Of course, no m…

Of course, no matter how keenly, how admirably, a story, a piece of music, a picture is discussed and analyzed, there will be minds that remain blank and spines that remain unkindled. “To take upon us the mystery of things”—what King Lear so wistfully says for himself and for Cordelia—this is also my suggestion for everyone who takes art seriously. A poor man is robbed of his overcoat (Gogol’s “The Greatcoat,” or more correctly “The Carrick”); another poor fellow is turned into a beetle (Kafka’s “The Metamorphosis)—so what? There is no rational answer to “so what.” We can take the story apart, we can find out how the bits fit, how one part of the pattern responds to the other; but you have to have in you some cell, some gene, some germ that will vibrate in answer to sensations that you can neither define, nor dismiss. Beauty plus pity—that is the closest we can get to a definition of art. Where there is beauty there is pity for the simple reason that beauty must die: beauty always dies, the manner dies with the matter, the world dies with the individual. If Kafka’s “The Metamorphosis” strikes anyone as something more than an entomological fantasy, then I congratulate him on having joined the ranks of good and great readers.

Vladimir Nabokov’s lecture on Kafka’s Metamorphoses. Read the full here.

The Best Type of Censorship

Newly literate and still awed by the printed word, the Russian governors are terrified of ideas. If only they knew what out governors know: that in a huge egalitarian society no idea which runs counter to the prevailing superstitions can successfully penetrate the national carapace. We give our solemn critics every freedom, including the one to fail to be heard. And fail they do: silence and indifference neutralize the irritant more effectively than brainwashing.

“Satire in the 1950s,” Gore Vidal

Eusapia, from Invisible Cities

This excerpt appears on pages 109-110 in Invisible Cities by Italo Calvino, specifically Harvest/HBJ’s 1974 edition.

No city is more inclined than Eusapia to enjoy life and flee care. And to make the leap from life to death less abrupt, the inhabitants have constructed an identical copy of their city, underground. All corpses, dried in such a way that the skeleton remains sheathed in yellow skin, are carried down there, to continue their former activities. And, of these activities, it is their carefree moments that take first place: most of the corpses are seated around laden tables, or placed in dancing position, or made to play little trumpets. But all the trades and professions of the living Eusapia are also at work below ground, or at least those that the living perform with more contentment than irritation: the clockmaker, amid all the stopped clocks of his shap, places his parchment ear again an out-of-tune grandfather’s clock; a barber, with dry brush, lathers the cheekbones of an actor learning his role, studying the script with hollow sockets; a girl with a laughing skull milks the carcass of a heifer.

To be sure, many of the living want a fate after death different from their lot in life: the necropolis is crowded with big-game hunters, mezzo-sopranos, bankers, violinists, duchesses, courtesans, general–more than the living city ever contained.

The job of accompanying the dead down below and arranging them in the desired place is assigned to a confraternity of hooded brothers. No one else has access to the Eusapia of the dead and everything know about it has been learned from them.

….

They say that every time they go below they find something changed in the lower Eusapia; the dead make innovations in their city; not many, but surely the fruit of sober reflection, not passing whims. From one year to the next, they say, the Eusapia of the dead becomes unrecognizable. And the living, to keep up with them, also want to do everything that the hooded brothers tell them about the novelties of the dead. So the Eusapia of the living has taken to copying its underground copy.

They say that this has not just now begun to happen: actually it was the dead who built the upper Eusapia, in the image of their city. They say that in the twin cities there is no longer any way of knowing who is alive and who is dead.