Hero or grifter? (I)

Here's as much as I've been able to piece together of the story of Ernest de Lipowski, the father of the young girl whose 1887 photographic portrait was the subject of an earlier post.

Joseph Antoine Ernest, Comte de Lipowski (one source includes the additional given name of Raoul) was born in Strasbourg in 1843; his parents were Pierre Nicolas Joseph Albert de Lipowski, a Spanish-born descendant of Polish nobility, and Marguerite Sophie Laroche. He was married twice, with both weddings occurring on English soil. His first wife, Marie Eggerickx (the name may be Flemish), whom he married in 1870, died within a few years, and in 1876 he married Marianne Eastwood, who reportedly brought him a substantial dowry. Although there are Jewish families surnamed Lipowski, he was presumably a Roman Catholic, as one or two members of the family, according to his death notice, evidently became nuns.

After attending the French military academy of Saint-Cyr, de Lipowski embarked on a career as an officer, but he resigned his commission in June 1870 due to a series of financial embarrassments. A note in his dossier states dryly that "M. Lipowski's colleagues no longer have the regard for him that is always indispensable to good comradeship." In 1870, however, during the Franco-Prussian War, he was named captain of a corps of franc-tireurs, and rapidly rose to the rank of général de brigade in the armée auxiliare. The highlight of his service, which earned him the title of chevalier in the Légion d'honneur, was the Battle of Châteaudun. He was sidelined during the Paris Commune of 1871, reportedly because of his friendship with Gen. Napoléon La Cécilia, a commander on the Communard side, who had also served at Châteaudun.

So far so good. Look ahead to his death and we see subsequent service in the Austrian army and under the Tsar of Russia, and (from 1880) the higher rank of officiér in the Légion d'honneur. But in 1873, his name had in fact been expunged from the rolls of the Légion as a consequence of his conviction for the crime of escroquerie — a type of fraud.

A prelude to the affair took place in Geneva in September 1871. Evidently there were again some issues of unpaid bills, and de Lipowski seems to have claimed immunity from Swiss prosecution on the grounds that he was a citizen of France and thus protected by treaty between the two countries. According to a later report, "he claimed to be married to a very rich woman — but many people doubted this marriage." There was also some suspicion (unfounded, as it happened) that he might be a certain escaped convict posing under a false name. It was noted that he displayed medals he claimed to have received from one M. Walewski (possibly Alexandre Colonna-Walewski, a noted diplomat and reputed illegitimate son of Napoleon Bonaparte); that claim, if he made it, may well have been true, but it would not be the last time that de Lipowski would lean on his titles and honors.

Not long after, de Lipowski arrived in Bordeaux, where he made frequent changes of address, but soon fell afoul of the local authorities.

(To be continued.)

New Year's Day

The fundamentals —

trees, sky, water,
the calling of crows

— do not change.

Smoke rises above the tea-house.
The geese glean the fields.

Notes for a commonplace book (17)

Luc Sante:

The game may not be over, but its rules have irrevocably changed. The small has been consumed by the big, the poor have been evicted by the rich, the drifters are behind glass in museums. Everything that was once directly lived has moved away into representation. If the game is ever to resume, it will have to take on hitherto unimagined forms. It will have much larger walls to undermine, will be able to thrive only in the cracks that form in the ordered surfaces of the future. It is to be hoped, of course, that the surface is shattered by buffoonery and overreaching rather than war or disease, but there can be no guarantee. It may be that whatever escape routes the future offers will be shadowed by imminent extinction. Life, in any case, will flourish under threat. Utopias last five minutes, to the extent that they happen at all. There will never be a time when the wish for security does not lead to unconditional surrender. The history of Paris teaches us that beauty is a by-product of danger, that liberty is at best a consequence of neglect, that wisdom is entwined with decay. Any Paris of the future that is neither a frozen artifact nor an inhabited holding company will perforce involve fear, dirt, sloth, ruin, and accident. It will entail the continual experience of uncertainty, because the only certainty is death.

The Other Paris (2016)

Out with the Old (2015)

The seventh annual retrospective of the year's postings at this address.


Visiting professor

On the town

Spring List

American Nightmares

Americans

Wear

The Water Street Mission, Revisited

Neapolitan Lives

Alexandra

Right to Left: When Company Comes

A seasonal song, sort of, in that many of us will be having company over the next few days. The short-lived band heard here, Right to Left, morphed into the Indiana incarnation of the Vulgar Boatmen. The singer is Dale Lawrence. Black Brittle Frisbee was a compilation album featuring various Indiana bands.

Notes for a commonplace book (16)

Luc Sante:

The occult forces in the city are always at work, indifferent to rationality, scornful of politics, resentful of urban planning, only intermittently sympathetic to the wishes of the living. They operate with a glacial slowness that renders their processes imperceptible to the mortal eye, so that the results appear uncanny. But much like the way stalagmites and stalactites grow in caves, such forces are actually the result of long passages of time, of buildup and wear-down so gradual no time-lapse camera could ever record them, but also so incrementally powerful they could never be duplicated by technology or any other human intent. Over the course of time they have worn grooves like fingerprints in the fabric of the city, so that ghostly impressions can remain even of streets and corners and cul-de-sacs obliterated by bureaucrats, and they have created zones of affinity that are independent of administrative divisions and cannot always be explained by ordinary means.

The Other Paris (2016)

Leonard Lopate's radio interview with Luc Sante is available here, and below is a representative chanson by Damia (Marie-Louise Damien), mentioned in the book.

Vulgar Boatmen Update

Time Change Records in Indiana has just released a 25th-anniversary remastering of the Vulgar Boatmen's You and Your Sister. The Indiana incarnation of the Boatmen, led by Dale Lawrence, has been making a few appearances to coincide with the re-issue.

This CD version includes three bonus tracks, of which the keeper is the spunky "Nobody's Business." I don't think there are any available videos directly associated with this release, but below are two favorite Boatmen tracks, the first [no longer available] from an earlier CD release of You and Your Sister, the second from their subsequent album, Please Panic. The lead vocalist on the former, if I'm not mistaken, is Robert Ray; on the latter it's Dale Lawrence.

Previous Vulgar Boatmen-related posts:

Mary Jane
We Can Figure This Out
The Boatmen, Rowing On

Alexandra

Note: This post has been updated (September 2019) based on new information from the family. See new post for a photo of Alexandra's sister Marie. Thanks, JH.

According to the inscription below the image, the subject of this carte de visite was named Alexandra Marie Fulton de Lipowski. The photograph was taken in 1887 by the studio of Photographie Prost, also known as Bruant, in Meaux, a bit east of Paris.

The young woman can fairly safely be identified as the daughter of Gen. Ernest de Lipowski (1843-1904), a French military officer who served with distinction in the Franco-Prussian War. His daughter Alexandra was born on May 28th, 1874, and thus would have been twelve or thirteen at the time this photograph was taken. Her mother, Marie Eggerickx, died in 1875, and her father remarried a year later, to an English woman named Marianne Eastwood. Alexandra Marie (she also went by Alexandra Mary) eventually married a prominent French architect, Charles Blondel (not to be confused with the more famous psychologist of the same name), who died in 1912, and then married one François Geanty five years later. She died in 1971.

Ernest de Lipowski (more fully Joseph Antoine Ernest, Comte de Lipowski) was a French-born descendant of Polish aristocracy, though one document suggests that his parents had at some point resided in Spain. In October 1870, he commanded a unit of French francs-tireurs that temporarily held off a much larger force of German infantry at Châteaudun, and for his service he was made a Chevalier of the Légion d'honneur. Towards the end of his life he served in the Russian Army.

De Lipowski's career was evidently distinguished, but it wasn't entirely without stain. In 1873 or 1874 he was fined and sentenced to a month in prison for escroquerie — a type of fraud. The gist of the accusation seems to be that he traded on his laurels (and perhaps on assurances of a fortune he did not in fact possess) to run up debts he didn't intend to pay off.

The whole affair strikes me, frankly, as a bit odd. Légion d'honneur archives preserved in the Base Léonore contain various documents related to the matter, most of them written longhand and with elaborate formality by various functionaries of the French government. Several of the documents suggest that de Lipowski was at least temporarily stripped of his title in the Légion d'honneur (and perhaps of his pension as well) as a result of his conviction, yet by 1880 he had ascended to the higher rank of officier in the Légion. Whatever it was all about, it appears to have eventually blown over. There is a bust of de Lipowski surmounting his tomb in the Cimetière du Montparnasse.

Below: From the Base Léonore, the 1873 judgment against Ernest de Lipowski, his death notice from 1904, and a mention of Alexandra's marriage in 1901.

Fog

8:15 AM, December 11, 2015.

Neapolitan Lives

After having read a couple of reviews raving about Elena Ferrante's Neapolitan novels I decided to try the first volume, and quickly became hooked. A few weeks and some 1,700 pages later I've come to the end. Are they all they're cracked up to be? Close enough.

"Elena Ferrante" is the pseudonym of an Italian writer whose true identity is apparently known to only a handful of people. She has written a few other books, was born in Naples, and is probably in her sixties or thereabouts; she doesn't grant many interviews, although there is one in the Paris Review. There seems to be no particular reason why we need to know more than that, and she herself has bluntly declared "I believe that books, once they are written, have no need of their authors."

The narrator of these novels, who must be at least roughly contemporary with their author, is named Elena Greco, but no one ever calls her that. She is known as Lenuccia or Lenù, just as her closest friend, who is named Raffaella, is always referred to as Lina or (by the narrator) as Lila. The two grow up in an inward-looking, tightly-knit, and often violent neighborhood in Naples. Lila, depicted as the more charismatic and gifted of the two, leaves school at a young age and enters into a disastrous marriage (few if any of the relationships in the book bring enduring joy to the participants). Lenù, on the other hand, applies herself to her studies, attends a university, marries a professor, and becomes a successful author, becomes, in fact, the notional "author" of the narrative we read. Through the course of the books, which span roughly fifty years or a bit more, the two women orbit each other like twin suns, often at a distance but never entirely escaping each other's gravitational fields.

The story the books relate is too complex to try to summarize here (William Deresiewicz's longer consideration in the Nation is worth seeking out); there is an Index of Characters at the beginning of each novel and if you are anything like me you will refer to it regularly. The books are not flawless (and see the pointed demurral from the Ferrante admiration society by Tim Parks). The narrative could have been tightened and several hundred pages cut without sacrifice, the prose occasionally resorts to summary instead of description, and much of the third book, Those Who Leave and Those Who Stay, parts of which are set in a sausage factory, struck me as, well, a bit of a sausage factory itself. But in the end, these are quibbles. The books manage to maintain an intensity and integrity that are rare in the contemporary novel, while creating both a vivid (and uniformly dark) portrait of Neapolitan society and a meticulous delineation of a not untroubled friendship between two women.

All four books have been translated by Ann Goldstein. I don't read Italian well and didn't have access to the originals in any case, but the translations struck me as thoughtful and workmanlike despite the very occasional turn of phrase where the English and Italian languages seemed to have battled to a draw. The handsome, sturdy paperback editions shown here are published by Europa Editions. My only complaint with them is that the cover art lends the books a more burnished, lyrical tone than suits Ferrante's narrative. These are not comforting books.

Demain dès l'aube (Victor Hugo)

Demain, dès l’aube, à l’heure où blanchit la campagne,
Je partirai. Vois-tu, je sais que tu m’attends.
J’irai par la forêt, j’irai par la montagne.
Je ne puis demeurer loin de toi plus longtemps.

Je marcherai les yeux fixés sur mes pensées,
Sans rien voir au dehors, sans entendre aucun bruit,
Seul, inconnu, le dos courbé, les mains croisées,
Triste, et le jour pour moi sera comme la nuit.

Je ne regarderai ni l’or du soir qui tombe,
Ni les voiles au loin descendant vers Harfleur,
Et quand j’arriverai, je mettrai sur ta tombe
Un bouquet de houx vert et de bruyère en fleur.

.

Tomorrow, at dawn, the moment the countryside is whitened,
I will leave. You see, I know that you wait for me.
I will go through the forest, I will go across the mountains.
I cannot stay far from you any longer.

I will trudge on, my eyes fixed on my thoughts,
Without seeing what is outside, without hearing a single sound,
Alone, unknown, back bent, hands crossed,
Sad, and the day for me will be like the night.

I will not look upon the gold of nightfall,
Nor the sails from afar that descend on Harfleur,
And when I arrive, I will place on your grave
A bouquet of green holly and heather in bloom.

(Uncredited translation from Wikipedia; photo via Cachivaches.)

From Niagara Falls to Juárez

Peter Case has a new album out. Its title, HWY 62, alludes not only implicitly to Bob Dylan's Highway 61 Revisited but also to the 2,248-mile road that, in its easternmost stretches, runs through Hamburg, New York, where Peter was born. "As a kid," he writes in the liner notes, "I was fascinated by the sight and sound of the trucks hauling by, and U.S. Route 62 always seemed like the connection to the world I wanted to live in, the American West. I tried to run away down HWY 62 for the first time when I was four."

Other than a fine cover of Dylan's early "Long Time Gone," the songs are all originals, and, as always with Peter, they mix the personal and the political. The haunting "Bluebells," featuring Ben Harper on slide guitar and Cindy Wasserman's backing vocals, may be my favorite so far:

HWY 62 can be obtained from Omnivore Records.

Spate

They emerged from the forest footsore, hungry, their panting dogs at their heels. Somewhere at their backs — a few hours, a day at most — their pursuers could take their time, knowing they would find them waiting where the river tumbled into the frigid sea. In any other season the shoreline was an arrow-shot further out, the water deep but untroubled enough to raft across. Not now; swollen by meltwater, the river churned, rising and falling, disgorging shards of ice and fallen trees — birch, larch — in a ceaseless roar. They stared into the torrent; its face bore the patient features of Death.

Brittle strands of rockweed skittered between their feet. In the offing, high above stray bergs, gulls dipped and soared in a wind so cold it struck the heart like a hammer. The mist lifted, but the sun failed to warm their bones. The bleached and broken skeleton of some great sea beast lay upended on the beach, as if welcoming them home.

The Water Street Mission, Revisited

This little "Manual of the Water Street Mission" in New York City was published in 1880, and seems to have served both as an introduction for prospective clients and as the mission's annual report. The founder of the mission, a onetime "river rat" and reformed alcoholic named Jerry McAuley, was still alive at the time. Following his death in 1884 a number of subsequent publications would keep track of the mission's activities, including the Rev. R. M. Offord's Jerry McAuley: His Life and Work (1885), Samuel H. Hadley's Down in Water Street (1902), and Mrs. S. May Washburn's "But, Until Seventy Times Seven": The Story of the McAuley Water Street Mission (1936).

The image at the top of this post shows the pamphlet's very nice engraved frontispiece; the cover, which sports another engraving, is shown below. Neither image is credited.

Laid inside my copy, but definitely later in date, I found the gatefold photograph below, which bears the caption "This photograph was taken by Mr. Thomas Savage Clay, and shows the class of men from which we get our converts." A cropped version of the same image is reproduced in "But, Until Seventy Times Seven."

Previous Water Street Mission posts:

The Madonna of Cherry Hill
Death of a Salesman
A Manhattan Mission
Cassie Burns

Faithful objects

María Paz Otuño, writing of the late Spanish novelist Ana María Matute:

Her idea of order was her own; with her writings she was very meticulous: she knew where everything was, what it was, and whether or not it was of use; entirely the opposite of the disorder that presided over her life, her apartment, her table. Only what really mattered to her (books, pages, texts, pencils, papers, paint pots, brushes, figurines...) was ordered in the manner she thought fit, every object occupying its place in the world, in her world. They were her "faithful objects": "I refer to little things, ordinary and humble: a piece of red pencil, a key that no longer opens anything, a coin from before the war, who knows what, an infinity of things that stubbornly accompany us wherever we go, that resist abandoning us, stubborn in the face of, first, our indifference, then our curiosity, and finally our love." Objects that meant so much to her and that, when they disappeared, took away with them a little part of her life. "Perhaps to live is to lose things" – and in her case nothing could be more true: she left few material things behind, perhaps because she lived so much.

From a text appended to the end of Demonios familiares, Matute's final, unfinished novel. The passage is very simple, but allows almost endless possibilities for translation; in this case the translation is mine.

Earlier posts on Ana María Matute:

Last words (on Demonios familiares)
Bonfires (on Primera memoria)
Childhood (on Paraíso inhabitado)

Oracles

Rabelais:

Bacbuc threw something into the fountain, and suddenly the water began to boil fiercely, as the great cauldron at Bourgueil does when there is a high feast there. Panurge was listening in silence with one ear, and Bacbuc was still kneeling beside him, when there issued from the sacred Bottle a noise such as bees make that are bred in the flesh of a young bull slain and dressed according to the skillful method of Aristaeus, or such as is made by a bolt when a cross-bow is fired, or by a sharp shower of rain suddenly falling in summer. Then this one word was heard: Trink.

'By God almighty,' cried Panurge, 'it's broken or cracked, I'll swear. That is the sound that glass bottles make in our country when they burst beside the fire.'

Then Bacbuc arose and, putting her hands gently behind Panurge's arms, said to him: 'Give thanks to heaven, my friend. You have good reason to. For you have most speedily received the verdict of the divine Bottle; and it is the most joyous, the most divine, and the most certain answer that I have heard from it yet, in all the time I have ministered to this most sacred Oracle.'

Translation by J. M. Cohen (1955).

Harry Mathews:

Consulting his watch, he continued: "The hour is right, you won't have to wait. Here's what you do: take the boot off your right foot, and your sock if you're wearing one, and stick your leg in up to the knee. Keep it there for a minute plus eight seconds, which I'll time for you; then remove it quickly. The prophecy will follow."

I did as I was told, although I could not believe we had reached the bog. It was nearly dark.

Supporting me by my left elbow, the Count said, "Ready? Now," and I stepped forward. My foot sank slowly into heavy mud still warm from the sun.

A minute passed. Renée counted the final seconds: "...seven, eight," and I extracted my leg from the mire.

Following the Count's example, I knelt down. In a moment there was perhaps a liquid murmur or rumble and out of the ooze, as if a capacious ball of sound had forced its passage to the air, a voice distinctly gasped,

"Tlooth."

The mud recovered its smoothness. After a pause, the Count shook his head and said, "Aha! Rather enigmatic. But there won't be more. And," he chuckled, "you can't try again for another year."

I've found only passing mention of the possible influence of Rabelais on Harry Mathews (truth to tell, there isn't all that much critical literature on the latter), but here the inspiration seems clear enough. Since I've been reading Mathews for decades but Rabelais only recently, this gives his novels an interesting new light — as does the description of the intricately contrived, magnetically opened temple in Chapter 37 of Le cinquième livre de Pantagruel, wherein is engraved the motto "All Things Move to their End." Readers of the last chapter of The Conversions will no doubt know what I mean.

N. B. J. M. Cohen regarded the chapters describing the Temple of the Bottle as "so dull that it would be charitable to ascribe them to another hand." Without weighing in on the debate over the authorship of parts of the cinquième livre, I can't quite agree. They're certainly bizarre, but maybe they just were ahead of their time.

Sharing a world

A bit of incontrovertible wisdom from Herakleitos, in Guy Davenport's rendering: "We share a world when we are awake; each sleeper is in a world of his own."

Couldn't we equally well say, though, that the opposite is (also) true, that in sleep we return to what is common to all, but that in the light of day we must, each of us, live out our own solitude?

Wear

This unidentified and undated snapshot shows the effects of time and much handling; it may have been folded in half at some point before being pasted onto a low-quality paper backing, most of which still adheres to the reverse. Perhaps before that it was kept in a wallet. It shows two men walking together, one of them holding the hand of a small child. There's a woman a few steps back who may be part of the same group; the camera has caught her just as one foot lifts from the ground.

A block of row-houses appears in the background, but the lot to the right may be vacant, and the sidewalk has been neglected. Based on the clothing styles I'm guessing that the photo dates from some time after 1950.

Paris

'So you come from Paris,' said Pantagruel. 'And how do you spend your time, you gentlemen students at this same Paris?'

'We transfretate the Sequana at the dilucule and crepuscule; we deambulate through the compites and quadrives of the urb; we despumate the Latin verbocination and, as verisimile amorabunds, we captate the benevolence of the omnijugal, omniform, and omnigenous feminine sex. At certain intervals we invisitate the lupanars, and in venerean ecstasy we inculcate our veretres into the penitissim recesses of the pudenda of these amicabilissime meretricules. Then do we cauponizate, in the meritory taverns of the Pineapple, the Castle, the Magdalen, and the Slipper, goodly vervecine spatules, perforaminated with petrosil. And if by fort fortune there is rarity or penury of pecune in our marsupies, and they are exhausted of ferruginous metal, for the scot we dimit our codices and vestments oppignerated, prestolating the tabellaries to come from the penates and patriotic lares.'

Translation by J. M. Cohen (1955).

St. James Infirmary

Any number of sources will inform you that the classic jazz composition "St. James Infirmary" is derived from an Anglo-American traditional ballad called "The Unfortunate Rake," which relates the sad end of a dissolute young man who has fallen victim to syphilis, and whose dying request consists of the instructions for his funeral procession. But are they right?

Those arguing in favor of a connection can point, first of all, to the title institution itself, which is mentioned by name in at least some of the versions of "The Unfortunate Rake," and which may allude (no one seems to be sure) to a long-vanished hospital in London. And then there are lines like the following (from "The Unfortunate Rake"):

Get six young soldiers to carry my coffin,
Six young girls to sing me a song,
And each of them carry a bunch of green laurel
So they don't smell me as they bear me along

This is evidently echoed in "St. James Infirmary" (in a version recited in a 1931 trademark infringement case) as follows:

Give me eight black horses to carry me
Eight pretty women to sing me a song
Let them sing me a song to my grave
As the bells toll on and on

Those similarities are real enough, but how much do they really tell us? The problem is that the familiar versions of "St. James Infirmary," which have been recorded countless times beginning in 1927, have nothing evident to do with an unfortunate rake dying of syphilis. In fact it's a little hard to say what the song is about. When I first learned the song, many years ago and who knows where, it began something like this:

I was down in Old Joe's barroom
On the corner by the square
The drinks were served as usual
And the usual crowd was there

The narrator then describes one of the patrons (one version calls him Joe McKennedy), who in turn sings what are no doubt the most familiar lines from the song:

I went down to St. James Infirmary
I saw my baby there
Stretched out on a long white table
So sweet... so cold... so fair...

Having described the corpse, most versions continue with something like this (I should note that the lyrics below are, deliberately, a composite, making use of both published texts and ones drawn "from memory," which may or may not match any single existing recording. In any case, the gist is clear):

Let her go, let her go, God bless her
Wherever she may be
She may search this whole wide world over
But she'll never find another man like me

Robert W. Harwood, the author of a fine book on the song which attempts to partially untangle its extremely convoluted history, confesses to finding the "Let her go" stanza "wrong, self-congratulatory, and, in this context, demented," but I think it's darkly hilarious. The speaker — McKennedy, or whoever he is — has been "jilted" by his lover because she has died; the woman will be conducting whatever searching she'll be doing in regions unknown to mortal man. I suspect, in fact, that the stanza has been interpolated into the song from an unrelated source, and originally had nothing to do with death, but if so the borrowing was a stroke of genius.

At this point, the song generally continues with the recitation of dying wishes. But whose — and why? Some observers have attempted to rationalize the lyrics, drawing on the "Unfortunate Rake" tradition, by saying that the woman has died of syphilis and her lover knows that he will soon follow. That's plausible, but it's worth asking whether whoever it was that assembled "St. James Infirmary" in its classic form would have made that connection. If not, can we really say that that is what the song is "about"?

Perhaps the best-known rendition of the song is the one first recorded in 1928 by Louis Armstrong. This version omits the frame verse ("I was down in Old Joe's barroom") and jumps directly to "I went down to St. James Infirmary..." After the "Let her go" stanza, it concludes with the following request:

When I die I want you to dress me in straight lace shoes
Boxback coat and a Stetson hat
Put a twenty-dollar gold piece on my watch-chain
So the boys'll know that I died standing pat

What if anything remains of "The Unfortunate Rake" in the Armstrong recording? Does it even matter? I would argue that the song as we are most familiar with it is so stylized — so modernized, if you like — that it no longer makes any difference if the narrative is coherent or if it follows its supposed ancestral source, that what we have is a composite made up of bits and pieces of "The Unfortunate Rake" tradition combined with other elements that were originally unconnected to it. What the song "is" now is a melody, a few familiar verses, and a public identity; all the various versions are instantly recognizable as "St. James Infirmary" (even if sometimes they bear other titles) no matter what story-line they seem to convey.

Below is a refreshingly irreverent rendition of "St. James Infirmary" recorded by Alphonso Trent and His Orchestra in 1930.