The Causes of Monsters

Ambrose Paré:

The first is the glory of God. The second, his wrath. The third, too great a quantity of semen. The fourth, too small a quantity. The fifth, imagination. The sixth, the narrowness or smallness of the womb. The seventh, the unbecoming sitting position of the mother, who, while pregnant, remains seated too long with her thighs crossed or pressed against her stomach. The eighth, by a fall or blows struck against the stomach of the mother during pregnancy. The ninth, by hereditary or accidental illnesses. The tenth, by the rotting or corruption of the semen. The eleventh, by the mingling or mixture of seed. The twelfth, by the artifice of wandering beggars. The thirteenth, by demons or devils.

(Quoted by Leslie Fiedler, Freaks: Myths & Images of the Secret Self)

On William Bullard

Portrait of David T. Oswell with His Viola, about 1900

William S. Bullard was an amateur photographer who lived in Worcester and Brookfield, Massachsetts and captured more than 5,000 glass-plate images in the course of a twenty-year period that ended with his suicide at the age of forty-one in 1917. His negatives were carefully preserved, first by his brother and then by a postman, and over the years some of his photographs were included in illustrated volumes of local history. After the plates were acquired in 2003 by a local collector, Frank Morrill, Bullard's output gained additional significance, for Bullard, who was white, had lived in an ethnically-mixed neighborhood in Worcester, and Morrill realized that among the photographer's subjects were hundreds of individuals belonging to the city's small but vibrant African-American community.

Countless professional and amateur portraits from the same era are floating around with little hope that the sitters will ever be identified, but Bullard used a logbook to record many of his plates and identify his subjects by name. The numbers in the logbook can be matched against numbers on the plates, and diligent digging by a team of researchers has been able to illuminate the biographies, connections, and in some cases living descendants of those pictured. In 2017, an exhibition devoted to some of these photos opened at the Worcester Art Museum under the title Rediscovering an American Community of Color. I missed out on it, but luckily a fine catalog is available under the same title.

Portrait of Angeline Perkins and Her Children Nellie and William, 1900

Bullard had no studio and did most of his work out of doors. Forswearing hackneyed props and costumes, he shot his subjects in their own surroundings and with their own clothes and belongings (though no doubt many put on their Sunday best). He occasionally sold a few prints for modest sums, and at one point he was employed as a school photographer, but whatever ideas of making a living from his hobby he may have had (and it seems he never made much of a living from anything else either), in the end he apparently just did it all for the love of it.

Portrait of Reuben Griffin Seated against a Tree, about 1901

Portrait of Raymond Schuyler and his Children, Ethel, Stephen, Beatrice, and Dorothea, about 1904

We evidently don't know much about Bullard. We know the particulars of his family, his birth and death, little traces here and there, but apparently there are no accounts by people who knew him, no writings in his hand except the logbook (which includes a poem or two), and so ultimately it's hard to say what made him tick. But in a sense, we have something much better: we can see through his eyes. We know that at specific moments in his life he stood in certain spots and talked to particular people — people he no doubt knew as neighbors and quite probably as friends. We know their names, we see their expressions and what they were wearing.

Portrait of Eugene Shepard, Sr., Seated in a Railcar, about 1905

Portrait of Richard and Mary Elizabeth Ward Wilson, about 1902

Darryl Pinckney once lamented, in the aftermath of Hurricane Katrina, that "in the US, white people are able to conceive of black people who are better than they are or worse than they are, superior or inferior, but they seem to have a hard time imagining black people who are just like them." Bullard seemed to have no such difficulty. He didn't treat his subjects as minstrel-show caricatures; he treated them as they saw themselves, as people who rode bicycles, joined fraternal lodges and women's groups, went for outings in the park, and cherished their children, just like white Americans. Worcester wasn't a paradise for black people — the color bar largely denied them factory employment — but it had a living black community of individuals who embodied fundamental principles of human equality, dignity, and fallibility in an era when too many white Americans, in places like Wilmington, North Carolina and Tulsa, Oklahoma, seemed determined to snuff all that out.

For more information: Rediscovering an American Community of Color

Dover Beach (Matthew Arnold)

The sea is calm tonight.

The tide is full, the moon lies fair

Upon the straits; on the French coast the light

Gleams and is gone; the cliffs of England stand,

Glimmering and vast, out in the tranquil bay.

Come to the window, sweet is the night-air!

Only, from the long line of spray

Where the sea meets the moon-blanched land,

Listen! you hear the grating roar

Of pebbles which the waves draw back, and fling,

At their return, up the high strand,

Begin, and cease, and then again begin,

With tremulous cadence slow, and bring

The eternal note of sadness in.

Sophocles long ago

Heard it on the Ægean, and it brought

Into his mind the turbid ebb and flow

Of human misery; we

Find also in the sound a thought,

Hearing it by this distant northern sea.

The Sea of Faith

Was once, too, at the full, and round earth’s shore

Lay like the folds of a bright girdle furled.

But now I only hear

Its melancholy, long, withdrawing roar,

Retreating, to the breath

Of the night-wind, down the vast edges drear

And naked shingles of the world.

Ah, love, let us be true

To one another! for the world, which seems

To lie before us like a land of dreams,

So various, so beautiful, so new,

Hath really neither joy, nor love, nor light,

Nor certitude, nor peace, nor help for pain;

And we are here as on a darkling plain

Swept with confused alarms of struggle and flight,

Where ignorant armies clash by night.

Mother Tongue

From The New Yorker:

Oswaldo Vidal Martín always wears the same thing to court: a striped overshirt, its wide collar and cuffs woven with geometric patterns and flowers. His pants are cherry red, with white stripes. Martín is Guatemalan and works as a court interpreter, so clerks generally assume that he is there to translate for Spanish speakers. But any Guatemalan who sees his clothing, which is called traje típico, knows that Martín is indigenous. “My Spanish is more conversational,” Martín told me. “I still have some difficulties with it.” He interprets English for migrants who speak his mother tongue, a Mayan language called Mam...

Pedro Pablo Solares, a specialist in migration and a columnist for the Guatemalan newspaper Prensa Libre, travelled throughout the U.S. between 2010 and 2014, providing legal services to migrants. He found that the “immense majority” of Mayans were living in what he called ciudades espejo—mirror cities—where migrants from the same small towns in Guatemala have reconstituted communities in the U.S. “If you are a member of the Chuj community and that is your language, there are only fifty thousand people who speak that in the world. There’s only so many places you can go to find people who speak your language,” Solares told me. He described the migration patterns like flight routes: Q’anjob’al speakers from San Pedro Solomá go to Indiantown, Florida; Mam speakers from Tacaná go to Lynn, Massachusetts; Jakalteco speakers from Jacaltenango go to Jupiter, Florida.

Rachel Nolan, "A Translation Crisis at the Border" (January 6, 2020 issue)

Notes for a Commonplace Book (27): Lost Powers

Charles Dickens:

The air was filled with phantoms, wandering hither and thither in restless haste, and moaning as they went. Every one of them wore chains like Marley's Ghost; some few (they might be guilty governments) were linked together; none were free. Many had been personally known to Scrooge in their lives. He had been quite familiar with one old ghost in a white waistcoat, with a monstrous iron safe attached to its ankle, who cried piteously at being unable to assist a wretched woman with an infant, whom it saw below, upon a door-step. The misery with them all was, clearly, that they sought to interfere, for good, in human matters, and had lost the power for ever.

A Christmas Carol

From the Guardian

This brings us back to impeachment. The question it poses is not whether it will be the thing that drives Donald Trump from office or whether it will be an unalloyed political boon for Democrats or other progressive forces in the country. It won’t be any of these things. Instead, the issue raised by impeachment is whether America, at this stage in its history, has what it takes to stand up against the forces of tyranny – whether there is still a passion among its people, and enough vitality in its institutions, to defend the American ideal against an unprecedented assault.

Andrew Gawthorpe, "Impeachment won't force Trump out of office. But it matters for our republic." Guardian.

(Photograph: Jim Lo Scalzo/EPA)

Some trees