Showing posts with label Books. Show all posts
Showing posts with label Books. Show all posts

Tuesday, March 05, 2024

A Browne bookshelf

 

I've found these books on Thomas Browne to be useful over the decades. From left to right - 

* Collected Works of Thomas Browne Religio Medici edited by Reid Barbour and Brooke Conti. pub. Oxford University Press 2023

* Approaches to Sir Thomas Browne, The Ann Arbor Tercentenary Lectures and Essays. edited by C.A.Patrides pub. Uni. of Missouri Press 1982

* The Opium of Time: Gavin Francis pub. Oxford Uni.Press 2023 

* Sir Thomas Browne- Joan Bennett
pub. Cambridge Uni. Press 1962

* The Strategy of Truth – Leonard Nathanson  pub. Uni. Of Chicago 1967

* Sir Thomas Browne: A Doctor’s Life of Science and Faith - J.S. Finch pub. Henry Schuman N.Y. 1950

* 4th edition of Pseudodoxia Epidemica (1658) with Urn-Burial and The Garden of Cyrus appended.

Thomas Browne Selected Writings ed. Kevin Killeen pub. Oxford Uni. Press 2014 

* Thomas Browne: A Biographical and Critical Study - Frank Huntley pub.  Uni. of Michigan 1962

*The Miscellaneous writings of Sir Thomas Browne edited by Geoffrey Keynes pub. Faber and Faber 1931

*  2 of the 3 volumes of The Works of Sir Thomas Browne edited by Simon Wilkins  pub. Henry Bohn 1832

Not included in photo -

*  A Catalogue of the Libraries of Sir Thomas Browne and Dr Edward Browne, his son. A Facsimile Reproduction  with an Introduction, Notes and Index by J.S. Finch. pub.  E. J. Brill 1986 (Essential for understanding the extraordinary range of Browne's interests and studies).

*  The Major Works of Sir Thomas Browne edited and with an Introduction by C. A. Patrides Penguin  1977 (First favourite).

*  Peter Green Writers and their Work no. 108 pub. Longmans and co. 1959 ( brief but insightful essay 36 pp )

* King James Bible (1611). Fundamental to Browne's spirituality, frequently referenced throughout his writings and a major influence upon his literary style.





Sunday, August 27, 2023

'Compassion is the physician's teacher' : Gavin Francis - 'The Opium of Time'



The 21st century Renaissance of interest in Sir Thomas Browne (1605-82) continues to flourish with a new, insightful appreciation by the Edinburgh-based doctor Gavin Francis on the seventeenth century physician-philosopher. The Opium of Time includes a generous selection of quotations from Browne's selected writings relevant to the themes of its eight, stand-alone chapters; these in turn are bookended by two reflective letters addressed to Browne in which the author reminds his reader of the very big differences in belief, culture and science between our world today and the seventeenth century of Browne's era.

Dr. Francis joins the ranks of other physicians who have admired Thomas Browne, these include the distinguished Canadian doctor William Osler (1849-1919), the surgeon Sir Geoffrey Keynes, and the Norwich-based GP Anthony Batty-Shaw (1922-2015). Much of the strength of Dr. Francis's appreciation rests in a shared profession for although separated by centuries he recognises that, in many ways little has changed in the role of his profession since Browne's day.  Faced with human illness and suffering the role of the physician as a well-informed and trusted confidant has altered little. In this respect The Opium of Time transcends the technicalities of literary criticism, highlighting Browne's tolerance, humility and compassion as key components of a shared humanism. The discourse Urn-Burial and Christian Morals in particular are favoured by the author as exemplary of Browne's psychological understanding of the human condition, encapsulated in pithy aphorisms such as 'Sorrows destroy us or themselves'.

Its refreshing to read in The Opium of Time of the influence of the Swiss alchemist-physician Paracelsus (1493-1541). During his short life Paracelsus dedicated himself to the art of healing, declaring 'Compassion is the physician's teacher'. Crucially, he urged physicians to experiment upon nature's properties in order to discover new chemicals for medical use, Browne himself knew 'that every plant might receive a name according unto the disease it cureth, was the wish of Paracelsus' [1] As a critical follower of Paracelsus, Browne, like the Swiss physician, was both early chemist and alchemist, the difference between the two activities being fluid not fixed, even with latter scientific figures such as Robert Boyle (1627-91) and Isaac Newton (1643-1727). 

Its primarily because of Dr. Francis's non-judgemental mention of the influence of Paracelsian medicine when others have either denounced, or what's worse, ridiculed Browne's 'spagyric' medicine (the Paracelsian neologism 'spagyric' is inscribed in verse on Browne's coffin-plate) that The Opium of Time can be said to be the most insightful book by a medical professional on Browne since William Osler's day, over a century ago.

The parallel between the humility of Christian faith and the humility of caring work in nursing and medicine is noted by Dr. Francis, a staunch advocate of the beloved but beleaguered institute founded upon Christian values known as the NHS. In Browne's day devout physicians took inspiration from Christ's Ministry. [2] While not sharing his subject's religious faith, Dr. Francis nevertheless applauds Browne's Christian stoicism, engendered one suspects, by a shared close proximity to human suffering and mortality in profession. 

Gavin Francis also highlights Browne's little-recognised sense of humour, a tool which used carefully, he suggests, can assist the doctor-patient relationship when faced with seemingly unsurpassable dilemmas. Humour is encountered throughout Browne's writings. His quip on William Harvey's detection of the circulation of the blood as being, “a discovery I prefer to that of Columbus” (i.e that of America) [3] is typical of his dry and learned humour.  Browne's most sustained piece of humour is the hilarious, 'To an illustrious friend on his wearisome Chatterer' . It may have been composed in order to cheer up his friend Joseph Hall (1574-1656) who was deposed as Bishop Of Norwich in 1643 for supporting the Royalist cause.   

In addition to examining the influence of piety and humility upon Browne's intellect and spirituality, Dr. Francis also tackles the thorny subject of the physician's involvement in a witch trial, discussing how much he was influenced by the endemic misogyny of his era. Browne never testified at the Bury trial, nor could his opinion have influenced any verdict while the patriarchal authority of the Judaic Old Testament held blind sway over reason. A single verse in the Old Testament sanctioned and 'justified' the legal condemnation to death of what is estimated to have been a quarter million of mostly women throughout Europe from 1400-1700. [4] 

Much has been made on what is one of the very few biographical details known about Browne, often inviting disapproval from a comfortably removed historical perspective. His culpability and supposed failure in risking his status and social standing when faced with mass-mind irrationality and legalized prejudice is often exaggerated. Its worthwhile remembering, as Dr. Francis does, that Browne dedicated a large part of his life to relieving the suffering of others. His psychological observation that, 'No man can justly censure or condemn another because indeed no man truly knows another' seems applicable here. [5]

Dr. Francis shares with his subject in a love of travel, both doctors recognising that travel usually broadens the mind in tolerance, understanding and appreciation of different societies and cultures. Its thus an easy excuse for the author to visit Padua in Italy and Leiden in the Netherlands in search of traces of Browne's academic sojourns. 

Replete with original observations which others have overlooked, Dr. Francis also draws attention to how Thomas Browne when elderly, enjoyed reading, or having read to him, accounts by traveller's from distant lands such as Africa, India and China. Throughout The Opium of Time one also learns more of Dr. Francis's own extensive travels which have included working visits to India and Africa as well as Antarctica. 

In a book engaging in narrative, the author takes delight as many others, in Browne's inventive coining of new words into the English language. Browne's neologisms catered for the need for a preciser vocabulary in the early scientific revolution and many, such as 'electricity' 'ambidextrous' 'network' cater for this need. Through his deep study and understanding of Greek and Latin Browne is also credited with introducing words associated with his profession such as 'medical', 'pathology' and 'hallucination' for example.     

Thomas Browne gave good advice to literary critics when declaring - 'If the substantial subject be well forged we need not examine the sparks which fly irregularly from it'. [6] 

The Opium of Time is a wholly original response to the Renaissance humanism, wit and scholarship of Thomas Browne, nevertheless a few 'irregular sparks' fly from it, silently smouldering in the deep pile carpet of truth. Credence is given to the unreliable narrator of W.G. Sebald's The Rings of Saturn who  mischievously supplements fictitious text to  the conclusion of The Garden of Cyrus. A footnote regret that Aldrovandi's Monstrorum Historia would not have been known to Browne is groundless. Throughout his life Browne kept well-abreast on the latest publications, nationally and internationally. The Sales Auction Catalogue of his and his eldest son Edward's combined libraries is solid evidence of the vast and extraordinary range of Browne's interests. The 1711 catalogue records that Aldrovandi's Monstrorum Historia (picture below) along with some half a dozen other titles by the Italian zoologist are listed as once in his library. [7]


Nor can one agree that Browne's choice of a 'provincial general practise' is exemplary of his humility. Norwich was England's second city in Browne's day, a position it occupied until the early Industrial Revolution. Densely populated and surrounded by a highly-productive agricultural hinterland, the ancient City had important links in trade, culture and travel to mainland Europe, in particular the Netherlands. As the home to a wealthy gentry who were financially able to consult and afford a doctor's fees, Norwich was an ideal location for an ambitious, newly-qualified physician to establish a medical practise in order to support a wife, home and family. 

But a greater weakness of The Opium of Time is its author's reluctance to acknowledge Browne's esoteric inclinations, resulting in an incomplete portrait of the seventeenth century physician-philosopher. Other than a welcome mention of the medical influence of Paracelsus, Dr. Francis is reluctant to discuss Browne's relationship to esotericism. Its a reluctance which results in the removal of a sentence of text. An entire sentence in which Browne makes a tacit nod to like-minded influences upon him, 'It was the opinion of Plate and is yet of the Hermetical philosophers', is removed and replaced thus .... and not presumably for the purposes of page formatting or in order to save ink. [8]

Such glossing over of Browne's esoteric credentials is regrettable. Its a slippery path to travel upon if, for example, one dislikes the sentiment expressed in a few bars of a Beethoven symphony or imagery in the lines of a Shakespeare sonnet to simply extract and omit them from a work of art. 

It's usually the British historian Dame Frances Yates (1899-1981) who is credited as the first to  explore the vital influence which Western esotericism wielded upon scientists, thinkers and artists of the Renaissance-era. Yates demonstrated Western esotericism to be worthy of academic study. Catholic in faith herself, she also disproved a commonplace misapprehension, that its necessary to personally believe ideas espoused by Western esotericism when studying its influence in intellectual history.

Ever since the humanist scholar Marsilio Ficino (1433-99) introduced Plato's Timaeus to Western readers and attributed his translation of the Corpus Hermeticum to the mythic Hermes Trismegistus, numerous thinkers, scholars and artists throughout the Renaissance era (circa 1500-1650) studied and were influenced by Western esoteric concepts such as Neoplatonism, Hermetic philosophy, Cabala, Gnosticism and alchemical symbolism which they incorporated into their art, philosophy or science. Thomas Browne, in common with British contemporaries such as the Welsh clergyman Thomas Vaughan (1621-1666) the Oxford antiquarian Elias Ashmole (1617-92), the Paracelsian physician Robert Fludd (1574-1637) and Arthur Dee (1579-1651) eldest son of the Elizabethan magus John Dee were influenced by the tenets of Western esotericism.  Thomas Browne makes clear his allegiance in Religio Medici  when  emphatically declaring, 'the severe schools shall never laugh me out of the philosophy of Hermes wherein as in a portrait things are not truly seen but in equivocal shapes'. [9] There's no evidence he ever deviated from this opinion in his life-time. Even in Christian Morals a moralistic work believed to have been written late in his life during the mid 1670's which Dr. Francis refreshingly champions for its many profound psychological observations, mention of astrology, physiognomy, the alchemical maxim solve et coagula  along with the mythic Hermes Trismegistus can be found.

The Garden of Cyrus has been described as 'the ultimate test of one's response to Browne'. For Dr. Francis and for many others, its 'the strangest of all Browne's books'. Consulting the well-worn role-call of Browne's literary critics little assists comprehension of its hermetic content. Dr. Johnson from the height of his 18th century Age of Reason in particular was unsympathetic and disparaging towards it. Modern scholarship however recognises a helpful interpreter, one who Gavin Francis mentions in his 'Shapeshifters: A Doctor's Notes on Medicine and Human change'  namely the Swiss psychologist Carl Gustav Jung (1875-1961). Through a judicious application of C.G. Jung's life-long study and understanding of Western esotericism its possible to acquire new insights on Browne's inventive creativity and literary symbolism. 

Dr. Francis notes of a passage in Urn-Burial, that - 'It is almost as if Browne wished death and new life to sit adjacent on the page. He seemed to want to demonstrate the fraternity of life and death, their interdependence.' But in fact its more through the physical binding and union of the diptych discourses Urn-Burial and The Garden of Cyrus that Browne ingeniously demonstrates this fraternity. The somber, saturnine speculations of Urn-Burial are 'answered" by the mercurial garden delights of Cyrus. The gordian knot as to why they exhibit a plethora of oppositions or polarities in  respective themes, truths and imagery such as -  Decay and Growth, Mortality and Eternity, Body and Soul, Accident and Design, Speculation and Revelation, Darkness and Light, World and Universe, Microcosm and Macrocosm, is sundered in C. G. Jung's sharp observation - 'the alchemystical philosophers made the opposites and their union their chiefest concern'. [10] 

Jung's lifetime study of comparative religion and alchemical literature also assists in identifying the source of imagery at the apotheosis of Browne's Urn-Burial  in which he states,  'Life is a pure flame, and we live by an invisible sun within us'. Browne's 'astral imagery' in this case originates from his reading and 'borrowing' imagery by the Belgian alchemist and foremost advocate of Paracelsus, Gerard Dorn whose writings feature in the alchemical anthology known as the Theatrum Chemicum. [11] 

All of which strongly suggests Browne's esoteric inclinations are far greater than usually is acknowledged and none of which distracts from enjoyment of what is a personal appreciation.

Slender in volume but compressed with original observations and well-attuned in empathy with its subject, The Opium of Time will hopefully be enjoyed and enlighten its readers, long may it remain in print. Opium however, in Browne's proper-name symbolism is invariably associated with Oblivion, the philosopher of the Oblivion of Time in Urn-Burial knowing that ultimately little survives the devouring of Time.     

Books consulted

* The Opium of Time: Gavin Francis OUP 2023 

* Shapeshifters: A doctor's notes on medicine and human change Gavin Francis  Wellcome Collection 2016

*  The Major Works of Sir Thomas Browne edited and with an Introduction by C. A. Patrides Penguin  1977

*  A Catalogue of the Libraries of Sir Thomas Browne and Dr Edward Browne, his son. A Facsimile Reproduction  with an Introduction, Notes and Index by J.S. Finch  pub.  E. J .Brill 1986

See also

 *  The Opium of Time  Opiate imagery and drugs in Thomas Browne's  literary works. (2016) 

*   Carl Jung and Thomas Browne On the extraordinary relationship between Jung and Browne

*    Paracelsus and Sir Thomas Browne

*   A selection of books in Thomas Browne's library

*   To an illustrious friend on his wearisome Chatterer  

Notes   

[1]  Pseudodoxia Epidemica Book 2 chapter 7

[2] 'And Jesus went about all Galilee ....healing all manner of sickness and all manner of disease among the people.' Matthew 4:23

[3] In Browne's correspondence to Henry Power

[4] 'Thou shalt not suffer a witch to live' (Exodus 22 verse 18)

[5] Religio Medici Part 2:4

[6] Christian Morals Part 2: Section 2

[7]  Aldrovandi's Monstrorum Historicum Bologna 1642. 1711 Sales Catalogue  page 18 no. 23 

[8] Religio Medici Part 1: 32

[9] Religio Medici Part 1 : 12 

[10] In foreword to C.G. Jung's Mysterium Coniunctionis (C.W. vol. 14) 

[11] Over 900 pages of Dorn's writings feature in the first volume of the foremost alchemical anthology of the 17th century, the Theatrum Chemicum.  Browne's copy listed Sales Catalogue. page 25 no. 124.

Jung even took a copy of the Theatrum Chemicum with him when visiting India. In his Mysterium Coniunctionis he states - 'In Dorn's view there is in man an 'invisible sun', which he identifies with the Archeus. This sun is identical with the 'sun in the earth'. The invisible sun enkindles an elemental fire which consumes man's substance and reduces his body to the prima materia'. - CW. 14: 49

 

Thursday, June 09, 2022

The joy and alchemical play of jigsaws


During the pandemic of 2019-2022 many people worldwide discovered the joy of jigsaws. Faced with restrictions in social activities and confined indoors during lockdowns, the opportunity to escape from uncontrollable events and immerse oneself in a puzzle enticed many. Consequently,  the past two years has seen a boom in the manufacture and sale of jigsaws globally in order to supply an unprecedented demand.

It was the Englishman John Spilsbury (1739-69) a London cartographer and engraver who is credited with inventing the jigsaw puzzle. Spilsbury created the first puzzle sometime in the 1760's as an educational tool. He affixed a map  of the world to wood and hand cut each country out using a marquetry saw. Spilsbury's 'dissected maps' were used as teaching aids for geography.  The technical name of the jigsaw enthusiast as a dissectologist originates from Spilsbury's 'dissected maps' as does dissectology, the study of jigsaws. Because the word 'dissection' has an unfortunate association to surgery, the Anglo-Saxon of  'jigsaw builder' is preferred nomenclature here.

Scenic postcard views of mountains and lakes along with lighthouses, windmills and castles have long been the staple diet of jigsaws. The fantasy castle of King Ludwig of Bavaria, Neuschwanstein Schloss, the artistic inspiration for the Disney Castle logo is often reproduced as a jigsaw puzzle, as are the romantic destinations of Paris and Venice. Michael Ryba's interpretation of King Ludwig's castle and relationship to the German composer Richard Wagner is wittily expressed in the Heye brand 2000 piece puzzle entitled 'Bavaria' (below).



Established in Poland in 1985 the Trefl brand of puzzles have a matted finish with chunky, tactile pleasing pieces. Below-  Dolomite mountain range, Italy.  Trefl 500 pieces

Its good to see that the Falcon brand includes a puzzle of the Norfolk Broads, an extensive network of shallow lakes and rivers which are famously alluded to in the David Bowie song, 'Life on Mars' (1973) - 'See the mice in their million  hordes/From Ibiza to the Norfolk Broads'. Norfolk-based jigsaws include - Cromer beach and pier, Norwich market place, windmills (below) and Sandringham House, residence of Queen Elizabeth II  (1926-2022).  

The earliest jigsaw puzzles were hand-cut from wood and expensive to make, needing skilled workmanship for each individual jigsaw. The 20th century saw the rise of manufactured, mass-produced cardboard puzzles. The popularity of the jigsaw puzzle during the 1930's Depression as an inexpensive form of entertainment can be gauged from the novelist Daphne du Maurier's best-selling gothic love story Rebecca (1938). In du Maurier's fictitious first-person narration, jigsaws are flexible as metaphors, expressive of comprehension and error, along with revealing identity. 

In  Rebecca Du Maurier's anonymous narrator states-

'What he has told me and all that has happened will tumble into place like pieces of a jigsaw puzzle'.

'The jig-saw pieces came tumbling thick and fast upon me'.

'They were all fitting into place, the jig-saw pieces. The odd strained shapes that I had tried to piece together with my fumbling fingers and they had never fitted'.

'The jig-saw pieces came together piece by piece, and the real Rebecca took shape and form before me'.[1]

Georges Perec (1936-82) was a film maker, essayist and author of the acclaimed novel 'La vie, mode d'emploi' (Life: A user's manual). Jigsaws are integral to the very structure as well as the central story of Perec's novel. Its narrative moves from one room to another, the reader learning about the residents of each room, or its past residents, or about someone they have come into contact with, thus building a picture of an instant in time. La Vie, mode d'emploi  is an extraordinary novel, containing painstakingly detailed descriptions and hundreds of individual stories. 

The central story of Perec's Post-modern masterpiece concerns itself with the Englishman Bartlebooth who devotes ten years acquiring the skill of painting in water-colours, then ten more years painting every harbour and port he visits while on a world-cruise. Each of Bartlebooth's finished water-colours are methodically dated and posted to a jigsaw maker in Paris. Upon returning to Paris, he devotes the remaining years of his life attempting to complete every jigsaw made from his paintings in precisely the same chronological order of his travels. 

In the preamble to La vie mode d'emploi Georges Perec makes a pertinent point about jigsaws, namely, that its how a jigsaw is cut which makes it easy or difficult to complete. 

'Contrary to a widely and firmly held belief, it does not matter whether the initial image is easy (or something taken to be easy - a genre scene in the style of Vermeer, for example, or a colour photograph of an Austrian castle) or difficult (a Jackson Pollock, a Pisarro, or the poor paradox of a blank puzzle), its not the subject of the picture, or the painter's technique, which makes a puzzle more or less difficult, but the greater or lesser subtlety of the way it has been cut; and an arbitrary cutting pattern will necessarily produce an arbitrary degree of difficulty, ranging from the extreme of easiness - for edge pieces, patches of light, well-defined objects, lines, transitions -to the tiresome awkwardness of all the other pieces (cloudless skies, sand, meadow, ploughed land, shaded areas etc.) [2] 

Its interesting to note that the logo of the world-wide collaborative project known as Wikipedia consists of an incomplete globe made of jigsaw pieces. The incomplete sphere symbolizes the room to add new knowledge as pieces of a jigsaw puzzle. 


Many sub-genres of puzzles exist. Sentimental and kitsch depictions of puppies, kittens, cakes and cottages abound in jigsaw reproductions as well as art-works such as Botticelli's 'Birth of Venus', Monet's 'Poppies'  and Bosch's 'Garden of Heavenly Delights'. The  primitive artwork style of Charles Wysocki (1928 - 2002) whose work depicts an idealized version of American life of yesteryear and Thomas Kinade (1958 - 2012) a painter of pastoral and idyll scenes with warm, glowing colouration (Gibsons brand) are both well-loved by American jigsaw builders. Puzzles composed purely of brand labels are also popular in America, a  long lasting aftereffect of the 1950's when advertising companies gave away free puzzles with their products.

Featuring the comic art-work of Graham Thompson (b. 1940), the so-called Wasgij puzzle (the word 'jigsaw' spelt backwards) challenges the jigsaw builder to have eyes at the back of their head in order to construct a mirror or 'what-happened-next' picture of the action depicted, a far more difficult task than simply referencing a box top picture.  

Remembering the trauma of the world-wide health crisis in the past two years its little wonder that comic jigsaws retain their popularity. The prolific Dutch cartoonist Jan van Haasteren (b. Schiedam, Netherlands 1936) has now supplied Jumbo puzzles with over 200 titles. Haasteren's artwork is instantly recognisable, not least for the same characters re-appearing in his puzzles. These include - a crook and tax official, Police Officers,  a mother-in-law, Santa Claus, a cat and mouse, an octopus and crab, along with his trade mark, a Shark fin. 

In Haasternen's 'Winter Sports' (below) various activities associated with snow and ice are depicted.  Its a typically busy, crowded scene of masterful draughtsmanship,  reminiscent of a canvas by Breughel. 


The  British artist Mike Jupp (b.1948) is a best-seller of the Gibsons brand of jigsaws, a British family business since 1919. Mike Jupp became a freelance artist in 1974, moving into film and TV design in 1980. He spent some time in Holland before he relocated to America where he became a storyboard artist and scriptwriter. In the late 1990's Jupp applied his talent and sense of humour to creating designs for jigsaws. Jupp delights puzzlers with his I Love series, where he captures the comical and silly side of everyday life. Almost every inch of I Love Spring includes some kind of cheeky humour. There can also be seen - an International Worker's march, Druids, a Maypole dance, Morris men, a Wedding and Hell's Angels. In the foreground of I Love Spring (below) a young man falls off his ladder when spying a girl in a bubble bath. 


The French cartoonist Jean-Jacques Loup (1936-2015) studied at the National School of Fine Arts in Lyon and worked as a cartoonist in Paris from 1969 until his death. A prolific contributor to a wide variety of magazines and publications, Loup was also an architect and a jazz pianist. In his 'Apocalypse 2000' (below) Loup humorously mocks the fears and apprehensions associated with millenarian expectation including, an alien spaceship invasion, a falling meteorite, an earthquake and a plague of frogs. Many differing reactions to the World's End can be seen - Holding a playing card a man prepares to commit suicide, a woman prays on her knees, a priest thrusts a crucifix at a hairy demon who rolls around laughing at him, Hare Krishna followers chant, others are seen screaming or running away. Drinkers in a bar look on, slightly perturbed at all they're witnessing. 

The cartoonist Loup along with the Argentinian cartoonist Guillermo Mordillo (1932-2019) were both widely published throughout the 1970's. Their artwork is featured on a handful of Heye puzzles, one of the most exciting of all puzzle manufacturers in the artistic scope and range of their jigsaws.   


Recent study at the University of Michigan, USA, has found that jigsaws improve visual-spatial reasoning along with IQ. They also help reduce memory, relieve stress and lower blood pressure and heart-rate. Scientific research also suggests that the simple satisfaction of placing a puzzle piece in its correct place, releases a micro-dose of the 'feelgood' neuro-chemical' dopamine which is associated with well-being and happiness. An even bigger 'feel good' chemical reward is released upon completion of a puzzle. 

Long acknowledged as sharpening cognitive faculties through the correct identification of shape and colour, requiring hand and eye coordination through dedicated sessions of time, jigsaws teach and develop patience, concentration and logical thinking. When finally completed they reward their builder with a  real sense of achievement and improved self-esteem. Whether of kittens or puppies, a favourite place visited, a comic cartoon or Leonardo da Vinci's 'The Last Supper', a completed jigsaw remains the builder's very own accomplishment. In an age of ubiquitous electronic entertainments its an achievement  which is made through finely-tuned hand and eye coordination in conjunction with the much under-valued virtue of patience. 



       The alchemical play of jigsaws


Constructing a jigsaw may be viewed as a reduced or simplified form of the alchemical opus. To begin with,  the jigsaw builder, just like the alchemist,  dedicates themselves for an unknown duration of time, often in solitude, sometimes facing self-doubt or a sense of futility, even risking sanity, in order to complete a 'Great Work'. Hope and despair are experienced by both alchemist and jigsaw builder alike in their endeavour to make the invisible become visible. 

Ancient alchemical texts frequently warn the adept of the many difficulties and dead-ends to beware of during the 'Great Work'; so too the jigsaw builder can expect setbacks, even disaster if their work-space is tampered or interfered with. The vision shared by alchemist and jigsaw builder upon completion of their task is one of unity, created from the chaos of the massa confusa or unsorted heap of puzzle pieces.

It was the seminal Swiss psychologist C.G. Jung (1875-1961) who first identified distinct similarities between alchemy and the creative process. Jung's observations on the spiritual and psychological meaning of creativity are applicable to the artist more than jigsaw builder, nevertheless his following remark invites comparison with jigsaw building - 

'the first part was completed when the various components separated out from the chaos of the massa confusa were brought back to unity in the albedo and "all become one". [3]

The dark, initial state which the alchemist called the nigredo stage was also known as the massa confusa or chaos, the not yet differentiated, but capable of differentiation disorder which the adept gradually reduced to order and unity. Hidden and invisible within the chaos of the massa confusa lay the vision of unity which the alchemist aspired to make visible. For the jigsaw builder, contained within the thousand piece heap, which on first sight can arouse despair, there lays invisible within, the vision of a completed jigsaw.

The alchemical discourse The Garden of Cyrus by the English physician-philosopher Sir Thomas Browne (1605-82) has a number of associations to the jigsaw.  Long viewed as one of the most difficult puzzles in the entire canon of English literature, most readers of The Garden of Cyrus have struggled and floundered attempting to piece it together, thwarted by the combination of its esoteric theme, dense symbolism and the near breathless haste of its communication. Very few have ever completed Browne's jigsaw puzzle of an essay, yet alone stepped back upon completion to admire the beauty of its hermetic vision.

Composed from numerous 'stand-alone' notebook jottings, not unlike solitary pieces of a puzzle, Browne cites evidence of the inter-related symbols of  Quincunx pattern,  number 5 and  letter  X  in topics equal in diversity as jigsaw subject-matter, including- Biblical scholarship, Egyptology, comparative religion, mythology, ancient world plantations, gardening, generation, geometry, germination, heredity, the Archimedean solids, sculpture, numismatics, architecture, paving-stones, battle-formations, optics, zoology, ornithology, the kabbalah, astrology and astronomy, in order to prove  to his reader the interconnectivity of all life. Predominate themes of the discourse include - Order, Number, Design and Pattern, all of which are related to jigsaws.

Fascinated by all manner of puzzle throughout his life, whether hieroglyph, riddle, anagram or mystery in nature,  Browne in The Garden of Cyrus connects the quincunx pattern found in mineral crystals in the earth below to star constellations in the heavens above; thus a primary objective of  his discourse  ultimately is none other than advocation of intelligent design. In Browne's hermetic vision, the cosmos itself is a fully interlocking jigsaw, designed through the 'higher mathematics' of the 'supreme Geometrician' i.e. God.

If anything however, its perhaps more the art and design of the jigsaw cutter which Browne celebrates. He's credited by the Oxford Dictionary as the first writer to use the word 'Network' in an artificial context in the English language, (in the full running title of the discourse, The Garden of Cyrus, or the Quincuncial Lozenge, or Network Plantations of the ancients, artificially, naturally, mystically considered).  The frontispiece to Browne's discourse resembles some kind of grid cutter for an unusual jigsaw or a gaming board for Go or Backgammon.

Its Latin quotation reads -'What is more beautiful than the Quincunx, which, however you view it, presents straight lines'.

Browne also mentions various leisure-time activities in his discourse. Archery, backgammon, chess, skittles and knuckle stones are all fleetingly alluded to as examples of pleasure and play. 

Upon completion of a puzzle, sooner or later its broken into separate pieces and returned to its box awaiting to be completed once more,  a cycle not unlike the cycle of birth, death and rebirth  or 'Eternal Return' which alchemists alluded to in their writings, including Thomas Browne at the conclusion of his discourse.  

'All things began in order, so shall they end, and so shall they begin again; according to the ordainer of order and mystical Mathematicks of the City of Heaven'.

One particular jigsaw shape  of interest to Browne in his quinary quest is the so-called 'dancing man'  or 'T-man' piece with its 4 + 1 structure (below left). Its a reduced form of ' Square man' by the Roman architect Vitruvius of the human form as drawn by the Renaissance polymath Leonardo da Vinci in his Vitruvian man (below, right) which is alluded to in The Garden of Cyrus thus -  

'Nor is the same observable only in some parts, but in the whole body of man, which upon the extension of arms and legs, doth make out a square whose intersection is at the genitals. To omit the phantastical Quincunx in Plato of the first Hermaphrodite or double man, united at the Loynes, which Jupiter divided. [4]




Adding in a little referenced footnote - 'elegantly observable in the Mesopotamian silhouette figurines, not unlike conjoyning tiles found in parlour amusements amongst us'. [5] 

One is tempted to speculate that Thomas Browne's allusion to 'conjoyning tiles' may be some kind of precursor to the jigsaw puzzle, pre-dating fellow Englishman John Spilsbury's 'dissecting maps' by a full century. 

In any case, the technical inventiveness in manufacture, the wide variety of artistic subject-matter and development of skills such as shape identification along with the therapeutic qualities of jigsaw puzzling would doubtless have been approved of by Browne.  With his predilection for the microscopic in nature one imagines the seventeenth century physician-philosopher engaged in the challenge of constructing a miniature jigsaw, employing his 'occular observation' with tweezers and magnifying glass in order to construct  it ! 


Photos

Top - Wooden 60 piece puzzle of elephant. Wentworth. Completed  January 2022 

'Bavaria' Ryba, 2000 pieces Heye. Completed July 2022

Dolomite Mountains, Italy, Trefl 500 pieces, Completed  March 2022

Norfolk Windmill and river Falcon 500 pieces. Completed Feb. 2021. 

Winter Sports by Jan van Haasteren Jumbo 1000 pieces. Completed  February 2022

'I Love Spring' by Mike Jupp Gibsons 1000 pieces. Completed May 2022

'Apocalypse 2000' by Jean Jacques Loup Falcon 1000 pieces. Completed  June 2022

Colour Wheel. 1000 pieces. Made in China. Completed September 2022

The Table of the Muses.  USA Springbok 1968. Completed November 2022

N.B. The Wikipedia  entry on puzzles has numerous links to articles about jigsaws.

Notes

[1]  Rebecca by Daphne du Maurier  First published by Victor Gollancz 1938 chapter 20.

[2] George Perec  La vie mode d'emploi  First published in France in 1978 by Hachette/ Collection P.O.L. Paris and in Great Britain in 1987 by Collins Harvill 

[3] C.G. Jung Collected Works  Vol 14.  Mysterium Coniunctionis  An enquiry into the Separation and Synthesis of psychic opposites in alchemy translated by R. F. C. Hull 1963 paragraph 388

[4]  Thomas Browne : Selected Writings edited by Kevin Killeen Oxford University Press 2014 . Quote from chapter 3 of The Garden of Cyrus 

[5]  An unpublished footnote from a source equal in veracity to Fragment on Mummies.




Saturday, June 30, 2018

Dr. Browne's Nose



   'Just one sniff and you'd wish you were one huge nose!'

'Delectable odours and abominable scents' - Olfactory study and imagery in Sir Thomas Browne's writings.

Evidence can be found in the collected writings of Sir Thomas Browne (1605-82) that each and every one of the seventeenth century physician's five senses were well-developed and refined, yet restrained. In an age of few pleasures his passionate utterance in 'Notes on the cookery of the Ancients' -

'I wish we knew more clearly the condiments of the ancients, their sauces, flavours, digestives, tasties, slices, cold meats, and all kinds of pickles. Yet I do not know whether they would have surpassed salted sturgeons’ eggs, anchovy sauce, or our royal pickles. [1] 

suggests Browne enjoyed the sensory pleasure of taste, whilst his fathering of eleven children hints of his being not totally immune to the most basic pleasures derived from the sense of touch.

Of the higher senses, the innate musicality of Browne's prose, especially in the discourse Urn-Burial (1658), with its 'vast undulations of  sound' and 'full organ-stops' along with the hymn-like final paragraphs of The Garden of Cyrus, testify to his having a good ear for rhythm and harmony, fundamentals of music-making.

Browne's frank declaration -

I can look a whole day with delight at a handsome picture, though it be but of an horse'. [2]

along with his appreciation of the beautiful in art and nature, his original optical imagery and the numerous sharp-eyed botanical observations featured in the central chapter of The Garden of Cyrus  are all evidence of  his possessing a highly-developed visual sensibility.   

As with each of his senses, there's evidence that Browne's olfactory sense was also acute.  In his writings various references to smell, either in a medical capacity as a physician and early scientist, or in the form of olfactory imagery can be found. 

Browne's era was one in which primitive sanitation, numerous diseases and variable personal hygiene standards thrived. For these reasons,  like many others, he was highly appreciative of fragrances. Its difficult for us today to imagine  the intensity of the various malodorous smells of his day. Many of the smells of Browne's era are now long lost to the sanitized and relative odourlessness of modern life. 

Its worthwhile reminding ourselves of a few basic biological facts. The nose is a sensory organ constantly exposed to the environment; its 50 million receptors are the only part of the brain which are not encased within the skull. The nose constantly receives impressions, many of which are involuntarily. Smell is capable of awakening and unlocking long forgotten memories of specific places, times and feelings. Smell can also evoke extremely strong feelings, ranging from disgust and repugnance to well-being and euphoria. The role of pheromones in sexual attraction is now well recorded, while the nose's 'intuitive deductive' capacity was of paramount importance to early man in distinguishing between edible food and warning away from poisonous substances. But although the nose is capable of differentiating between thousands of different smells, the sense of smell remains the least understood of all the senses, in particular its relationship to emotion and memory. There is no theory yet which can entirely explain olfactory perception.

One of the earliest studies on smell was by the Ancient Greek philosopher Theophrastus (c. 371-287 BCE) who wrote a tract entitled 'On Odours'. Olfactory descriptions abound in the Deipnosophistae or 'Banquet of the philosophers' by Athenaeus (circa 200 CE), a favourite read of Browne's by all accounts [3] whilst the Latin word 'Sagacious', originally meant not only clever but also possessing a keen sense of smell.

Although smell, or  more accurately, scent was extensively used in the rituals of religious worship in the ancient world, early Christians and later those of a Puritan persuasion, associated perfumes and highly scented fragrances with the Roman Empire which had persecuted their religion, so they often censored and disapproved of the usage of incense in ritual worship and personal use.

Renaissance Scholars and poets were aware that olfactory imagery was employed in Classical Greek and Roman literature in order to describe beauty, ugliness, moral worth and virtue. Olfactory imagery can be found in the writings of many English literary figures including Shakespeare, along with Browne's contemporaries, Milton, Donne, Herbert and Herrick.

In the twentieth century the power of smell has been explored by writers such as Marcel Proust, and more recently by Patrick Suskind in his novel Perfume (1985). The artist Guy Bleus (born 1950) is credited as one of the first to systematically use scents in the plastic arts. In 1978 he wrote the olfactory manifesto The Thrill of Working with Odours in which he deplored the lack of interest in scents in the visual arts. Since then he has exhibited smell paintings, mailed perfumed objects and made aromatic installations; he also created spray performances in which he sprayed a mist of fragrance over his audience.

Browne's uses olfactory imagery  in his spiritual testament Religio Medici (1643)  in order to illustrate a paradox of the human condition, the conflict between the emotions and reason.

'In all disputes, so much as there is of passion, so much there is of nothing to the purpose, for then reason like a bad hound spends upon a false sent, and forsakes the question first started. [4]

In his subsequent work, the encyclopaedic endeavour Pseudodoxia Epidemica (1646-72) Browne  made one of the earliest modern scientific observations on smell. He notes that every man may have a proper and peculiar savour; that the sense of smell is acuter in dogs than man, and that the Greek philosopher Theophrastus recorded Alexander the Great to be sweet-smelling. After speculating upon how diet and ill-health may make some people smell unpleasant, he vigorously attacks  a common belief of his era that any single Nation of people can smell bad, in particular, the antisemitic slander that Jews smell. Using two of the three determinators to ascertain truth, namely Reason and Experience, Browne argues that such a belief is irrational and a harmful prejudice. [5]

It was the Renaissance alchemist-physician Paracelsus (1493-1541) who urged the medical practitioner to enquire into the properties of Nature, thus when a Spermaceti whale was reported beached upon the Norfolk coast, Browne duly set off from Norwich to investigate it. In a famous descriptive chapter, which incidentally influenced the American author Herman Melville's description of a whale in 'Moby Dick', Browne wrote of the putrefying Spermaceti carcass-

'But had we found a better account and tolerable Anatomy, of that prominent jowle of the Spermaceti Whale , then questary operation, or the stench of the last cast upon our shoar, permitted, we might have perhaps discovered some handsome order in those Net-like seases and sockets, made like honey-combs, containing that medicall matter'. [6]

Browne's scientific investigation however was thwarted by 'insufferable fetour denying that enquiry', the creature's 'abominable scent'  agitating the physician's olfactory sensibility. Browne concludes his chapter upon the Spermaceti whale with learned humour, thus-

And yet if, as Paracelsus encourageth, Ordure makes the best Musk, and from the most fetid substances may be drawn the most odoriferous Essences; all that had not Vespasian's Nose, might boldly swear, here was a subject fit for such extractions. [7]

Browne's allusion to Vespasian's nose [8] originates from an anecdote recorded in Suetonius's Lives of the Caesars. When Titus, the son of the Roman Emperor Vespasian, complained to his father of a tax he'd imposed upon public Urinals Vespasian showed Titus a coin from the first day's tax, then asked him, 'Does it smell bad my son?' Titus replied, 'No father!' To which Vespasian allegedly retorted, 'That's odd it comes straight from the Urinal!'

Its also in Pseudodoxia Epidemica  that an early reference to plastic surgery upon the nose occurs in the passing remark- 'we might abate the Art of Taliacotius, and the new in-arching of Noses'. [9] 

This remark is explained thus - 'An early form of plastic surgery, as it were: surgical grafting, especially of noses. Such operations were fairly common and quite successful'. [10]

Smell, or more precisely, fragrance is featured in The Garden of Cyrus (1658) in which Dr. Browne lyrically exclaims-

...whereto agreeth the doctrine of Theophrastus. Arise O North-wind, and blow thou South upon my garden, that the spices thereof may flow out; For the North-wind closing the pores, and shutting up the effluviums, when the South doth after open and relax them; the Aromatical gums do drop, and sweet odours fly actively from them. [11]

Numerous botanical observations are placed at the heart and central chapter of The Garden of Cyrus - including an observation indicative of Browne's appreciation of the olfactory sense -

'That the richest odour of plants, surpasseth that of Animals may seem of some doubt, since animal-musk, seems to excel the vegetable, and we find so noble a scent in the Tulip-Fly, and Goat-Beetle'. [12]

The Garden of Cyrus concludes with what has been described as one of the most eloquent expressions of the simple medical fact that the sense of smell is diminished in sleep-

'Nor will the sweetest delight of Gardens afford much comfort in sleep; wherein the dullness of that sense shakes hands with delectable odours'; [13]

Finally, late in his life, Browne wrote a highly unusual work entitled Museum Clausum, (circa 1675) an inventory of lost, rumoured and imagined books, pictures and objects conjured from the learned philosopher-physician's rich and fertile imagination. One particular object listed in miscellaneous tract 13 suggests that Browne recognised and identified smell's ability to alter and raise consciousness, anticipating modern-day alternative medicine such as aromatherapy even.

18. A transcendent Perfume made of the richest Odorates of both the Indies, kept in a Box made of the Muschie Stone of Niarienburg, -

 'both the Indies' is alluded to by Browne's contemporary, the alchemist Thomas Vaughan (1621-1665) in his writing-

'He who journeys through this great and wide sea may touch at both Indies.' [14]

The 'union of the Indies' is in fact a lesser-known symbol of totality in alchemy which is commented upon by the psychologist C.G.Jung thus  -

'As I have explained elsewhere, it leads to the four quarters, here indicated by the two Indies - East, West, - and by the turning of the compass to the north'. [15]

The slightly modified Latin quotation by the Roman poet Catullus which accompanies the bizarre curio reads -

Deos rogato Totum ut te faciant, Fabulle, Nasum.

which when translated states -

 'Just one sniff, Fabullus, and you'd wish you were one huge nose ! [16]


 *     *    *    *    *    *    *    *     *    *    *    *    *       *    *    *      


This post is dedicated to the eminent Brunonian scholar Dr. Kevin Killeen with thanks for his illuminating talk on Thomas Browne, 'the cusp of Life and Death' delivered at the Chapel, Park Lane, Norwich on June 27th, 2018.


Notes

[1]   Link to Notes on cookery of the ancients
[2] Religio Medici Part 2 Section 11
[3] Several books by Theophrastus are listed in the 1711 Sales Auction Catalogue of Dr. Browne and his son Edward's libraries, as is Athenaeus whom Browne writes of in his Latin essay (translated) 'From a Reading of Athenaeus'
[4] R.M. Part 2 Section 3
[5] P.E. book 4 chapter 10
[6] P.E. book 3 chapter 26
[7] Ibid.
[8] The new edition of Browne's Selected Writings edited Kevin Killeen (OUP 2013) corrects the misprint  in C.A. Patrides  Major Works Penguin 1977  from 'Note' to  'nose'.
[9]  P.E. Book 3 chapter 9
[10]  James Eason, webmaster of the excellent University of Chicago Browne online site.
[11] The Garden of Cyrus Chapter 4
[12] The Garden of Cyrus Chapter 3
[13] The Garden of Cyrus Chapter 5
[14] quoted by Jung in 'Aion' Cw vol. 9 ii para. 206
[15] Ibid.
[16] Museum Clausum (1686)

See also

Carl Jung and Browne

Browne on Art and Paintings

Wednesday, November 08, 2017

Kazuo lshiguro


A Happy Birthday to Kazuo Ishiguro (b. Nov. 8th 1954, Nagasaki) recent winner of the Nobel Prize for Literature.

I'm not particularly well-qualified to share any observations upon Ishiguro’s novels, having only read his An Artist of the floating world (1986) some thirty years ago, and once again recently, his Never Let me Go a couple of years ago and The Remains of the day more recently.

Ishiguro completed his MA in Creative writing at the University of East Anglia in 1980, my Alma Mater, and I remember meeting the co-founders of UEA's prestigious creative writing course, the novelists Angus Wilson (1913-1991) and Malcolm Bradbury ( 1932 - 2000) way back in the 1970's. 

The jacket-notes for what is Ishiguro's only Japan-centred novel An artist of the floating world  describes the novel thus-

1948: Japan is rebuilding her cities after the calamity of World War II, her people putting defeat behind them and looking to the future. The celebrated painter Masuji Ono fills his days attending to his garden, his two grown daughters and his grandson, and his evenings drinking with old associates in quiet lantern-lit bars. His should be a tranquil retirement. But as his memories return to the past - to a life and a career deeply touched by the rise of Japanese militarism - a dark shadow begins to grow over his serenity. 

But of greater interest to myself is the postscript dated January 2016  to mark the occasion of his novel's 30th anniversary, in which Ishiguro states-

‘An Artist’ was written between 1981 and 1985, years of crucial, often fractious and bitter transition in Britain. The governments of Margaret Thatcher had brought an end to the post-war political consensus about the welfare state and the desirability of a ‘mixed’ economy (in which key assets and industries are owned publically as well as privately). there was an overt and strident programme to transform the country from one based on manufacturing and heavy industries, with large organised workforces, into a predominantly service-based economy with a fragmented, flexible, non-unionised labour pool. It was the era of the miners’ strike, the Wapping dispute, CND marches, the Falklands War, IRA terrorism, an economic theory - ‘monetarism’ - that characterised deep cuts to public services as the necessary medicine to heal a sick economy. .... This novel.....was shaped by the Britain in which I was then living: the pressures on people in every walk of life to take political sides; the rigid certainties, shading into self-righteousness and sinister aggression, of ardent, often youthful factions; the agonising about the ‘role of the artist’ in a time of political change. And for me personally: the nagging sense of how difficult it is to see clearly above the dogmatic fervours of one’s day; and the fear that time and history would show that for all one’s good intentions, one had backed a wrong, shameful, even evil cause, and wasted one’s best years and talents to it.  - London, January 2016

And in fact its often been commented upon that Britain and Japan share a number of cultural and socio-economic characteristics; both are heavily industrialised island nations which once pursued Imperial ambitions, both once possessed a formidable and large naval force, both are also nations which to the present-day have rigidly defined social hierarchies.

In his dystopian science-fiction novel Never Let Me Go (2005) the English county of Norfolk, where Ishiguro 'discovered' his vocation as a novelist, is described as a place where everything which is lost ends up -

“You see, because [Norfolk is] stuck out here on the east, on this hump jutting into the sea, it's not on the way to anywhere. People going north and south, they bypass it altogether. For that reason, it's a peaceful corner of England, rather nice. But it's also something of a lost corner.'

"Someone claimed after the lesson that Miss Emily had said Norfolk was England's 'lost corner' because that was where all the lost property found in the country ended up".

"Ruth said one evening, looking out at the sunset, that, 'when we lost something precious, and we'd looked and looked and still couldn't find it, then we didn't have to be completely heartbroken. We still had that last bit of comfort, thinking one day, when we were grown up, and we were free to travel the country, we could always go and find it again in Norfolk." - Kazuo Ishiguro, Never Let Me Go

In what is perhaps Ishiguro's most well-known novel, The Remains of the Day (1989)  which has been described as P.G.Wodehouse meets Kafka, Ishiguro explores psychological characteristics often associated with the English nation, the famous 'stiff upper lip' of emotional repression and inarticulateness; of individuals who are unable to express themselves adequately, a particularly English tragedy, often enhanced and facilitated through an inflexible and detrimental to equality, hierarchical class-system which refuses to die an honorable death. 

Written in a  fluid, intimate and masterful prose style, distinctive characteristics of Ishiguro's prose, The Remains of the Day depicts England in the 1930's in which the class system dominates people's lives. It also describes how through political naivete the British upper-class were blind to the dangers of fascism spreading throughout mainland Europe, a political awareness which remains unlearnt in sectors of British society to the present-day, as Ishiguro himself states in an article on the result of the ill-conceived British referendum on membership to the European Union [1] as well as in interview on BBC television.





In the excellent Merchant-Ivory film adaption of Ishiguro's The Remains of the Day (1993) the magical chemistry between the actors Anthony Hopkins and Emma Thompson makes no small contribution in  portraying the fatal psychological inadequacy of the English, an inability of emotional expressiveness, aided and abetted by their obsession with status and social class. These factors blight what ought to have been a healthy love affair between the two central characters of Ishiguro's brilliant novel.  





Sunday, September 03, 2017

The Tale of Tales


Loosely based upon one of the earliest of all European collections of fairy-tales, Italian film director Matteo Garrone's adaptation of Giambattista Basile's The Tale of Tales is a triumph of cinematography. Starring Salma Hayek and Toby Jones, Garrone's Tale of Tales (2015) is sumptuous in costume, decor and location and exemplary of magical realism in cinema.

Early in the first of three overlapping stories, the childless King and Queen of Longtrellis consult a ghoulish necromancer who mysteriously declares- 

'the equilibrium of the world must be maintained, every desire and action corresponds to another, every life calls for a life, birth is always stained by death, death in turn is simply one element of birth'.  

These philosophical aphorisms alert one to the fact that the fairy tales collected by the Neapolitan courier and poet Giambattista Basile (1566-1632) The Tale of Tales (Lo cunto de li cunti) are far removed from the sentimental fairy tales of Hans Christian Andersen (1805-75) and even further removed from the syrup and saccharine servings of modern-day Disney adaptations. 

Taking the advice that the heart of a sea-dragon must be found and cooked by a virgin in order for the Queen to become pregnant, the King of Longtrellis duly embarks upon an aquatic hunt. This first story although deviating from the original plot, nevertheless, like each one of the three overlapping stories of Garrone's  Tale of Tales remains in essence faithful to the moral of Basile's fairy-tale collection. All three stories focus upon the deceptive world of appearances and the fatal consequences which occur when obtaining false desires.

Besides being well-acted, notably in the roles portrayed by Salma Hayek and Toby Jones, the Neapolitan flavour of Basile's tales is conveyed well in costume, decor and location. The Tale of Tales was filmed entirely in Italy, including  at Naples at the Royal Palace, at the Palace of Capodimonte and its gardens, at Apulia's Castel del Monte, Sicily's Donnafugata Castle, Gole dell'Alcantara in Alcantara, Abruzzo's Castello di Roccascalegna, Tuscany's Moorish castle of Sammezzano  and the towns of Sorano and Sovana. All of which are atmospheric backdrops contributing to the film's stylish narrative.
    
In the second tale of The Tale of Tales, the fatal mistake of misdirected desire is once more focussed upon. The King of Highhills (Toby Jones) is distracted by a flea while listening to his daughter accompanying herself on guitar while singing. He captures the flea and lovingly nurtures it. The pet flea grows to monstrous proportions to become a secret hobby of greater importance to him than the future of his daughter. When the flea dies the King concocts a bizarre challenge for the hand of his daughter in marriage which backfires with fatal consequences when an ogre visits his castle to take up his challenge.   


In the third story featured in The Tale of Tales the dissolute and lustful King of Longtrellis (Vincent Cassell) also hears a woman singing and becomes obsessed with seducing her.  However, unknown to him, the voice he hears belongs to one of two  aged and withered sisters. Unable to see his obsessive love he persuades her to grant him the favour of at least poking a finger through a hole for him to kiss (some quite overt Freudian symbolism going on there). Once obtaining his full desire and disgusted at her true appearance, he orders his guards to commit an act of defenestration upon his rejected lover. Caught mid-flight in the branches of a tree she is suckled by a sorceress and transformed into a beautiful young woman.  


In Basile's fairy stories the staple diet of fairy tales world-wide can be found, seemingly impossible tasks to be performed, humans transformed into animals such as cats, doves, foxes and whales which talk, dramatis personae of dwarves and ogres, cruel step-mothers, magicians and sorceresses, peasants and Kings, true love found and tales of rags to riches. Basile's stories also include moral aphorisms such as, 'Ingratitude is a nail, which, driven into the tree of courtesy, causes it to wither' and, 'One hour in port, the sailor freed from fears, forgets the tempests of a hundred years'. as well as astrological aphorisms one character uttering, 'He is a madman who resists the stars',  another says 'Praised be Sol in Leo !' The pipes of Pan, with their seven reeds one larger than another are also mentioned. 

Such is the sophistication of Basile's tales in their construction that in the 2007 Penguin translation of his tales, the translator observes - 

Each tale is introduced by a rubric that sums up the story and a preamble that includes a summary of the audience's reactions to the previous tale as well as reflections on the teaching of the tale to come (often leading to discussions of favourite Renaissance and Baroque topics such as fortune and virtue, wit, envy), and concludes with a moralizing proverb, often from Basile's Neapolitan wit [1]

'Heaven sends biscuits to him who has no teeth'.

Basile's plots often reverse expectations, his language is described as - 'an unusual stylized Baroque version of the Neapolitan dialect, at times mellifluous, at times coarse and provocative; his critical commentary on his era was so far ahead of his time that it still has a bearing on contemporary society'. [2]   

'Basile's tales are inhabited by supernatural creatures and propelled by forms of magic entirely disassociated from any religious system, at a time when the strict orthodoxy of the Counter- Reformation influenced public and private expression. The Tale of Tales is a work that simultaneously  evokes the humus of seventeenth century Naples- its landmarks, customs and daily rituals, family and professional life - and conjures forth a fantastic world whose originality still holds strong attraction today'. [3]

Giambattista Basile (1575-1632)
Another critic describes Basile's tales as -'bawdy and irreverent but also tender and whimsical; acute in psychological characterization and at the same time encyclopaedic in description; full, ultimately, of irregularities and loose ends that somewhat magically manage to merge into a splendid portrait of creatures engaged in the grave and laborious, gratifying and joyful business of learning to live in the world - and to tell about it. '[4]

Basile's dark and baroque fairy-tales are equal in importance to those of Charles Perrault (1697) or the Brothers Grimm (1810); indeed The Tale of Tales contains the earliest literary versions of many celebrated  fairy tales  - Cinderella, sleeping Beauty, Rapunzel, and Hansel and Gretel among others. Throughout the past two centuries, in particular, the Brothers Grimm highly influential collection of fairy tales, almost every nation and culture from Russian to Lapp to Aborigine have sought to collate a definitive collection of their own fairy-tales. It was not until the 20th century in Italy that a definitive collection of fairy-tales were collated. Basile was a key influence and source to Italo Calvino's masterly compilation Fiabe Italiane (Italian folktales) of over 200 Italian fairy tales, which  Calvino describes thus-
   
Taken all together, they offer, in their oft-repeated and constantly varying examinations of human vicissitudes, a general explanation of life preserved in the slow ripening of rustic consciences; folk stories are the catalog of the potential destinies of men and women, especially for that stage in life when destiny is formed i.e. youth, beginning with birth, which itself often foreshadows the future; then the departure from home, and, finally, through the trials of growing up, the attainment of maturity and the proof of one’s humanity. This sketch, although summary, encompasses everything: the arbitrary division of humans, albeit in essence equal, into kings and poor people; the persecution of the innocent and their subsequent vindication, which are the terms  inherent in every life; love unrecognised when first encountered and then no sooner experienced than lost; the common fate of subjection to spells, or having one’s existence predetermined by complex and unknown forces. This complexity pervades one’s entire existence and forces one to struggle to free oneself, to determine one’s own fate; at the same time we can liberate ourselves only if we liberate other people, for this is the sine qua non of one’s own liberation. There must be fidelity to a goal and purity of heart, values fundamental to salvation and triumph. There must also be beauty, a sign of grace that can be masked by the humble, ugly guise of a frog; and above all, there must be present the infinite possibilities of mutation, the unifying element in everything: men, beasts, plants, things. [5]

In contemporary study of the fairy tale, Jack Zipes, the most industrious scholar in the field, has developed a politically committed, cultural materialist perspective which explores the multiple ricochets between historical facts and mentalities (including class and gender values) with fairytale scenarios. His extensive criticism, from Don't Bet on the Prince (1986) to his recent The Irresistible Rise of the Fairy Tale (2007) has simultaneously helped give fairy tales greater stature as literature and led to sharp controversy about their pernicious or liberating influence upon audiences, especially the young.[6] According to Zipes -

'In the fairy tale man is freed from the mystery's obligation of silence by transforming it into enchantment; it is not participation in a cult of knowledge which renders him speechless, but bewitchment. The silence of the mystery is undergone as a rupture, plunging man back into the pure, mute language of nature; but as a spell, silence must eventually be shattered and conquered. This is why, in the fairy tale, man is struck dumb, and animals emerge from the pure language of nature in order to speak'. [7]

Fairy tales have attracted the attention of many great artists, poets, illustrators and composers. Adapted for theatre as the framework for countless Christmas pantomimes and the inspiration for various composers (some of the greatest ballets of all-time are based upon fairy-tales, namely, Tchaikovsky's Swan Lake and The Sleeping Beauty as well as Stravinsky's ballet The Firebird) the literary genre of the fairy or folk tale continues to be a source of inspiration, entertainment and interpretative discourse throughout the world. 

Celebrating the power of the imagination the fairy story is a literary genre which may be considered as exemplary of magical realism. In the modern-era, Cinema with its combination of sound and moving image is another medium through which magical realism can be convincingly experienced.

In the Mexican film-director Guillermo del Toro's Pan's Labyrinth (2006) the worlds of fascist Spain and the dark fantasy world his adopted daughter Ofelia explores are juxtaposed to eventually collide, with tragic, yet redeeming consequences. Del Toro's Pan's Labyrinth, along with The Tin Drum (Schlöndorff 1979) The City of Lost Children (Caro and Jeunet 1995) Donnie Darko (Richard Kelly, 2001) Being John Malkovich (Spike Jonze 1999) Amélie ( Jeunet 2001) The Piano Tuner of Earthquakes (Brothers Quay 2005) The Science of Sleep (Michel Gondry 2006) and many of the films by Terry Gilliam are among my personal favourites. There is however nowadays an increasingly amorphous and mushrooming of the term 'magical realism' and an ever-lengthening list of films which critics claim are exemplary of the generic term, thus rendering the label near meaningless.   



The psychologists Sigmund Freud and Carl Jung occupied themselves with the inner meaning of fairy tales and folk motifs, and both had disciples who dedicated full-length studies to the analysis of fairy tales. The Swiss psychologist C.G.Jung (1875-1961) wrote two major studies on fairy-stories, 'The Phenomenology of the Spirit in Fairytales' and 'The Spirit  Mercurius' which analyzes the Brothers Grimm's 'The Spirit in the Bottle'. Jung interpreted fairytales, along with alchemy and dreams, as conduits to the unconscious psyche, noting-  

'Fairytales seem to be the myths of childhood and they therefore contain among other things the mythology which children weave for themselves concerning sexual processes. The poetry of the fairytale, whose magic is felt even by the adult, rests not least upon the fact that some of the old theories are still alive in our unconscious. We experience a strange and mysterious feeling whenever a fragment of our remotest youth stirs into life again, not actually reaching consciousness, but merely shedding a reflection of its emotional intensity on the conscious mind'. [8] 

According to Jung, 'As in alchemy, the fairytale describes the unconscious processes that compensate the conscious, Christian situation...the fairytale makes it clear that it is possible for a man to attain totality, to become whole, only with the spirit of darkness, indeed that the latter is actually a causa instrumentalis of redemption and individuation'. [9] 

'Myths and fairytales give expression to unconscious processes, and their retelling causes these processes to come alive again and be recollected, thereby re-establishing the connection between conscious and unconscious'.  [10] 

C.G. Jung believed that - 'It is extremely important to tell children fairy tales and legends, and to inculcate religious ideas into grown-ups, because these things are instrumental symbols with whose help unconscious contents can be canalized into consciousness, interpreted and integrated'. [11] 

The function of the fairy-tale according to Jung is - 'to tell us how to proceed if we want to overcome the power of darkness: we must turn his own weapons against him, which naturally cannot be done if the magical underworld of the hunter remains unconscious'. [12] 

It was however Jung's disciple, Marie-Louis von Franz (1915-1998) who took fairy-tales seriously enough to devote many years of her life exploring their psychological symbolism. von Franz's books remain fruitful reading for those wishing to study fairy-tales from a Jungian perspective in  greater depth. [13]

In conclusion, returning our attention to  Basile's fairy-tales  - In an interview at the Cannes film festival in 2016 the Italian film director Matteo Garrone quoted Calvino's description of Basile as a kind of 'deformed Neapolitan Shakespeare' and described his own film adaptation of Basile's tale as being fantasy with horror. In what must surely have been a labour of love, i.e. to restore a neglected work of Italian literature, Garrone's film is to be applauded for raising the profile of Basile's little-known collection.




Notes

[1] Giambattista  Basile  The Tale of Tales Penguin Books Wayne State University Press 2007
[2] Ibid.
[3] Ibid.
[4] Ibid.
[5] Italo Calvino  - Italian Folktales  pub. 1956 trans. 1980
[6] Once Upon a Time - A short history of fairy tale - Marina Warner OUP 2014
[7] Ibid.
[8] C.G.Jung Collected Works Vol.  17 para 43
[9]  CW vol. 9 i: 453 'The Phenomenology of the Spirit in Fairytales' (1945/48)
[10]  CW 9 ii: 280
[11] CW 9 ii: 259
[12] CW 9 i: 453 'The Phenomenology of the Spirit in Fairytales' (1945/48)
[13] The Feminine in Fairytales - M.L. von Franz - Spring Publications 1972
The Psychological Meaning of Redemption Myths in Fairytales - M.L. von Franz Inner City books 1980.