Posts from March 2015
March 4th, 2015
Some Penguin Classics open up windows on alien worlds, and they do so every bit as effectively as the very best sci-fi and fantasy, but through radically different means: by showing us what was, not what wasn’t. A perfect demonstration of this would be the slim and elegant new Penguin Classic edition of Tenzin Chogyel’s 1740 work The Life of the Lord Victor Shakyamuni, Ornament of One Thousand Lamps for the Fortunate Eon, here given the slightly more manageable title of The Life of the Buddha by its brilliant and unashamedly effervescent translator Kurtis Schaeffer, who assures us in his Introduction that Tenzin Chogyel had what beleaguered readers of pre-modern literature (especially the large student audience at which one can’t help but think this volume is aimed) would consider the best of intentions:
In his telling of the Buddha’s life he endeavors at all times to tell a concise and quickly moving story that is at once exciting and emotionally engrossing. Occasionally he will stop to note an alternate version of a particular episode, or pause to speak directly to the reader about the proper way to pay reverence to the Buddha or to keep him in mind on holy days.Yet he never tarries too long. Tenzin Chogyel is not interested in systematically laying out Buddhist doctrine or prescribing practice. His task is to tell a good story.
Tenzin Chogyel, Schaeffer tells us, was a prolific and respected Bhutanese writer, a leader of the Drukpa Kagyu school of Buddhism, and the country’s tenth Lord Abbot, its highest ecclesiastical authority, and he wrote his Life of Buddha two thousand years after the Bodhisattva made his Earthly debut as a concept and a literary figure. And although it can be very jarring to read such a sparse and liturgical work as this Life of Buddha while remembering that it was composed in the same year James Boswell was born (as was no doubt intentional, it very much has the feel of an ancient text), Tenzin Chogyel nonetheless thoroughly grounded his work on a huge variety of literary precedents, foremost among them the huge work by 14 th century historian Buton Rinchendrup, whose History of Buddhism, Schaeffer writes, “is a model of scholastic writing, brimming with quote after quote from Buddhist scriptures, entertaining historical arguments, and theological queries, and it is ever willing to sidestep criticism by posing rhetorical questions only to offer the ‘correct’ answer.”
“This is the treatise’s great strength as a work of Buddhist doctrine,” he tells us sadly, “and it is its great downfall as a compelling work of literature.”
This isn’t a downfall shared by Tenzin Chogyel’s The Life of Buddha, which at 100 pages is as almost as lean and every bit as compelling as any Christian Gospel – especially if you picture a Jesus who, instead of vanishing from sight during his sexy, turbulent teenage years, lived those years to the fullest as the Bodhisattva does, bedding women, debating men and gods, trying his hand at all manner of crafts, beating everybody at feats of strength and skill, and doing it all with a happy, eager smile on his handsome face. I might not agree with Schaeffer’s implication that Buton’s History of Buddhism is too abstruse for Penguin Classics to touch – this is, after all, the publisher who gave us a Penguin Classic of the Domesday Book – but I couldn’t agree more with his characterization of Tenzin Chogyel’s book as too good to miss. I haven’t been this entertained by a Penguin Classic in many, many months, and our translator deserves a lion’s share of the credit for that, since even my untutored eye could easily tell this is a text that, however short, could easily have been rendered inert in less skillful hands.
Instead, Schaeffer perfectly captures the lightning-fast changes of pace and tone that Tenzin Chogyell crams into his little book, moving from the pathos of prose passages to the sharp tang of poetry, like the verses the seventeen-year-old Bodhisattva hears “wafting” up from the quarters of his harem, reflecting on the various obstacles to true dharma:
The pain of age and illness burns the worlds.
With no protector, people never know
How to depart this blazing fire of death.
They scramble like a bee inside a jar.
Autumn clouds, the three worlds pass fleeting.
We’re born, we die, we’re actors on a stage.
One life, a lightning flash across the sky.
A cascade falling, speeding down the cliff.
This little Life of Buddha is, then, a resounding success and a fantastic addition to the Penguin Classics line. And if Schaeffer’s comments sound like they’re closing the door on a future Penguin of Buton, well, what about a fresh new edition of the seminal Indian life of the Buddha, the Lalitavistara Sutra, referred to by Schaeffer as the Living Out of the Game Scripture, which surely deserves a Penguin Classic of its own? I happen to have a translator in mind.
March 2nd, 2015
Our book today is Lamentation by C. J. Sansom, the latest of his books to feature the sleuthing adventures of his hunchback Tudor-era lawyer Matthew Shardlake, following Heartstone way back in 2010. This series began with the quietly wonderful 2003 novel Dissolution, and all the strengths so abundantly on display in that first book have ripened nicely book by book. In this latest novel, they’re all on clear display: the prickly character of Shardlake himself, his complicated and constantly-evolving personal life and professional dealings at his Inn of Court, and the confident evocation of the Tudor world, which starts right at the beginning of Lamentation when Shardlake is forced to stand in the crowd and witness the death-by-burning of notorious heretic Anne Askew and three of her fellow prisoners.
The scene is graphically described, and Shardlake’s later reflection on it, though deeply anachronistic, is equally vivid:
“I was there. They made a vast spectacle of it, Bishop Gardiner and half the Privy Council watching from a great covered stage. Treasurer Rowland made me go; Secretary Paget wanted a representative from each of the Inns. So I sat and watched four people burn in agony because they would not believe as King Henry said they should. At least they hung gunpowder round their necks; their heads were eventually blown off. And yes, when I was there, I felt the ground shift beneath me again, like the deck of that foundering ship.”
The year is 1546, and King Henry VIII is dying. His court is convulsed in a chaos of competing factions, many of which are keeping a predatory eye on Henry’s sixth and final wife, Katherine Parr, who sends her agent William Cecil to solicit Shardlake’s help because a potentially-deadly intrigue has recently snared her: a portion of a doctrinally explosive manuscript that was in her possession has been stolen, and she needs Shardlake’s help to find it before it’s used to send her to the block.
Shardlake has always had a quasi-romantic soft spot for the queen, dating back to when she was merely Lady Latimer, so despite the fact that he’s already embroiled in a complex law case at his Inn (Sansom dramatizes legal machinery with a skill that would put most contemporary legal-thriller authors to shame), he saddles up to the Queen’s aid – and of course Sansom wouldn’t be the professional he is if the two cases didn’t end up being intricately connected.
There’s a darker shade of worldliness to Lamentation than any of the previous novels, probably because Sansom is allowing the book to reflect the times in which it’s set, black and dangerous years when a tyrant was dying and the only thing anybody could guess about the future was that it would be much worse even than the present. “If only we could all find the essence of true godliness, which is piety, charity, unity,” one character wistfully says at one point. “As well wish for the moon” Shardlake snidely replies.
These are very dense, very rewarding novels – so much so that I was too eager for the newest one to wait until the finished hardcover reached me (I gobbled it up the earliest electronic version I could reach). If you haven’t tried the series yet, find a copy of Dissolution and treat yourself.
March 1st, 2015
Thanks to the technical wizardry of Open Letters Monthly‘s newest editor, Robert Minto, March debuts a spiffy new look for Stevereads, its first top-to-bottom re-design in almost ten years! To mark the occasion, I thought I’d present a Stevereads alphabet to help orient the hordes of new readers Robert has unconditionally guaranteed me will be helplessly drawn to his vibrant handiwork. Here, then, is one possible shorthand to a great deal of what goes on here at Stevereads:
A is for the Athenaeum – the stately old pile where I’ve spent a significant chunk of my reading and writing life, and where this Alphabet itself is being written!
B is for Boston – my home town, the greatest city on Earth
C is for comics – my permanent sweet-tooth, the 75-year story of the adventures of four-color superheroes over at Marvel and DC … a frequent object of study here at Stevereads
D is for dogs – my sleeping, farting muses, the center of my world.
E is for e-books – It’s astonishing for me to realize that this near-miraculous phenomenon, these electronic book-files that can be downloaded day or night, infinitely annotated, instantly searched, and carried in their hundreds on a stylish sheet of metal no heavier than a paperback, sprang into existence during the brief time since Stevereads started. I occasionally still run across alleged ‘purists’ who claim to avoid e-books on principle, and those alleged purists always seem surprised I’m not one of them. But I was won over the first time an e-book saved me from line-waiting tedium or allowed me to make a deadline or satisfied a specific late-night craving when I was buried in sleeping dogs and would otherwise have had to settle for boring old George Eliot. These things are a technological miracle, plain and simple.
F is for fraud! – The literary world where I make my home is chock-full of such frauds, and take each and every one of them personally, and I’m not exactly shy about that fact.
G is for Gerald of Wales – Of course this whole alphabet could easily just be a list of author names, but I choose Gerald of Wales for a few reasons: a) his obscurity has become a quick shorthand way of needling me for the overall obscurity of some of my reading tastes, b) he wasn’t always obscure! He was the best (and best-selling) author of his century and so illustrates perfectly how unfair obscurity can be, and c) he’s really good! Genuinely enjoyable, as I’ve had occasion to point out from time to time! Pointing out such sometimes-overlooked gems is a big part of what I do here at Stevereads
H is for hauls – book-hauls, that is, with which I indulge myself on a nearly-daily basis. Books come to the house in a steady stream from publishers and self-published authors (the latter due to another ‘h’ entrant, the Historical Novel Review, for which I have the honor to be the US/worldwide “Indie” editor); they come to the Post Office Box in a steady stream handled so expertly by my prized crew there; and they present themselves to me on the shelves of Boston’s many used-book venues (about which more later). In other words, I take in a great many books in any given week, and the mere sight each individual book-haul still thrills me.
I is for the Internet – Another incredible technological miracle, without which Stevereads wouldn’t be possible. The Internet has supplanted all its clunky predecessors in my life: no more DVDs, no more VCR, no more bookcase devoted to quick-reference tomes, no more TV, no more waiting for snail-mail letters from friends, etc. It’s a blessing.
J is for Jamaica Plain – Once upon a time, I would have described my specific neighborhood as a leafy little enclave, but that was before the Snow-Apocalypse of February 2015, which has buried all of Boston, including JP, under ten feet of snow and then blanketed it all in sub-zero temperatures preventing the snow-mountains from melting. Nobody now remembers what the old Jamaica Plain used to be like, but there are pictures.
K is for kids’ books – which have brought me many hours of simple pleasure, something I say unhesitatingly even though such a gruesomely large number of copulating, bill-paying adults I know have allowed their reading habits to degenerate to the point where they read nothing else but books written for children.
L is for long books – for which I have a very marked preference!
M is for magazines – I subscribe to a large roll-call of magazines – The New Yorker, Men’s Journal, Outside, Yankee, The London Review of Books, The New York Review of Books, The New Republic, The Nation, The National Review, National Geographic, The Atlantic, Harper’s, Vanity Fair, GQ, Esquire, Isaac Asimov’s, the mighty TLS, Publisher’s Weekly, Bookforum, Audubon, Smithsonian, and The Saturday Evening Post (and read an even larger roll-call on a fairly regular basis, everything from Natural History to Reader’s Digest), and my account of their contents – In the Penny Press – has been a staple of Stevereads from the start!
N is for notebooks – not the electronic kind, but a solid paper-and-binding notebook, some variation of which I try to have with me at all times, for writing and jotting purposes.
O is for Open Letters Monthly – Naturally! Open Letters Monthly is the literary journal in whose depths you are currently reading this post of Stevereads! Along with John Cotter (author of the novel Under the Small Lights) and Sam Sacks (fiction critic for The Wall Street Journal), I helped to found Open Letters back in 2007, and it quickly expanded to take on many more editors and to provide us all with a creative home where we could come together and do some fun work (and on the rare occasions when we all gather in one place, the sheer amount of bookishness sends off ripples in the space-time continuum)!
P is for Penguin Classics – my favorite publisher (no offense to all my other friends in the publishing world) and the basis for my favorite regular feature here at Stevereads, Penguins on Parade!
Q is for quarrels! – I’m fond of them – and I play to win.
R is for re-reading – This admittedly odd behavior is a bookish favorite of mine, accounting for a good solid percentage of my annual reading-time
S is for Stevereads – The very thing you’re reading! I began it back in August of 2006 and eventually migrated it here to Open Letters once Open Letters was up and running. Here I write about what I’m reading and re-reading, whether it be a Penguin Classic I’ve read six times already or an annoying article in the Penny Press from just this afternoon. I review new books for a living (and for a great deal of fun as well), but here at Stevereads, I present the autobiography of my reading, the personal side of the ongoing process of discovery I find in books. And it’s been an enormous pleasure, writing for all you readers week after week for all these years. I plan to keep at it!
T is for the Throne of Pillows – a semi-mythical sacred location that few have actually seen! A small couch liberally layered and piled with comfy pillows, bookended by sleeping dogs, perfectly positioned for both sunlight and a nearby bookcase, an ideal spot for reading and writing! Every reader and writer should take care to have a Throne of Pillows.
U is for used bookstores – Boston was once a bristling haven of these; decades ago, there were over 30, and I had dear old friends (and fluctuating credit) at all of them. And even today, in what the news magazines refer to as a “post-literate” age, Boston is still home to a healthy-enough assortment of places to find interesting books at second-hand prices. And as long-time readers of Stevereads will already know, the king and queen and reigning empress of these is the Brattle Bookshop, one of my homes away from home (where generous gift certificates can always be phoned in for me, ahem-hem). I’ve been going to the Brattle every week for considerably longer than most of the wonderful young people who work there have been alive, and I unfailingly bring all bookish out-of-town guests there, and in between Boston’s endless round of monster snowstorms, I go there regularly still. If you’re in Boston, come and find me there, and I’ll buy you a book.
V is for vindication – This is closely connected to both F and Q, needless to say!
W is for writing – I do what could be called an enormous amount of writing every day, between reviewing and emailing and editing (and of course NaNoWriMo every November, which I wouldn’t miss for all the mud in Egypt) – and of course right here at Stevereads. I very much enjoy writing; unlike virtually everybody I know, I require absolutely no rah-rah inducement to get me to do it.
X is for the x-factor that haunts all reading complacency – and it’s more important to me than might be apparent from my sexy, self-assured outward demeanor! I have a tendency to form strong opinions about what I read, but I detest people for whom the forming of strong opinions is the end of the process rather than the beginning (I mainly detest them because they’re boring, which is something I try never to be). I regularly re-visit authors and schools of writing I’ve dismissed in the past (I sometimes document those revisitations here on Stevereads) and I’m often very glad I did. I draw a sharp line between ‘opinionated’ and ‘close-minded,’ and I hope always to be on the right side of that line.
Y is for YouTube – specifically, for BookTube, the fruity YA-obsessed sub-basement of YouTube where all the book-geeks hang out. I discovered BookTube around a year ago, and now it makes up the bulk of my YouTube viewing. The most ‘successful’ BookTubers are noxious, utterly insincere, slick professionals who get in, do their best spastic Hank Green impersonations, collect their ad revenue, and get out … but the vast majority of BookTubers are genuinely – even hopelessly – obsessed with books and reading, and the online community they’ve created is an authentically welcoming place. Hell, if I weren’t bulbous-nosed and buck-toothed and smallpox-scarred, I’d probably start a BookTube channel myself!
Z is for zest – i.e. exuberance, which I hope you’ll always find here at Stevereads. Books and reading certainly make me feel all young and zesty, and I aim to convey that here!
February 22nd, 2015
Some Penguin Classics were custom-made to be very handy for traveling, which makes them extra-poignant in the Boston of February 2015, in which nobody packs bags or quick satchels because travel of any kind is impossible and has been for many, many weeks. All flights into or out of Logan Airport have been cancelled, and the large electronic announcement-boards that once told travelers the status of their flights have been dismantled, boxed up, and shipped to more fortunate cities for use in their airports. All roadways were first closed by order of the National Guard and have now been buried under many feet of the snow which has fallen continuously in howling, ripping gales for the last several years. The plucky I’m-an-individual A-holes who thought they’d turn that frown upside-down and don skis for traveling across snow-covered thoroughfares have all been killed and eaten by starving natives driven to such desperation by the shuttering of their fifteen local Dunkin Donuts. There are no sidewalks; the narrow, winding goat-paths battered out by the first waves of evacuating citizenry have long since first frozen over and then been buried in fresh snow. But there’s no need for sidewalks in any case, since it’s not possible to leave the house – twenty-foot snowpacks have blocked all doors and windows for many weeks, and those snowpacks themselves have been reinforced by fifty-foot-tall man-thick icicles extending from the roof to what used to be known as the “ground.”
So one of the two clear design-intentions of the famous Penguin Classics ’60s’ – the little square paperbacks the publisher produced in joyous profusion to mark its 60th anniversary of business – is now thwarted: these cute little things were clearly designed both for quick reading – they’re no more than 80 pages apiece – and for quick access, capable of being slipped into a pocket on the way out the door. But nobody in Boston goes out the door anymore. The door was first snow-blocked and then ice-frozen shut, and more snow is falling as I type this, and much more snow is forecast in the upcoming months, followed by freezing sleet, followed by sub-zero temperatures (for a long stretch last week, fey meteorologists from other parts of the world commented, correctly, that Boston was at that point colder than any other place on Earth; none of those meteorologists was cruel enough to add that Boston was also colder than the equatorial regions of Mars). So traveling with my Penguin 60s is out of the question.
But that still leaves enjoying them, and that’s no small thing, because these are very, very enjoyable little books.
The aforementioned joyous profusion was nerdily sub-categorized, of course (this is Penguin we’re talking about, after all), with different color-codings for different kinds of 60s classics – orange spines for some, black spines for others (there was also a sotto voce sub-categorization of a type also typical of Penguin: a different and slightly brainier set of titles was chosen for UK-only distribution. If asked, Penguin would say this was for copyright reasons, but the whiff of colonial condescension is mighty pronounced). The color-coding doesn’t make much sense in this case, but it certainly breaks up the look of these things on the shelf.
And the 60s themselves are fascinating. At first glance, they seem entirely traditional: a little bit of Beowulf, a few essays of Montaigne, a dialogue from Plato, some short stories by acknowledged masters, etc. But the more you actually read these charming little things, the more you realize how effectively they shift canonical feelings rather than reinforce them.
There are no Introductions. There are no notes. There’s none of the scene-setting for which Penguin Classics are renowned these days. And most of the works themselves are presented free from their own contexts: you get the Sherlock Holmes story “The Man with the Twisted Lip” – not in a collection of Arthur Conan Doyle stories, nor even in an anthology of Victorian crime fiction, but rather just standing there, on its own (well, “The Adventure of the Devil’s Foot” is included as well, but you take my meaning). You get Livy’s account of Hannibal crossing the Alps – but only that, not the rest of Livy. Same thing with the enormity of Edward Gibbon’s The Decline and Fall of the Roman Empire – here, you just get 85 pages of Gibbon’s thoughts on the subject, not three 800-page books. True, you get the entirety of such short works as Rimbaud’s “A Season in Hell” or the “Lysistrata” of Aristophanes, but even in such cases, there’s something oddly new-seeming about getting just the slim translation, with no supporting material or contextualization. As strange as it seems, it really can prompt a fresh examination of the works themselves.
Of course, they’re not for everybody. I once handed somebody a gift of the Penguin 60s Classic of Eudora Welty’s famous short story “Why I Live at the PO” and watched as the recipient recoiled in horror and outright refused to accept it (ah, the gracelessness of today’s young people – one of the world’s truly inexhaustible resources) – not because the story isn’t its usual sublime self, but because of the format of the little paperback. But I myself used to love popping one of these little things into a pocket or shoulder-bag when I was headed out for a day that might be long on unforeseen waiting periods and short on good reading material.
I don’t do that anymore, of course. I don’t go outside anymore. I can’t go outside anymore. Which means I’ll miss Penguin’s celebration of their 80th anniversary, which I hear is going to take the form of an entirely new set of little black paperbacks. That celebration will happen out in the wider world where people still have kinds of weather that aren’t snow and freezing sleet.
But I’ll always have my memories of such a world. And I’ll always have these cute little Penguin 60s Classics … at least until I run low on kindling.
February 20th, 2015
Our books today comprise a small Stevereads landmark: my very first book-haul from Book Outlet!
As some of you will know, I’m delighted to spend time watching all the enthusiastic young people (and a few old enough to know better!) over in the nerdy, inordinately friendly corner of YouTube known as “BookTube.” I love the camaraderie in the ranks of the second-tier BookTubers I watch regularly (the first-tier of BookTubers, like the first tier of all other kinds of YouTubers, is entirely populated by martinet A-holes who have $15,000 professional lighting systems, bone-deep contempt for their viewers, and not one single scrap of interest in the worth of the ‘content’ they’re making)(so I don’t watch them), and I find their unabashed enthusiasm for all things books and reading completely endearing. I even like some of their shared activities – the “tags” they inflict on each other, the bookshelf-tours they sometimes take their readers on, and of course the “book hauls” they so regularly film, in which they hold their latest book- acquisitions up to the camera and talk about them.
The last is my favorite, I admit. There’s something so geekishly natural about it, not just in terms of the new-owner’s joy of a stack of recently-purchased books but also as a reflection on just how seldom any of us ever really gets to do such a victory-dance in real life. On the two-hour car-ride back from the mighty Book Barn in Niantic, Connecticut, or on the subway uptown back from the mighty Strand bookstore in New York City, or even just lugging a bulging tote bag of books home from the Brattle, or the Goodwill, or the Boston Public Library Book Sale, I have many times experienced the euphoria of suddenly owning a bunch more good books, but in virtually all of those circumstances, going back many, many years and including many, many different groups of accompanying friends, I can count on the fingers of one hand the number of times anybody I’ve been with has ever asked me any variation of “So! What-all did you just get, and why does it excite you?”
With BookTube book-haul videos, that slight disappointment is, as it were, edited out. Each BookTuber is free to imagine that every single viewer is deeply interested in these new additions to Ye Olde Personal Library – and the resulting enthusiasm is pretty contagious. It’s a reminder to me that I should do more book-haul entries here on Stevereads.
And even inside the ‘shared activities,’ there are deeper buried traits – and the one I couldn’t help noticing was just how many BookTubers seem to buy their books from the online remainder store called Book Outlet. At first I thought their natural first choice would be Amazon, simply for its breadth of selection. Then I thought perhaps the first choice would be the Book Depository, since BookTube is a very international group, and the Book Depository’s shipping is free. Then I thought perhaps BookTubers shy away from those two options because Book Depository is owned by Amazon and Amazon is openly, almost parodically evil – except most of the BookTubers I follow don’t seem like the type who would know that or care.
Whatever the reason (I suspect it has to do with the #1 disease of BookTube, YA fiction, but I’m trying not to think about that), Book Outlet certainly reigns supreme among BookTubers as the book-buying venue of choice. So even though my own book-buying venue of choice is well-known (a good place to remind you all that the Brattle Bookshop here in snowbound Boston accepts phone orders for gift certificates in any amount, and you need not even be clear on my last name – just call them up – 617-542-0210 – and say “I’d like to buy a gift certificate for Steve” – they’ll know who you mean), I get such enjoyment from BookTube and have made so many delightful email buddies there that I just had to try Book Outlet for myself!
So I spent a while delightedly browsing (what Rose Macaulay wrote about Bookseller Catalogues back in 1935 is every bit as true here in 2015, and it applies equally well to online catalogues as to print ones), then I placed my order and patiently waited. And about ten days later, just before Boston’s fifteenth massive blizzard closed the city down for days, my cute little package came in the mail!
It was just two books, to start with. I didn’t want to overdo things until I knew whether or not I’d like all the non-book essentials of how Book Outlet does business – the efficiency of the shipping, the condition of the books, that sort of thing. But the books came in normal shipping time and in fine condition, so there I was, almost like a BookTuber (only one who’s too old and too ugly and too tech-inept to have a video channel), eagerly opening a book-package from Book Outlet!
My two choices were gems, in their own individual ways. First there was To Crave a Blood Moon, the 2009 third installment in Sharie Kohler’s “Moon Chasers” series, and it was what the kids on BookTube refer to as a “cover buy” (they’ve got a word for everything! Except maybe “persistent literary pedophilia,” but again, I’m trying not to think about that): because there on the cover (presumably under a full moon – a rather odd cover-omission for a book with this title), looking sultry and semi-shirted as always, is our old friend Paul Marron! In this book, he’s going by the euphonious name of Sebastian Santiago, a half-werewolf desperately trying to hold onto his humanity.
But although his name might be different, his predicament is reassuringly familiar – he’s the chained and helpless captive of a vicious group of “lycans” who are using him as an involuntary sex-stud in an attempt to sire some vigorous lycan puppies. When it comes to tight chains and sexual servitude, we know we’re in home territory, and Kohler’s purple prose, um, rises to the occasion:
The only time they ever treated him to [sic] gentleness was when they wanted to rouse [sic] him. Physically, he could not prevent himself from responding. His body had become his worst enemy – his greatest weakness. No matter how he loathed them, they succeeded in using him.
When the lycan group throws beautiful, strong-willed American Ruby Devereux into half-starved Sebastian’s cage in the hopes his hunger will overcome his restraint, all hell breaks loose – but not in the way the lycans expect, and Kohler’s novel quickly romps along from there.
The second book I got from Book Outlet isn’t quite the romp of To Crave a Blood Moon, but I ended up liking it just as much: it’s The Birth of Classical Europe by Simon Price and Peter Thonemann, in a neat Penguin paperback from 2010. I’m a sucker for Troy-to-the-Caesars trots like this one, even though it’s been 270 years since I actually learned anything from any of them. This one is as beautifully put together as all other Penguin paperbacks, and Price and Thonemann do a wonderful, comprehensive job of outlining huge swaths of European and Mediterranean history. My favorite of their many techniques is to remember constantly that the mental and rhetorical forces of history are always at work, shaping the way whole societies see themselves:
The political structures of the Roman Republic familiar in the world of Cicero in the first century BC consisted of the Senate, the people and the magistrates. This tripartite structure was perhaps first articulated by Greek observers of Rome, long used to the system of council, assembly and magistrates in Greek city-states. Polybius, writing in the later second century BC, offered a classic statement of the case, arguing that Rome’s phenomenal strength in his day was derived from the balance between the three elements. Such views, flattering as they were to Rome, were internalized by the Romans, and came to form part of the ways that they thought about their own state. But it would be a mistake to project, as the Romans did, a tripartite analysis of Rome back into the early Republic, let alone the regal period. There are good grounds for thinking that earlier structures were very different.
So I was very pleased with my first-ever Book Outlet book haul! But even so, I realize something key is missing, and that key is made of cardboard: a box was missing! A real Book Outlet book haul consists of so many books that a box – stamped with “Book Outlet” – is required to get them all to my front door. But the folks at Book Outlet are canny: they sent me a coupon for $5 off my next order!
February 19th, 2015
Nothing warms up the icy snowbound ventricles quite like a burst of outrage, and I got one of those recently when I encountered a block of pure editorial cowardice in the Penny Press. Specifically, it was in the 5 February 2015 issue of the London Review of Books (although the cover is misprinted as 2014), and perhaps predictably, the subject was the Charlie Hebdo killings in Paris. In the letters column, a reader named Simon Hammond writes:
As a devoted reader of the LRB I am deeply disappointed by your immediate response to the Charlie Hebdo attack. No message of solidarity, no support for freedom of expression. I would have thought that the execution of the editorial staff of a magazine a few hours’ journey from your own office would provoke a more heartfelt response.
To which Mary-Kay Wilmers, the editor of the LRB, replies:
I believe in the right not to be killed for something I say, but I don’t believe I have a right to insult whomever I please. Those – and there are many – who insist that the only acceptable response to the events in Paris is to stand up for ‘freedom of expression’ are allowing people the freedom to say ‘Je suis Charlie’ but nothing else. There are many other things to be said about the attacks and their aftermath: for some of them, see Tariq Ali in this issue …
The craven nature of such stuff is matched by its worminess; the dodge in the reprehensible first line is only deepened by the insinuating obliqueness of the last line – “there are many other things to be said about the attacks” … many things other than ‘freedom of expression,’ that is, and what might those things be? Are they in fact really plural? Can those ‘other things’ really be anything except some damn variation of “Charlie Hebdo had it coming”? Isn’t that the only construction that can be put on the weaselly line “I don’t believe I have the right to insult whomever I please”?
I read Wilmers’ disgusting response to Hammond over and over, trying and failing to see it as anything other than a preemptive plea for mercy from the same people who sent the killers to Charlie Hebdo. Why, except from cowardice, would Wilmer voluntarily, eagerly surrender a right she in fact does possess, the right to insult whomever she pleases? Not slander or libel whomever she pleases – nobody was slandered in the Charlie Hebdo cartoons, and you famously can’t libel the dead – but insult, which indeed is the kind of freedom-of-expression thing (without the noxious scare-quotes, as if the term is some baroque oddity she found in a dusty old book) the editor of the London Review of Books should defend.
But she directed me to Tariq Ali’s piece in the same issue, so I went and read it, which did nothing at all to calm my outrage. Ali’s piece is of course much longer than Wilmer’s cringing, posturing little paragraph, and if anything it’s more opaque, more careful in its appeasements. Ali is always a careful writer, but I’ve hardly ever seen his prodigious gifts exercised in making less worthy points:
In the week following the atrocities, a wave of moral hysteria swept France. ‘Je suis Charlie’ became almost obligatory … Slowly, a more critical France is beginning to speak up. An opinion poll two days after the big march [in the wake of the shootings] revealed a divided country: 57 per cent were ‘Je suis Charlie’s, but 42 per cent were opposed to hurting the feelings of minorities.
More critical … incredible. As if the thousands of people – including hundreds of writers and intellectuals just like Ali – put no critical thought into their ‘Je suis Charlie’ responses but were just wildly – hysterically – flailing. The baiting-and-switching going on here is even more revolting than the kind Wilmers uses; the opposition being set up between ‘Je suis Charlie’ and hurting the feelings of minorities is revoltingly deceitful in its use of euphemisms. “Je suis Charlie” is not an empty slogan; it’s an expression of solidarity with the idea that satire should be possible without the threat of lethal retaliation. And “hurting the feelings of minorities” is a prelude rather than a point; of course everybody’s opposed to hurting the feelings not just of minorities but of majorities. Of course hurt feelings are bad. But how were the hurt feelings of minorities expressed in this case? With a barrage of very pointed letters from Muslims and Muslim sympathizers cancelling Charlie Hebdo subscriptions? No: with a highly coordinated paramilitary attack designed to murder the Charlie Hebdo staff.
That cowards like Wilmers and Ali are so complacently willing to equate ‘insulting Muslims’ with ‘incurring Muslim violence’ – that they’re apparently willing to live in a world in which you refrain from hurting the feelings of minorities not because hurting feelings is rude but because you’re personally afraid of what will happen if you don’t – would be deplorable enough if they were just private citizens. But in a public intellectual and the editor of the London Review of Books? With the earth still turned on the graves of their slaughtered Charlie Hebdo peers? Freedom of expression had better watch out for its life, if two of its presumed defenders are half-way to Munich the instant clear battle-lines are drawn.
Maybe I’ll enjoy the rest of that LRB … provided nobody’s feelings are hurt …
February 15th, 2015
Our book today is one we turn to with some bitterness: The Poetic Edda, or Elder Edda, that medieval treasure-house of Norse mythology. After a week of fawningly propitiating a certain Deity Who shall remain nameless, and after having it amount to squat as a vicious “snow hurricane” struck poor, shivering Boston just the same, it dawned on me that I’d been attempting to appease a desert god, somebody Who’d probably never so much as seen snow in His entire life. It turned out that all the while, I was propitiating the celestial equivalent of a sunbathing Arizona retiree.
So now, as blinding white snow peppers the walls and windows of all around me and temperatures tremble on the edge of plunging off the scale, Stevereads swerves at last to propitiating the right crowd: the stern and bundled-up gods and goddesses of Norse mythology. These are gods who not only know all there is to know about ice and snow and cold but also fight it every day despite the fact that they know it’s a losing battle, that eventually their world will come to an end in Ragnarok, which will be preceded by the Fimbulwinter – which Boston is clearly experiencing as we speak. These are the Aesir and their supernatural cohorts, hardy creatures who know what it feels like to wake up cold in the morning.
Happily, last year the wonderful folks at Toronto’s Coach House Books produced a lovely paperback edition of a new translation of The Poetic Edda translated by poet Jeramy Dodds, who takes a wonderfully fresh approach to this oft-translated text and who, perhaps unfortunately, was allowed to write the Introduction to his own work. It’s got some rocky patches:
Like all translations, these are recreations that possess birthmark similarities, echoes, absolute similitudes and forgeries. They are re-enactors in period costume rehearsing a happening centuries after its origination. But the poems in the Poetic Edda have always been re-enactors: oral pagan poems, passed mouth to ear for centuries, until they were flash-frozen onto vellum sometime around 1270 by Christian monks in Iceland, centuries after they may have been known by heart. These poems are scored by elements of ancient Norther European lore, but a scribe who may or may not have understood them has refracted them through a distant lens. They were quilled in Old Icelandic, a variant of Old Norse. What you have here is a museum-guide replica of the original text, one made with the modern material of English.
Yes, yes, I saw it too: similitudes. And before you can even open your mouth, origination, and then “distant lens” … until you want to yank off his plaid ear-flap hat and shout at him to get to translating, bub. Fortunately, when he does get to translating, his genius jumps right out. He captures the clipped, no-nonsense nature of the Edda like no earlier translators, including the best-selling edition Vintage put out in 1970 under the title The Elder Edda: A Selection, with the translating being done by Paul Taylor and W. H. Auden (and touchingly dedicated to J. R. R. Tolkien). Here’s a brief snippet from one of the Edda stories in which Odin, the king of the Norse gods, engages in one of his favorite pastimes: donning a disguise and swapping trivia with some hapless sap he plans to murder. In this case the sap is Vafthrudnir, who shares some key prophecies about Ragnarok before he realizes he’s been duped:
By whom in the end shall Odin fall,
When the High Ones are all destroyed?
Fenris will swallow the Father of Men:
This will Vidar avenge,
Cleaving asunder the cold jaws
In the last fight with Fenris.
What did Odin whisper in the ears of his son
Before Baldur was borne to the pyre?
You alone know that, what long ago
You said in the ears of your son.
I doomed myself when I dared to tell
What fate befell the gods,
And staked my wit against the wit of Odin,
Ever the wisest of all.
It’s true that such passages have been polished to an appealing fluidity (and seeded with signature Auden-style buried half-rhymes), but to a very large extent, what a 21st-century audience considers ‘appealing fluidity’ would have been strange and perhaps even distasteful to the audiences who gathered in chilly halls to hear these epic pieces performed. Dodds’s translation – by sticking to that ‘museum-guide replica’ authenticity (and by actually denoting speaking parts, which Taylor and Auden don’t do) – captures far more of both the mean wit and above all the tension of the encounter:
‘I’ve travelled a lot, I’ve tried
a lot, testing the Powers, but
how will Odin’s life leave him
once the Powers are slaughtered?’
‘Fenrir will wolf down the Father of Men,
but Vidar will avenge him,
he’ll pry apart the wolf’s cold jaw
after he’s battled the beast.’
‘I’ve travelled a lot, I’ve tried
a lot, testing the Powers, but
what did Odin whisper in Baldr’s ear
before he was laid on his pyre?’
‘No one knows what you whispered
into your son’s ear in those days long gone.
With my hexed mouth I told you
ancient lore and spoke of Ragnarok.
I’ve been waging my wits against Odin.
You’ve always been the wisest of all.’
That’s fine stuff, and this Coach House Poetic Edda offers a delightful 250 pages of it for readers who want a taste of a now-vanished world.
Vanished, that is, except for miserable, hunched, snow-buried Boston, now being battered by its sixth storm in 15 days (and with more snow in the week’s forecast). In Boston, the Fimbulwinter lives on, and so we turn the engine of Stevereads propitiation to Odin, who’s always been the wisest of all, and to burly Thor, his storm-herding son, and to all the other Aesir over the rainbow bridge in their shining city: don’t bury us completely from the sight of the world. We’ll repent. We’re sorry about our accent. We agree that we’ve probably overdone it with Dunkin Donuts. We’ll fix the T. We were only kidding about the Olympics. Please send the next four blizzards to New York City, which untouched by winter, rife with sin, and devoid of altars to bright Baldur.
February 12th, 2015
Our propitiation of Boston’s suddenly-wrathful Deity continues today with yet more Pelican Scripture Commentaries! I recently looked back at the Big Four, the long Gospel commentaries Pelican put out half a century ago, but in the course of nervously plucking them off my snowbound bookshelves, I came across plenty of secondary Pelican commentaries, several of which hold up just as well as their higher-profile brethren.
Take the 1973 volume Ethics and the New Testament by J. L. Houlden, for example. It’s a tightly-focused work about how the basic concepts of right and wrong play themselves out in the New Testament – glancingly in the Gospels themselves, but inevitably, Houlden (who can be just a bit on the wordy side, so brace yourselves) comes back around to St. Paul, who is, as a friend points out, not the foundation of all Christianity but certainly the entire house built on that foundation. Much as I hate giving St. Paul that kind of credit (he’s a fairly repellant figure), I can’t disagree, and Houlden very much agrees, spending a good deal of time sorting out the essence of how Paul himself estimates right and wrong:
The striking thing about Paul’s ethics is the way that he so often and so sharply brought this central conviction about Christ to bear upon the solution of moral problems with which his congregations faced him. In reply to the church at Corinth, he could easily have fallen back upon flat, unreasoned prohibition when called upon to deal with sexual immorality. In fact he appeals straight to the Christian’s intimate association with Christ – which renders such conduct not ‘wrong’ so much as treacherous or adulterous. He enjoins virtue not as inherently commendable but as following from possession of the Spirit. He urges generosity and humility not because they are desirable as virtues but but because they are attributes of Christ in his saving act for men.
Although Ethics and the New Testament is a wide-ranging little work, Houlden is at his most authoritative when discussing Paul, and he comes by that authority honestly: he wrote a book in 1970 called Paul’s Letters from Prison that covers Philippians, Colossians, Philemon, and Ephesians (Houlden’s name is misprinted on the Pelican cover, which had to sting a bit) and that is a much more dedicated attempt to capture what Houlden calls “the magnificent sweep” of Paul’s teaching. Paul’s Letters from Prison is a much deeper book than Ethics and the New Testament, and large chunks of it are also more personal in that peculiar way St. Paul seems to evoke in those who study him closely – perhaps because he himself is such an unabashedly personal writer, an almost unique voice from the ancient world. Certainly the complexity of his writings brings out the best in Houlden:
The strangeness of Paul’s idiom cannot disguise the fact that he is dealing with permanent questions of man’s existence in the world in a way which was not only original but also profound. The rigour with which he refuses all easy remedies for man’s moral ineptitude, the subtlety with which he explores man’s relationship with a righteous God in a sinful world, the richness with which he develops the implications of Christ’s person and role for the peace man longs for – all these features deserve to command respect from Christian and non-Christian alike, quite apart from the magnitude of his historical achievement in the development of the Church. Whatever his own personal attitudes to these matters, a man can find in Paul ample material with which to extend and deepen his consideration of them.
Paul is also the subject of John Ruef’s 1971 entry in the Pelican New Testament Commentaries, Paul’s First Letter to Corinth, which can’t help but feel like a bit of a step down after the sometimes soaring rhetoric of Houlden’s book. Ruef is a solid scholar, and the way he takes his readers through this all-important Epistle virtually word-by-word is an amazing service even today, but the book has just a few too many passages like this one:
Here again we see Paul stressing that the proper Christian profession is not, as the Corinthian Christians would have it, Christ is risen. The proper profession is, Christ died and is risen. But one cannot make this profession without providing the same basis of hope held out for others who have died. The hope is, after all, not a hope simply for individual salvation. This was a common idea among the gentiles, but it was not the way in which the Jews viewed salvation: salvation lay in God’s concern for his people. To belong to the people of God was to share in the hope of the people of God. If one were to affirm this hope for oneself as an individual believer, while denying this hope for members of the community who had died, one would in effect be shattering the unity of the community in this particular respect. And this kind of threat to the unity of the community was something which Paul would not tolerate.
You don’t have to be an Open Letters editor to see how much hot air has been pumped into a passage like that one (a moment’s consideration is enough to see that it could be boiled down to two sentences), but the balance of the book has some fascinating facts and insights about the very beginnings of Christianity, as seen in the microcosm of one its key documents.
And we go from microcosm to macrocosm in G. Ernest Wright and Reginald Fuller’s 1957 volume The Book of the Acts of God, which ranges across the whole of Christianity from its doctrinal roots in the Old Testament to every aspect of its flowering in the New Testament and even a bit beyond. Wright and Fuller seem to delight in asking the big questions and casting all around for their answers; it can be fun to watch:
After all, what is the Bible? Is it simply a series of tales about supernatural doings which only the gullible can accept and then only on ‘faith’? … Is revelation a series of dogma from heaven, or the actions of God which give meaning to history? And if the biblical events that are understood to be the acts of Go are seen to be continuous with and interpreted by events that a historian can study on a ‘secular level’, does this mean that the theological understanding of them is automatically wrong? On earth a meteor is a piece of rock, but does that mean it did not come from the heavens? Behind these queries is the question as to whether the Bible itself has a particular religious point of view that we today do not readily comprehend. What is the relation between fact and faith in the Bible? What are the acts of God?
Of course there were many more volumes than these in the Pelican Scripture Commentaries – these volumes spoke to a more liturgically literate age than our own (I was struck over and over by how often I came across untranslated Latin or Greek, to say nothing of French and German), a coddled age that didn’t have to deal with monster blizzards every week, as penitent Boston now must. The Hub is only predicted to receive a couple of fresh inches of tonight, but the weekend is fixing to inflict yet another round of the Deity’s wrath. St. Paul would have counseled humility – and he’d have been standing by with a shovel.
February 11th, 2015
Our books today are the four hefty volumes that constitute the core of the old Pelican Gospel Commentaries, and we turn to them with a kind of cold-sweat urgency: as the endless snow continues to fall, as the very infrastructure of Boston begins to crumble, Stevereads continues its perhaps-futile bid to appease the peevish Deity by taking these treasured paperbacks off the shelf and admiring them afresh.
As a good friend of mine is fond of repeating, the task of Scriptural interpretation is a deliberately open-ended one, a process each generation must undertake for itself. If that’s true, older guidebooks like these are put in a precarious spot: the only way they can avoid being superseded is by being full-out classics in their own right. And if such a thing is true for these Pelican Gospel Commentaries, all of which were written in the 1960s, how much more dolorously true must it be for, say, the voluminous Gospel commentaries of Erasmus, centuries old and so long out of print? It’s a little depressing, actually: these scholars, inspired by their encounter with these writings that mean more to them than anything, pour out their hearts and the full extent of their learning, only to end up looking antiquated even in their own lifetime.
Fortunately, that good friend of mine is partially wrong, and he’s wrong for the most predictable reason: because he himself is in the business of Scriptural interpretation! An ordinary literate intelligent Christian (settle down now – that’s not the set-up to a joke), wanting to understand the Gospels both as literary and historical documents, still couldn’t do better than to make a study of these four old Pelican volumes.
Of course, such a study will be a bit uneven, not just because scholars are uneven in their training but also because the Gospels themselves are famously uneven. The synoptic Gospels inevitably produce various layers of nervous chatter about sources and derivations, for instance, something the great scholar J. C. Fenton addresses immediately in his 1963 Saint Matthew:
It is usually thought that Mark’s Gospel was written about A. D. 65; and that the author of it was neither one of the apostles nor an eyewitness of the majority of events recorded in his Gospel. Matthew was therefore dependent upon the writing of such a man for the production of his book. What Matthew has done, in fact, is to produce a second and enlarged edition of Mark. Moreover, the changes which he makes in Mark’s way of telling the story are not the corrections which an eyewitness might make in the account of one who was not an eyewitness. Thus, whereas in Mark’s Gospel we may be only one remove from eyewitnesses, in Matthew’s Gospel we are one remove further still.
And then there’s the varying nature within the synoptic Gospels themselves, which often causes their exegetes to get a bit defensive. This is true in the case of the vagaries of Matthew, as Fenton was hinting, and it’s even more true of the bare-bones flintiness of Mark, a thing clearly on D. E. Nineham’s mind when he was writing his 1963 book on that Gospel:
St. Mark, although, as we have seen, he has his distinctive preoccupations, as compared with the other Evangelists, remains completely anonymous; he makes no attempt to ‘push’ his interpretation explicitly and it has to be discovered by reading carefully between his lines. This was no doubt because his understanding of Christ was for the most part simply that of the Church to which he belonged, and he was not conscious of doing anything more than commit the ‘gospel’ of that Church to writing.
But sometimes, you find just the right scholar matched with just the right book, and that’s always a happy occasion. The stand-out example in this case is G. B. Caird, who, in his 1963 Saint Luke, uses passion and eloquence (and a touch of Sherlock Holmes!) in order to re-align wonderfully all my previous impressions of this Gospel:
The study of the Gospel enables us to describe in some detail the man who wrote it. He was a second-generation Christian who had had ample opportunities of associating with those who had first-hand knowledge of the gospel story. He was an educated man who could adapt his Greek diction to different occasions, writing sometimes formal, classical prose, sometimes a racy narrative style in the vernacular of his own day, and sometimes the semitic ‘Bible Greek’ in which the Septuagint was written. His command of Greek, his constant interest in Gentiles, and his avoidance of matters of purely Jewish interest may be taken as indications that he himself was a Gentile, but he was one of those Gentiles who were deeply versed in the Greek Old Testament and in the ways of the synagogue. He had something of the poet in his make-up and an artist’s ability to depict in vivid pen-portraits the men and women who inhabit his pages. He delighted in marvels and was a little inclined to emphasize the miraculous elements in his story. He was more interested in people than in ideas. He had a lively social conscience and an inexhaustible sympathy for other people’s troubles.
And then there’s the Everest in any Gospel mountain chain: the Gospel of St. John, with its length and flights of fancy and very distinctive (and guiltily enjoyable) excesses, the Gospel of John, the epic of the New Testament, written by a full-out loon and easily capable, even two millennia later, of bringing out the loon in otherwise-sober scholars who study it. John Marsh’s 1968 volume in this series, Saint John, is longer than the others, of course, and it’s absorbingly good throughout, but when it comes to the quasi-philosophical mumbo-jumbo at which John excels, well, Marsh is what we call these days an enabler:
What has John done? Has he really distorted the message of the synoptics for something really different? Not at all. The present writer believes that what he has done is enable the reader of the fourth gospel to move from it back to the synoptics and there to perceive what the synoptic message is. This is done by keeping his readers firmly with the historical Jesus, for it is in him that they can really meet the past, the present and the future. The past means him, that is the real theological justification for typology. If some even in the past, like the exodus from Egypt, throws light (as it does) through the Passover feast on the destiny and death of Christ, it is then seen that as the fulfillment (the achievement once for all history) of what God sought to do in the Passover is at the cross, the cross itself sheds light back to the exodus. What is going on in the exodus helped many to see what was going on on the cross; but once it is seen what is going on in the event of the cross, then it is seen as what is going on all the time. The cross becomes the meaning, the one event of all history.
Although they may seem like fairly staid things to the casual glance in 2015, these Pelican Gospel Commentaries were just shy of incendiary when they first appeared, a fact that each separate author feels obligated to mention in one way or other. They take as their common starting point that the Gospels, whatever else they might be to the thousands of readers who bought these volumes, are ancient documents, vulnerable to deterioration and misinterpretation and the thousand other shocks that texts are heir to. It’s actually a quietly amazing thing, to read these books and realize that scholars might once have been burned alive for writing them.
It’s a sobering little thought, for a city so clearly under Heavenly interdict as Boston is this February. It’ll be a shame to burn these jam-packed little paperbacks for fuel, but with eighty more major snowstorms predicted for the next 17 days, I may not have much of a choice.
February 10th, 2015
Some Penguin Classics are the only ones you can turn to when your city has incurred the wrath of the Almighty, as Boston so clearly has in this apocalyptic February of 2015, which has so far seen just a few inches short of 500 feet of snow. At such times, my book-hunting lapsed Catholic fingers just naturally twitch their way along the bookshelves and stop on atavistic territory – in this case, the 1961 UK-only Penguin Classic of the New English Bible‘s New Testament, released in an affordable mass market paperback in the wake of the notable financial success of the hardcover New English Bible among the general reading populace.
The committee of scholars and translators who undertook the creation of the New English Bible took their task very seriously, as the unsigned Introduction to the this Penguin paperback makes earnestly clear:
No one who has not tried it can know how impossible an art translation is. Only those who have meditated long upon the Greek original are aware of the richness and subtlety of meaning that may lie even within the most apparently simple sentence, or know the despair that attends all efforts to bring it out through the medium of a different language. Yet we may hope that we have been able to convey to our readers something at least of what the New Testament has said to us during these years of work, and trust that under the providence of Almighty God this translation may open the truth of the scriptures to many who have been hindered in their approach to it by barriers of language.
But beyond the circumspection (there were living, working New Testament scholars in 1961 who were driven to transports of livid rage by the above paragraph, though you’d hardly guess it now that all the echoes have died away completely) and the sober sense of purpose, they worked some genuine wonders; it’s always a treat for me to be reminded of just how good and new the New English Bible is. It takes nothing for granted in the courses of its rhetoric; it holds up every familiar passage into bright forensic light, dismantles it, then re-assembles it according to best translation practices rather than according to long liturgical tradition. It can make for genuinely page-turning reading.
It’s true in the Gospels, of course, but in my opinion it’s even more true in the Acts and especially the Epistles, where there’s far more of a narrative voice to capture, and where the footprints of tradition aren’t quite so deep. And nowhere is this effect more pronounced than in the greatest Epistle of them all, Hebrews, in so many ways the unknown heart of the New Testament, with its typically Pauline (though exigetical scamps say he didn’t write it) emphasis on the immediate doing of the new covenant:
So now, my friends, the blood of Jesus makes us free to enter boldly into the sanctuary of the new, living way which he has opened for us through the curtain, the way of his flesh. We have, moreover, a great priest set over the household of God; so let us make our approach in sincerity of heart and full assurance of faith, our guilty hearts sprinkled clean, our bodies washed with pure water. Let us be firm and unswerving in the confession of our hope, for the Giver of the promise may be trusted. We ought to see how each of us may best arouse others to love and active goodness, not staying away from our meetings, as some doe, but rather encouraging one another, all the more because you see the Day is drawing near.
Simply in terms of translation, I have my little doubts about that lovely ‘hearts sprinkled clean’ – but I’m hardly in a position to quibble, especially with Boston’s own Day so obviously drawing near. And if we meet our snowy Creator with Penguin Classics in our hands, shall not the Judge of all the earth do right?