Mike—noted what I did when I heard this: hypodermic needles don’t really dig, do they? At least, one really hopes not.

There’s something off about this description. The verb doesn’t align with what the reader is invited to imagine. Which brought to mind Black Hawk Down.

I last read Mark Bowden’s Black Hawk Down in high school, before the movie came out. I’ve been meaning to reread it for decades now. It’s a brilliant piece of journalism and vividly written, so I don’t want the following to be construed as criticism, but read these short excerpts and see if you notice something that bothered me even as a high school senior when I read it in 2001:

Two of the three men blown out the back were severely injured. One, Delta Master Sergeant Tim “Griz” Martin, had absorbed the brunt of the blast. The [rocket propelled] grenade had poked a football-sized hole right through the skin of the Humvee, blew on through the sandbags, through Martin, and penetrated the ammo can. (p. 115)

Specialist Spalding was still behind the passenger door in the first truck with his rifle out the window, turned in the seat so he could line up his shots, when he was startled by a flash of light down by his legs. It looked like a laser beam shot through the door and up into his right leg. A bullet had pierced the steel of the door and the window, which was rolled down, and had poked itself and fragments of glass and steel straight up his leg from just above his knee all the way up to his hip. He had been stabbed by the shaft of light that poked through the door. He squealed. (p. 125)

Yurek ran across the road to the car to link up with DiTomasso. He passed the alley and saw the downed helicopter to his right. Just as he arrived, the Volkswagen began rocking from the impact of heavy rounds, thunk thunk thunk thunk. Whatever this weapon was, its bullets were poking right through the car. Yurek and the others all hit the ground. He couldn't tell where the shooting was coming from. (p. 168)

The verb poke doesn’t belong in any of these descriptions.

First, poke is just a funny word. You don’t have to subscribe to the whole cellar door theory of sound to realize that. In these intense descriptions of combat, maiming, and death, poke jars on the ear.

Further, poke suggests a small, relatively gentle action. It doesn’t fit what Bowden describes here. An RPG powerful enough to punch “a football-sized hole” through a Humvee shouldn’t be described as poking, nor should bullet fragments and shrapnel poke themselves—an odd reflexive construction—into a soldier’s body. The misalignment in words and meaning is especially clear in the final example, in which a heavy automatic weapon, loud enough to be heard distinctly over the rest of the fighting, is firing through a vehicle at soldiers taking cover behind it.

Finally, the use of poke sticks out—pokes out?—because the rest of the writing is so good. Notice the other verbs Bowden uses to suggest the violence and danger of combat: blow, penetrate, pierce, stab, rock, etc. These are active and vivid verbs and suited to the gravity of the story. Compare the first example above, which is describing the effects of an RPG hitting a Humvee and the men inside, with his initial description of what happened a page before:

The grenade had cut straight through the steel skin of the vehicle in front of the gas cap and gone off inside, blowing the three men in back right out to the street. (p. 114)

Cut is simple, direct, precise, and appropriately violent. Poke is not.

I’ve always figured this was just a case of the writer seeking variety in the thesaurus. One can only describe projectiles destroying targets so many ways. Whatever the case, it was a miscalculation—and a pervasive one. A word search in the Amazon text returned 27 uses of poke in the book. There’s a reason I remember it over twenty years after reading it.

If good writing happens in the verbs, precisely choosing the verbs is paramount, even—or perhaps especially—for good writers. Per Mark Twain:

“[T]he difference between the almost right word and the right word is really a large matter—’tis the difference between the lightning-bug and the lightning.”

Further notes on aliens and the gothic

A few weeks ago when I mulled over the taxonomy of UFO believers as laid out in a recent New Atlantis essay, I mentioned my pet theory that aliens had worked their way into a cranny in the cultural imagination formerly occupied by the gothic. I wrote:

Where the Romantics, when in search of a tingly spine, went to windswept moors under the light of the full moon, relict beasts of bygone ages, decaying houses full of dark family secrets, and the inexplicable power of the supernatural—to the otherworldly of the past—if we want the same sensations in the present we go to the strange lights in the night sky, the disappearance, the abduction, cold intelligences from the future, decaying governments full of secrets, and the inexplicable power of interstellar technology.

(I first propounded this theory a few months ago when I volunteered, very early one morning, to help my wife prepare bottles and medicine for the twins. She had not had her coffee yet and is grateful for your readership.)

I’m speaking very generally, of course, but a few of the specific, superficial things that suggest a parallel between the stories emerging from the gothic and the UFO phenomenon include:

• Remote, lonely locations

• Nighttime—ghosts, werewolves, vampires, and greys all apparently being nocturnal

• Individuals or, perhaps, a small, intimate group being targeted

• A sense that the otherworldly is fixated on or preying upon specific people

• A psychological arc that grows from uneasiness to dread and often ends in paralyzing terror

• Inexplicable phenomena and occult powers (occult in the sense of hidden or unknown)

• Relatedly, unpredictable comings and goings

• Ambiguous and minimal physical evidence

I could probably come up with a longer list, but these immediately suggest themselves. Again, all of the above are superficial general parallels and there are plenty of exceptions—about which more below—but if you were to construct either a gothic or alien story, it would probably have most or all of those traits. But there are deeper and more important qualities that both have in common:

• Their intrusive quality, the way the uncanny or extraterrestrial is perceived as breaking in upon normal life from somewhere else

• Their subsequent disruptive effect upon the normal

• The dense secrecy surrounding them

This gets us really close to the semi-religious dimensions of both, the mysterious, scary, and disruptive being neighbors to awe.

To summarize, the alien story was able to supplant the gothic because both scratch the same itch: otherworldly, slightly or overtly scary, and with religious overtones.

Two caveats:

• UFO stories sometimes originate in heavily populated areas, the two most famous examples probably being Phoenix and Mexico City.

• UFOs don’t always appear at night. In fact, some of the most perplexing unexplained incidents occurred in broad daylight.

I think the rest of my superficial observations hold true, though: the widely-reported “Phoenix lights” were seen at night and Lonnie Zamora and Kenneth Arnold, to pick two daytime incidents, were individuals in out-of-the-way places. All three of the deeper similarities remain. I’d even say that the superficial things—individuals alone in remote places at night—are probably best explained as setting the necessary mood for the intrusion of the mysterious.

Note that I’m treating all of the UFO stuff as fictional, just like the gothic. Remember that I’m mostly a “disinformation non-enjoyer,” though I do enjoy the aesthetic, atmospheric side of all of it. I think the overwhelming majority of UFO sightings are sufficiently explained by terrestrial factors or simple fraud, though some—with unimpeachably honest people seeing something inexplicable, like Zamora and the others in the video linked above—remain tantalizingly unexplained.

I’m also interested in what UFOs say about culture, symptomatically. Why do these stories appeal? I think my “scratching the same itch” theory explains some of it, and yet this is where the most significant difference between the gothic and UFOs comes in:

• The gothic is historically-oriented. When intrusion and disruption occurs, it is the forgotten past intruding on the present. Hence the roles of old houses, family secrets, and medieval monsters.

• The UFO phenomenon is future-oriented. The intrusion and disruption are those of the future breaking into a less advanced past—our present. Hence the roles of laboratories and military facilities, government secrets, and monsters from outer space.

The shift from a delight in the spooky rooted in the past to a delight in the spooky giving us hints about the future is a significant one, and not easily summarized here. Food for thought.

Bigfoot and the resurrection, a Frog Pond test case

A few weeks ago I wrote about Alan Jacobs’s three-strike system for determining whether a current book is worth reading. He laid out some of his system here back in April, writing specifically of new literary fiction. (Brooklynite, three strikes; Ivy Leaguer, two strikes; MFA, one strike, etc.) I brought it up in the context of elite cultural bubbles in general, Edgar Allan Poe’s hated Boston “Frogpondians” being a paradigmatic example.

This was already on my mind because of a trip to our local library with the kids during which I picked up a new book on a whim: The Secret History of Bigfoot: Field Notes on a North American Monster, by John O’Connor. Leafing through the book at home, I alighted on this paragraph:

Even demonstrably batshit belief—in headless cannibals, in Jesus rising from the dead, in the COVID-19 pandemic being a global hoax orchestrated by the CDC and Zoom to prevent the Tangerine Tornado from being reelected—can make you feel as if you’ve pierced the Baudrillardian veil to see the world as it truly is. Not so long ago, perfectly reasonable people thought exposure to moonlight could get a girl pregnant. Or that rainwater found on tombstones removed freckles. Or that 7,409,127 demons worked for Lucifer, overseen by seventy-nine devil princes and helped by countless witches who multiplied faster than they could be burned alive. “I believe because it is absurd,” went the credo of third-century Christian theologian Tertullian. In many ways, our lives remain influenced by beliefs that were set in place when we crucified people on the regular.

It’s hard to know where to start with a specimen like this: the flippant tone (flippancy being the devil’s preferred form of humor), the cloying in-group signaling in which the author invokes meme culture and internet slang and Baudrillard at the same time, the cheap dunk on a bad-faith misquotation of Tertullian—all are worth attention. When Strunk and White condemned what they called “a breezy manner” (elsewhere O’Connor refers to Beowulf as “Mr Big Dick himself,” and Leviathan as “God’s way of reminding Job . . . that He is not to be fucked with”) they had good reason.*

No, what stuck out immediately was the lumping together of COVID conspiracy theories, superstitions, creatures reported in Herodotus, early modern amateur demonology, folklore, and the resurrection of Jesus Christ as “batshit.” (Presumably he means “batshit crazy,” though he chooses to economize his words here, of all places.) And not just “batshit,” but “demonstrably batshit.”

Someone should alert the press.

I decided to find out more about the author, and what do you know? Ivy League MFA, has written for The New Yorker, teaches at Boston College,** and lives in Cambridge, Massachusetts, making him an actual Frogpondian. Using Jacobs’s system, the Columbia MFA is three strikes by itself. At this point the knowing, dismissive tone is self-explaining.

Jacobs’s strike system is a simple heuristic meant to weed out works produced within and for intellectual bubbles. The passages I read—many more than the paragraph I quoted—and the author’s credentials suggest just such a bubble pedigree. So who is O’Connor’s Secret History of Bigfoot written for? As with all bubble writing, the likeminded. NPR, voice of the Frog Pond, called it

a smart, engaging, incredibly informative, hilarious, and wonderfully immersive journey not only into the history of Bigfoot in North America and the culture around but also a deep, honest, heartfelt look at the people who obsess about, the meaning of its myth's lingering appeal, and the psychology behind it.

But ordinary readers aren’t so sure. Here’s a well-put sample from a reader review on Goodreads, where the book has three out of five stars—a vigorously middling score:

I’m really confused as to what the purpose of this book was. As a person who’s uninitiated into Bigfoot lore I didn’t learn hardly anything about the phenomena. The same could be said for the commentary on psychology and delusion. I also don’t think this book is designed with Bigfoot enthusiasts in mind (nobody wants to be casually shrunk and mocked), or skeptics, who wouldn’t have much to take away from this book.

In a bit of serendipity, Jacobs wrote a short, one-paragraph post on his blog that I missed during the hurricane. It’s called “Parochialism,” and is a response to a New Yorker essay by Manvir Singh (Brown undergrad, Harvard PhD, UC Davis anthropology faculty). Jacobs notes simply that “the radical parochialism of elite opinion is quite a remarkable thing” and that, for a writer of Singh or O’Connor’s ilk, “ideas that aren’t present (a) in his social cohort and (b) at this instant simply don’t exist.”

Point (a) is especially important there. Living in a bubble leads the people in the bubble to think that the cocksure, mocking tone characteristic of work like this is just wit. The author can assume that everyone who matters agrees with him, and that anyone who disagrees doesn’t matter.*** We used to call this “preaching to the choir.” And the thing about preaching to the choir is that it’s unnecessary, and no one pays attention.

If you’d like a quick demonstration of just why it’s, well, batshit crazy to lump the resurrection of Jesus in with conspiracy theories and folk medicine, you can start with Richard Bauckham’s Jesus: A Very Short Introduction, a short work by a careful, earnest scholar for Oxford UP. Pages 104-9, which you can start reading here, offer an excellent précis for just why billions of people have believed something like this for two thousand years.

* “The breezy style is often the work of an egocentric.”

** I find it curious, albeit not terribly surprising, that someone who teaches at a Catholic college can blithely describe the resurrection of Christ as a “demonstrably batshit” idea.

*** A different Goodreads user counted 28 mentions of Donald Trump—by name, with more through brilliant nicknames like “the Tangerine Tornado,” which is, bizarrely, indexed—in O’Connor’s book. What writer who is not a well-submerged Frogpondian would risk alienating half of his potential readership to make puerile political digs in a book about Bigfoot?

Poe and Wolfe

Building off of my post about modern Frogpondians yesterday, at the same time that I started studying Poe’s life more deeply—especially his letters and criticism—I also read more of the late great Tom Wolfe’s journalistic monographs. These include From Bauhaus to Our House, a takedown of modern architecture; The Painted Word, a similar treatment of modern art; and Radical Chic and Mau-Mauing the Flak Catchers, a brilliant pair of essays about high-minded leftwing activism and its distance from grungy reality.

With all of these assorted things floating around in my mind I realized one day that Poe and Wolfe took a similar glee in identifying and attacking cliques. Both objected to the self-identified, self-satisfied, and self-righteous cognoscenti who have found a way to dominate a particular field and enforce an orthodoxy, all while feathering their nests and basking in a success lauded primarily by its members, whom they treat as the only people that count. Poe had Longfellow and Emerson, Wolfe had Mailer, Updike, and Irving. And Leonard Bernstein. And Le Corbusier. And…

And once I noticed this similarity, I noticed others. I’ve kicked this idea around with a few of y’all in conversation, but wanted to get some of this down in writing. Consider the following notes toward a comparative study of Poe and Wolfe:

• Both were Southerners

• Both were Virginians specifically—Wolfe by birth, Poe by rearing and explicit self-identification

• Both worked primarily in big northeastern cities

• Both were accounted personally charming and gentlemanly despite their acid literary criticism

• Both worked in journalism and fiction—Poe considering himself a poet who worked for magazines to (barely) make ends meet while Wolfe was a successful journalist who moved into fiction mid-career

• Both, in rejecting and attacking the dominant literary cliques, made themselves political outsiders, though neither was particularly interested in politics except as an epiphenomenon of something more important

• Both had an intense concern for authenticity in fiction

• Both developed immediately identifiable styles intended to convey something more truthful than the dominant style at the time

• Both were mocked for their style

I’ve returned to this and thought about it a lot, especially since realizing that the similarities are not just biographical but thematic.

The regional dimension, especially in Poe’s case, is too easily overlooked, but I think it’s fundamental to understanding both men. Back in the spring I watched Radical Wolfe, an excellent recent documentary on Wolfe’s life and career that I meant to review here but never found the time to. I recommend it. It doesn’t cover Wolfe’s youth and education in detail, but the sense of Wolfe as a Southerner amused by the unquestioned pretensions of the Yankees in the society he was forced to keep from Yale onwards comes through clearly. It certainly resonated with me.

And now, after mentally connecting Wolfe with Poe, I have to wonder whether the man in black, whom we are so used to imagining with a far-off gaze and a tired frown, used to wander the streets of New York and Philadelphia with a small, wry smile on his face the way the man in white did.

Speaking of Wolfe, Joel Miller recently posted about the delicate art of book cover design, beginning with the recent news that Picador is reprinting thirteen of Wolfe’s books with new matching covers. I’m not crazy about the cover art, personally, but my Wolfe shelf is a jumble of different trim sizes and if I can someday tidy that up and Wolfe can experience a much-deserved posthumous resurgence, all the better.

The Frog Pond

One of the things I’ve most enjoyed since I began studying Poe’s life more deeply and systematically a few years ago is his running feud with the Boston literary elite. Poe called them “Frogpondians,” as if they were a bunch of frogs croaking at each other in a Boston park, and faulted them for plagiarism, uncritical public appraisal of each other,* slavish imitation of British styles, false humility in the face of their white-knuckled grip on American letters,** and—my point here—self-righteous uniformity of opinion, a uniformity they didn’t intend to limit to themselves.

Yesterday a cartoonist that I follow on Instagram cheerfully announced that he had “checked his registration”—i.e., voter registration—and cheerfully reminded us to go check ours, too. This came with a collage of glossy, cheerful images of his preferred presidential candidate and her running mate. If you catch my drift.

This didn’t bother me so much as make me tired, especially when I noticed the small print: “Comments have been limited on this post.” A well-to-do cartoonist, with a line of “merch” and a TV show, stumping for the same phony candidate with the same phony excitement as everyone else in his milieu… When people like me complain that actors should act, cartoonists should cartoon, and athletes should athlete without sharing their political opinions, it isn’t so much the fact of their sharing opinions as the sameness of those opinions that I find so wearying.

I’ve been thinking about all of this for a while, anyway, especially since Alan Jacobs shared his three-strike system for choosing whether to bother with a work of contemporary fiction. Author lives in Brooklyn? Three strikes. Book is set anywhere in New York City? Two strikes. Author has an MFA, or lives in San Francisco, or the book is set in the present? One strike.

This might seem arbitrary—though I understood immediately what this system was designed to detect—but Jacobs’s aim is to avoid the tedium of the monoculture:

Literary fiction in America has become a monoculture in which the writers and the editors are overwhelmingly products of the same few top-ranked universities and the same few top-ranked MFA programs . . . and work in a moment that prizes above all else ideological uniformity. Such people tend also to live in the same tiny handful of places. And it is virtually impossible for anything really interesting, surprising, or provocative to emerge from an intellectual monoculture. 

After laying out his strike system, Jacobs continues:

I am not saying that any book that racks up three strikes cannot be good. I am saying that the odds against said book being good are enormous. It is vanishingly unlikely that a book that gets three strikes in my system will be worth reading, because any such book is overwhelmingly likely to reaffirm the views of its monoculture.

See numbers 9 and 12 in this list of “Warning Signs that You are Living in a Society Without a Counterculture” from Ted Gioia.

Occasionally you can witness an up-and-comer being absorbed into the monoculture. Another favorite web cartoonist achieved surprising success doodling in a parttime museum job in a rural area and, after a few years, moved to New York City to be part of the webcomic scene there. A sharp decline in quality followed. The artwork might have improved, but the jokes conformed quickly to the political standards of the terminally online. The cartoonist I’d enjoyed so much disappeared into the frog pond.

And woe unto the artist who fails to adhere perfectly to the monoculture! The civic-minded cartoonist who reminded me to check my voter registration yesterday was subject of a brief pile-on a few years ago when it came out that he had once said mildly pro-life things online. The obsequious apologies necessary to remain in the good graces of the right-minded were duly performed. And it’s hard, of course, not to interpret politically-tinged messages like the one yesterday with past incidents like that in mind.

That croaking sound you hear is the frog pond, and the frogs want you to register to vote.

* One of my biggest surprises in reading about this specific point was that “puff,” meaning to falsely praise and promote, usually quid pro quo—as in writing a “puff piece”—was already in common use in Poe’s day. Poe hated puffing.

** Monopolies can easily outlast the people who establish them. Why else are we still boring high schoolers with Emerson, Thoreau, and other Brahmins, and why else is the American Revolution still presented as a predominantly New England thing?

Martin and Lewis, envy and fascism

No, not that Martin and Lewis!

This morning a friend passed along an insightful Facebook post from science fiction author Devon Eriksen regarding George RR Martin’s Song of Ice and Fire. The series, Eriksen argues, is unfinishable because what Martin wants to do with it clashes with the form. His story naturally inclines in a direction he refuses to take, leading to the current yearslong stall-out.

And why does Martin refuse to follow his story where the form leads it? “Because he’s a socialist,” Eriksen writes. “And a boomer.”

This combination, part deliberate, part instinctual, gives Martin an inflexible cynicism toward heroes and heroism, a cynicism that has always clearly marked his work. And not just cynicism: people like Martin

want to convince themselves that anything which appears good is secretly evil, actually, and that anyone who makes them feel or look bad is obviously evil because reasons. So when they see a hero, they tend to call him a fascist. . . . [I]n George's world, heroism must be a sham or a weakness, because then George's own bad character is wisdom and enlightenment, instead of just lack of moral virtue.

I seem to remember some very old admonitions against calling good evil and evil good.

I’m less convinced by the generational dimension of this critique—generational labels being a kind of materialist zodiac as far as I’m concerned—but I think Eriksen is onto something with regard to Martin’s vocal leftwing politics. One line in particular struck a chord with me: “Socialism’s motivational core is envy, and its one underlying rule is ‘thou shalt not be better than me’.”

This brought to mind one of the concluding lines of CS Lewis’s essay “Democratic Education,” which was published in April 1944, at the height of World War II: “Envy, bleating ‘I’m as good as you’, is the hotbed of Fascism.”

Envy also leads to bad art, or to no art at all.

Lewis’s insight is especially ironic given what prompted Eriksen’s post in the first place. In a blog post from late August, Martin lamented “war everywhere and fascism on the rise,” leading to this slightly unfair but funny riposte:

Dissidents in the Soviet Union composed entire books in their heads until they could scribble them down on toilet paper and smuggle them out despite the threat of torture and imprisonment. But then again, writers like Solzhenitsyn were geniuses, and actually believed in something.

You can find Lewis’s “Democratic Education” online or in the slim paperback Present Concerns: Journalistic Essays, which is one of my favorite collections of his work. And for a writer with a stellar work ethic, who got his books done 350 words at a time come hell or high water (or fascism, presumably), here’s historian Thomas Kidd on the slow-burn success of Mick Herron, whose Secret Hours I’m about halfway through right now. As if to underscore the contrast between Herron and what we’re considering here, Kidd titled his post “Writing When You Have No Time to Write.”

Master of the petty indignity

This week on my commute I took a break from podcasts to revisit Charles Portis’s oddest novel, Masters of Atlantis. Though I love and enjoy all of Portis’s books and Masters of Atlantis has much of what make his others so good, it has gradually sifted to the bottom for me. One of these days I might write a full review if only to sort out exactly what it is that doesn’t work for me.

In the meantime, one of the things that works brilliantly throughout Masters of Atlantis is Portis’s use of the “petty indignity.” Character after character is embarrassed and deflated in minor ways.

The funniest instances involve the main character, Lamar Jimmerson, perhaps the most passive protagonist of any novel I’ve read. After being duped into founding a secret society based on purported Atlantean arcana, Jimmerson spends most of the book in a state of gentle obliviousness, pottering around the Gnomon Society’s headquarters in Indiana, book in hand, and ballooning in size like Ignatius J Reilly at 1/100 speed. Every few decades, some shady type ropes Jimmerson into a scheme to bring Gnomon wisdom into the spotlight and establish it in its rightful place of influence.

These schemes usually involve politics. In 1942, Jimmerson is convinced to visit Washington, DC, where he believes he’ll give an important speech about America’s path to victory—following the esoteric geometric principles in the Gnomons’ Codex Pappus—and visit important leaders for one-on-one consultation. Jimmerson dutifully dresses in his ceremonial robes and poma, a goatskin dunce cap that signifies his office as master, and sets out.

The trip turns into a conga line of petty indignities. An overcrowded train means he has no berth to sleep in and he arrives in Washington already fatigued. As it turns out, his assistant has not actually contacted Congress or national broadcasters about hosting Jimmerson’s speech, and during their search for someone important to whom Jimmerson can impart his secret knowledge he gets lost. He wanders Washington until his robes are soaked in sweat and his flimsy sandals disintegrate. Everyone in the city gawks at him.

Portis captures the mood perfectly. Upon Jimmerson’s arrival:

Hotel rooms were all but impossible to get. At the last minute their congressman was able to secure them one small room at an older downtown hotel called the Borger. It was a threadbare place near the bus station. The trip was hot and tiring. At the Borger a midget bellboy called Mr. Jimmerson a “guy.”

“Is that guy with you?” he said, in his quacking midget voice, as Mr. Jimmerson, a little dizzy from his long train ride, veered off course in crossing the lobby.

“Yes, he is,” said Popper.

“Hey! Hey! Hey! Yeah, you! Where do you think you’re going? The elevator’s over here!”

And later, after getting lost:

At the zoo a bum called Mr. Jimmerson a “schmo.” The bum was reclining on the grass with a friend and said, “I wonder who that schmo is.” The other bum ventured no guess. Mr. Jimmerson passed the rest of the day there admiring the great cats and looking into the queer dark eyes of the higher apes. There was reckoning behind those eyes but the elegance of the triangle would forever escape them. In the lion house he found a dime. His corset would not allow him to bend over far enough to pick it up. He pushed it along with his foot while trying to form a recovery plan, and then a boy came along and grabbed it.

When Jimmerson finally arrives back at the hotel, he finds that his mission to pass his wisdom to the Federal government has been superseded. His assistant has met an even bigger crank, an ambidextrous Romanian alchemist, and the whole trip has been for nothing—the crowning indignity. Jimmerson ends the chapter a broken man, lying in bed thinking about picking up chocolate for his wife while his assistants natter about gold all night. A later run for the governorship of Indiana and a state senate hearing in Texas go about as well as you’d think.

What Portis does brilliantly is to prepare you to feel the offense of being called a “guy” or a “schmo” by strangers. Jimmerson feels constantly put on the spot. He is so tense, so anxious to complete his exalted mission, that every petty indignity finds its mark. His self-consciousness is his undoing.

But this is about as self-conscious as Jimmerson ever gets. As I mentioned, he spends most of the novel unaware of anything. Here, for contrast, is Ray Midge, narrator of Portis’s previous novel, The Dog of the South:

I ordered a glass of beer and arranged my coins before me on the bar in columns according to value. When the beer came, I dipped a finger in it and wet down each corner of the paper napkin to anchor it, so it would not come up with the mug each time and make me appear ridiculous.

I’ll admit here that this level of detail-oriented self-consciousness is uncomfortably familiar.

But what Ray Midge has that Lamar Jimmerson does not is self-regard. He’s self-deprecating about it throughout The Dog of the South but he can’t resist mentioning his many skills and talents. Jimmerson hardly thinks of himself, or much of anything but Gnomon triangles. Couple self-consciousness and self-regard and you’ve got a volatile mix. The petty indignity can embarrass a character like Jimmerson—who is motivated, when he has any motivation at all, by a pious sense of duty—but self-serving characters like Austin Popper, his assistant and general shyster, or Sir Sidney Hen, Jimmerson’s brother-in-law and chief rival, can be destroyed by it.

After all, destruction follows after pride, which is what we’re really talking about here.

And Portis exploits pride really well. He peopled all of his novels with blowhards, arrogant cranks, self-appointed grandees, and at least one false Messiah—all people who live permanently on their high horse—and all of his novels feature the humbling comeuppance. In that way Portis’s novels, in addition to picaresques, sharply observed local color tales, and comic shaggy dog stories, are also morality plays.

More writing advice from Lewis

Years and years ago I collected lists of writing advice from three authors—CS Lewis, George Orwell, and Elmore Leonard—and shared them here, both for my own reference and for anyone else who might benefit from them. The Lewis advice came from two separate sources, a letter from the 1950s and his final interview in 1963, and came to eight interrelated points about clarity and precision.

This morning I came across the following, from a 1959 letter to an American schoolgirl collected in Letters of CS Lewis. I own this book, so I don’t know how I’ve missed this set of writing advice before, especially since it may be the best and most systematic that I’ve seen from Lewis. I reproduce it here in full:

It is very hard to give any general advice about writing. Here’s my attempt.

(1) Turn off the Radio.

(2) Read all the good books you can, and avoid nearly all magazines.

(3) Always write (and read) with the ear, not the eye. You shd. hear every sentence you write as if it was being read aloud or spoken. If it does not sound nice, try again.

(4) Write about what really interests you, whether it is real things or imaginary things, and nothing else. (Notice this means that if you are interested only in writing you will never be a writer, because you will have nothing to write about. . . .)

(5) Take great pains to be clear. Remember that though you start by knowing what you mean, the reader doesn’t, and a single ill-chosen word may lead him to a total misunderstanding. In a story it is terribly easy just to forget that you have not told the reader something that he wants to know—the whole picture is so clear in your own mind that you forget that it isn’t the same in his.

(6) When you give up a bit of work don’t (unless it is hopelessly bad) throw it away. Put it in a drawer. It may come in useful later. Much of my best work, or what I think my best, is the re-writing of things begun and abandoned years earlier.

(7) Don’t use a typewriter. The noise will destroy your sense of rhythm, which still needs years of training.

(8) Be sure you know the meaning (or meanings) of every word you use.

Excellent, generally applicable advice. I’d say his attempt succeeds. A few of my own glosses:

#1 is a good caution against technological or media distraction. Most of the advice from the last few years will have something about staying off Twitter or putting your phone in another room while writing. Same principle.

#2 is evergreen but perhaps even more important now thanks to the exponential proliferation of trash reading material on the internet. AI-generated textual “content” will only aggravate the problem. Read old books of a wide variety.

Speaking of Elmore Leonard, he’s a good illustration of #3. His dialogue always sounds natural and his third-person narration is so effortlessly conversational that one is not conscious, after a while, of reading it. Great writers can achieve this effect in a variety of ways, not necessarily Leonard’s.

My worst experience with #5 is simply leaving a detail out. Attentive readers of Griswoldville might note the word musketoon in the glossary at the back, though the word appears nowhere in the novel. Well, it was supposed to. One character, a cavalryman who encounters the narrator just before the climactic battle, rests a musketoon on his thigh in my head, but that detail either never made it onto paper or was trimmed and never reinserted in a better place. Fortunately this omission affects nothing in the scene negatively, but it has always bothered me—and cautioned me to make sure I know which details I’ve actually written.

This is where revision and having other people read your manuscript proves most helpful. When writing The Snipers, I had a clear, concrete picture of all of its locations in my head, but I didn’t effectively describe all of them on paper. JP Burten (whose second novel has just come out, by the way) pointed out that the geography of one early scene was totally unclear. I worked hard to fix that, and it strengthened that scene.

#8 has been on my mind a lot recently thanks to YouTube. Listening to—rather than watching—a lot of aspiring YouTube documentarians (I have specifically American YouTubers in mind) has made me wonder whether they know how English works or what words mean. Malapropisms abound. Most often they misuse words as they strain to sound more serious and intellectual than necessary. Basic attention to meaning is sacrificed for a pretentious (or portentous) tone. Which becomes self-defeating, in the manner of Michael Scott trying to use big words.

The mercenary aspect of seeking views by producing videos on the same handful of sensational stories—how many Dyatlov Pass documentaries does a man need?—also plays a role. Per #4, someone who isn’t interested in material for its own sake will not take the care over it that Lewis’s advice requires.

Introducing historiography at Miller’s Book Review

Earlier this month I was humbled to be asked to contribute to Miller’s Book Review, an outstanding and wide-ranging Substack run by Joel Miller. Joel asked that I put together an essay on the nuts and bolts aspects of historiography, one of my favorite subjects and a regular topic on this blog. After a few abortive attempts to summarize everything (“It is a great mistake to include everything,” the late John Lukacs once said, accurately) I turned in an essay organized around a few of the books I like to recommend to students who are curious about how history works as a discipline.

I’m pleased to say that the essay is now available! Read the whole thing here. Expect some Herodotus, some basic research questions, some philosophy of history, some theory, some deadball era baseball, a warning or two, one salvaged reputation, a little dunking on Ridley Scott, a whole lot of Hitler, and several books I heartily recommend.

And be sure to subscribe to Joel’s reviews. I’ve added many more titles to my to-read list thanks to him. I’m grateful to him for the invitation to write—and to learn a little about Substack at last—and hope that y’all will enjoy the finished product! Thanks for reading.