"Autobiographies of great nations are written in three manuscripts – a book of deeds, a book of words, and a book of art. Of the three, I would choose the latter as truest testimony." - Sir Kenneth Smith, Great Civilisations

"I must write each day without fail, not so much for the success of the work, as in order not to get out of my routine." - Leo Tolstoy

I have never believed that one should wait until one is inspired because I think the pleasures of not writing are so great that if you ever start indulging them you will never write again. - John Updike

"The life of every man is a diary in which he means to write one story, and writes another; and his humblest hour is when he compares the volume as it is with what he vowed to make it." - J.M. Barrie, Peter Pan

Poetry is the shadow cast by our streetlight imaginations." - Lawrence Ferlinghetti


[Note - If any article requires updating or correction please notate this in the comment section. Thank you. - res]


Thursday, September 19, 2019

R.E. Slater - Ancient Rhythms


Ancient Traditional Japanese Music - Mountain Pass

Image result for ancient japanese
Additional Images





Ancient Rhythms

Hot yellow clouds cry
But cannot see looking down
Earth awaits her death.

Scattered blossoms flow
Along dying streams choked
Living waters unsung.

Seeing, we see not
Not earth, not others, blinded souls
Once ancient, forgot.

Mouldering petals
Like forgotten joys, rotting
Fled creation's memory.

Joyless hearts beating
Singing lands of summer blooms
Echoing fey lament.

Remembering home
Nourishing Edens, now barren
Timeless paths flowing.

Embracing oneness
Fellowships bound land to soul
Divine grace gifts all.


R.E. Slater
September 18, 2019

*A traditional Japanese haiku is a three-line poem with seventeen syllables,
written in a 5/7/5 syllable count. Often focusing on images from nature, haiku
emphasizes simplicity, intensity, and directness of expression with no rhyming

@copyright R.E. Slater Publications
all rights reserved


Notes to Haiku

Having come across a foreign concert segment on the Internet I became curious as to why it was so moving to the well dressed audience gasping and swooning during its emotional performance. It seems that the song being sung by the young lady in white was lamenting the losses of childhood and of that of the ancient Japanese culture having forgotten its meaning and identity when absorbing Western practices, capitalism, and consequentially separation from the cradling arms of the earth (sic, earth spirits of nature) in its mimicry. The song, like the film it originated from, layers its hopes upon a succeeding generations which might remember the old ways in finding a way back to what once was treasured in its ancient traditions - cultural vitality, fellowship, earth care, and the social identity which came from these traditions. Themes universal to the ancient human breast itself.

Modern Western critics like Wendell Berry, Aldo Leopold, and a host of others ranging from poets to theologs have echoed these same sentiments in observing how industrialized Western progress has created great loss to humanity's inherent cardinal values imaged upon our souls by the divine granting the life-giving qualities of identity and meaning when in fellowship with the earth and one another. Specifically, both concert, song, and film, recall the primal longing of creation as an ancient longing we have too easily dismissed as an insignificant thing when pompously disrupting or destroying both our own past as well as the pasts of other native American cultures, aboriginal cultures, and non-European civilizations by Westernizing standards having become deaf-and-blind to the accumulated wisdoms of the ancients over the centuries in succeeding echoes of enforced religious and doctrinnaire superiority.

Consequently, in this present day we must now repair the renewing cycles of divine life by listening to, and learning from, one another as from the earth and Spirit themselves, each once heard in the sublime symphonies of our distant souls now lost within the graves we have wantonly dug as memorials to our sins, greed, and follies. This loss of divine rhythm must somehow be recovered from what was carelessly destroyed and now deemed worthless in our pride and short-sightedness. Soul qualities we are only now realising granting life, hope, purpose, and fellowship with the earth and with one another. And it is in this  divine revelatory light we must hear again those ancient lyrics to restore, renew, steward, and cultivate earth's primal Edens which had once nurtured both creation and the human spirit in practices of wisdom, selflessness, silence, love, and community.

R.E. Slater
September 16, 2019


America's Manifest Destiny by John Gast painting



Joe Hisaishi 2011.jpg

Joe Hisaishi in Budokan was a concert commemorating
both the Japanese theatrical premiere of Ponyo and the
25 years of musical collaboration between composer
Joe Hisaishi and film maker Hayao Miyazaki.


Lyrics: The Name of Life

The whiteness of the clouds left behind by a plane
Draw a line across the blue sky
Always, no matter to where, always continuing
As if it knew tomorrow.

In my chest I breathed in a shallow breath
I remember the breeze that blew on my hot cheek.

The hands and feet which are bound before the future
Are freed by a quiet voice
So nostalgic that I want to scream out, is
One life, the midsummer light
At your shoulder, swaying, the sunbeams streaming through the leaves.

The white ball at rest
The petals which have been scattered by the wind
The invisible river which carries both
Singing while flowing on.

Secrets and lies and joy
Are the children of the gods who created this universe.

The heart which is bound before the future
Someday, will remember its name
So loved that I want to scream out, is
One life, the place to return to
At my fingertips, the summer day which doesn't disappear.



Inochi no Namae (The Name of Life)
Joe Hisaishi in Budokan - Studio Ghibli 25 Years Concert





Futatabi [Reprise] (Spirited Away)
Joe Hisaishi in Budokan - Studio Ghibli 25 Years Concert




Spirited Away

Spirited Away (Japanese: 千と千尋の神隠し Hepburn: Sen to Chihiro no Kamikakushi, "Sen and Chihiro's Spiriting Away") is a 2001 Japanese animated coming-of-age fantasy film. It was written and directed by Hayao Miyazaki, animated by Studio Ghibli for Tokuma ShotenNippon Television NetworkDentsuBuena Vista Home EntertainmentTohokushinsha Film and Mitsubishi and distributed by Toho. The film stars Rumi HiiragiMiyu IrinoMari Natsuki, Takeshi Naito, Yasuko Sawaguchi, Tsunehiko Kamijō, Takehiko Ono, and Bunta SugawaraSpirited Away tells the story of Chihiro Ogino (Hiiragi), a moody 10-year-old girl who, while moving to a new neighbourhood, enters the world of Kami (spirits) of Japanese Shinto folklore. After her parents are mutated into pigs by the witch Yubaba (Natsuki), Chihiro takes a job working in Yubaba's bathhouse to find a way to free herself and her parents and return to the human world.

Miyazaki wrote the script after he decided the film would be based on the 10-year-old daughter of his friend, associate producer Seiji Okuda, who came to visit his house each summer. At the time, Miyazaki was developing two personal projects, but they were rejected. With a budget of 19 million US dollars, production of Spirited Away began in 2000. Pixar director John Lasseter, who is a fan and friend of Miyazaki, convinced Walt Disney Pictures to buy the film's North American distribution rights, and served as the executive producer of its English-dubbed version Lasseter hired Kirk Wise as director and Donald W. Ernst as producer of the adaptation. Screenwriters Cindy Davis Hewitt and Donald H. Hewitt wrote the English-language dialogue to match the characters' original Japanese-language lip movements.

The film was originally released in Japan on 20 July 2001 by distributor Toho. It became the most successful film in Japanese history, grossing over $361 million worldwide.[a] The film overtook Titanic (the top-grossing film worldwide at the time) in the Japanese box office to become the highest-grossing film in Japanese history with a total of ¥30.8 billion. Spirited Away received universal acclaim and is frequently ranked among the greatest animated films ever made. It won the Academy Award for Best Animated Feature at the 75th Academy Awards, making it the first (and so far only) hand-drawn and non-English-language animated film to win that award. It was the co-recipient of the Golden Bear at the 2002 Berlin International Film Festival (shared with Bloody Sunday) and is in the top 10 on the British Film Institute's list of "Top 50 films for children up to the age of 14".

In 2016, it was voted the fourth-best film of the 21st century as picked by 177 film critics from around the world, making it the highest-ranking animated film on the list. It was also named the second "Best Film of the 21st Century So Far" in 2017 by the New York Times.


Spirited Away Trailer




Plot

Ten-year-old Chihiro Ogino and her parents are traveling to their new home when her father takes a shortcut, leading them to what appears to be an abandoned amusement park that Chihiro's father insists on exploring. They find a seemingly empty restaurant stall stocked with food, which Chihiro's parents immediately begin to eat. While exploring further, Chihiro finds an exquisite bathhouse and meets a boy named Haku, who warns her to return across the riverbed before sunset. However, Chihiro discovers too late that her parents have metamorphosed into pigs, and she is unable to cross the now-flooded river.

Haku finds Chihiro and has her ask for a job from the bathhouse's boiler-man, Kamaji, a yōkai commanding the susuwatari. Kamaji refuses to hire her and asks worker Lin to send Chihiro to Yubaba, the witch who runs the bathhouse. Yubaba tries to frighten Chihiro away, but she persists, so Yubaba gives Chihiro a contract to work for her. Yubaba takes away her name and renames her Sen (千). While visiting her parents' pigpen, Haku gives Sen a goodbye card she had with her, and Sen realizes that she had already forgotten her real name. Haku warns her that Yubaba controls people by taking their names, and that if she forgets hers like he has forgotten his, she will not be able to leave the spirit world.

Sen faces discrimination from the other workers because she is still a human and not a spirit; only Haku and Lin show sympathy for her. While working, she invites a silent creature named No-Face inside, believing him to be a customer. A "stink spirit" arrives as Sen's first customer, and she discovers he is the spirit of a polluted river. In gratitude for cleaning him, he gives Sen a magic emetic dumpling. Meanwhile, No-Face imitates the gold left behind by the stink spirit and tempts a worker with gold, then swallows him. He demands food and begins tipping extensively. He swallows two more workers when they interfere with his conversation with Sen.

Sen sees paper Shikigami attacking a Japanese dragon and recognizes the dragon as Haku metamorphosed. When a grievously injured Haku crashes into Yubaba's penthouse, Sen follows him upstairs. A shikigami that stowed away on her back shapeshifts into Zeniba, Yubaba's twin sister. She mutates Yubaba's son, Boh, into a mouse, creates a decoy Boh, and mutates Yubaba's harpy into a tiny, flylike bird. Zeniba tells Sen that Haku has stolen a magic golden seal from her, and warns Sen that it carries a deadly curse. Haku attacks the shikigami, which eliminates Zeniba's hologram. He falls into the boiler room with Sen, Boh, and the harpy on his back, where Sen feeds him part of the dumpling she had intended to give her parents, causing him to vomit both the seal and a black slug, which Sen crushes with her foot.

With Haku unconscious, Sen resolves to return the seal and apologize to Zeniba. Sen confronts No-Face, who is now massive, and feeds him the rest of the dumpling. No-Face follows Sen out of the bathhouse, steadily regurgitating everything he has eaten. Sen, No-Face, Boh, and the harpy travel to see Zeniba with train tickets given to her by Kamaji. Yubaba orders that Sen's parents be slaughtered, but Haku reveals that Boh is missing and offers to retrieve him if Yubaba releases Sen and her parents. Yubaba agrees, but only if Sen can pass a final test.

Sen, No-Face, Boh, and the harpy meet with Zeniba, who reveals that Sen's love for Haku broke her curse and that Yubaba used the black slug to control Haku. Haku appears at Zeniba's home in his dragon form and flies Sen, Boh, and the harpy to the bathhouse. No-Face decides to stay behind and become Zeniba's spinner. In mid-flight, Sen recalls falling years ago into the Kohaku River and being washed safely ashore, correctly guessing Haku's real identity as the spirit of the Kohaku River. When they arrive at the bathhouse, Yubaba forces Sen to identify her parents from among a group of pigs in order to break their curse. After Sen answers correctly that none of the pigs are her parents, her contract combusts and she is given back her real name. Haku takes her to the now-dry riverbed and vows to meet her again. Chihiro crosses the riverbed to her restored parents, who do not remember anything after eating at the restaurant stall. They walk back to their car, which is now covered in dust and leaves. Before getting in, Chihiro is shown to still be wearing the hairband No-Face spun for her at Zeniba's home.



Hidden Meaning in Spirited Away (Miyazaki)
– Earthling Cinema




Themes

The themes of the film are heavily influenced by Japanese Shinto-Buddhist folklore. The central location of the film is a Japanese bathhouse where a great variety of Japanese folklore creatures, including kami, come to bathe. Miyazaki cites the solstice rituals when villagers call forth their local kami and invite them into their baths.

Chihiro also encounters kami of animals and plants. Miyazaki says of this:

"In my grandparents' time, it was believed that kami existed everywhere – in trees, rivers, insects, wells, anything. My generation does not believe this, but I like the idea that we should all treasure everything because spirits might exist there, and we should treasure everything because there is a kind of life to everything."

The film has been compared to Lewis Carroll's Alice's Adventures in Wonderland as the stories have some elements in common such as being set in a fantasy world, the plots including a disturbance in logic and stability, and there being motifs such as food having metamorphic qualities; though developments and themes are not shared. Among other stories compared to Spirited Away, The Wonderful Wizard of Oz is seen to be more closely linked thematically.

The major themes of Spirited Away center on the protagonist Chihiro and her liminal journey through the realm of spirits. The archetypal entrance into another world demarcates Chihiro's status as one somewhere between child and adult. Chihiro also stands outside societal boundaries in the supernatural setting. The use of the word kamikakushi (literally "hidden by gods") within the Japanese title, and its associated folklore, reinforces this liminal passage:

"Kamikakushi is a verdict of 'social death' in this world, and coming
back to this  world from Kamikakushi meant 'social resurrection.'"

Yubaba has many similarities to The Coachman from Pinocchio, in the sense that she mutates humans into pigs in a similar way that the boys of Pleasure Island were mutated into donkeys. Upon gaining employment at the bathhouse, Yubaba's seizure of Chihiro's true name symbolically kills the child, who must then assume adulthood. She then undergoes a rite of passage according to the monomyth format; to recover continuity with her past, Chihiro must create a new identity.

Along with its function within the ostensible coming of age theme, Yubaba's act of taking Chihiro's name and replacing it with Sen (an alternate reading of "chi", the first character in Chihiro's name – lit. "one thousand"), is symbolic of capitalism's single-minded concern with value, reflecting the film's exploration of capitalism and its effect on traditional Japanese culture.

Yubaba is stylistically unique within the bathhouse, wearing a Western dress and living among European décor and furnishings, in contrast with the minimalist Japanese style of her employee's quarters, representing the Western capitalist influence over Japan in its Meiji period and beyond. The Meiji design of the abandoned theme park is the setting for Chihiro's parents' metamorphosis - the family arrives in an imported Audi car and the father wears a European-styled polo shirt, reassuring Chihiro that he has "credit cards and cash", before their morphing into literal consumerist pigs.

Spirited Away contains critical commentary on modern Japanese society concerning generational conflicts and environmental issues. Chihiro has been seen as a representation of the shōjo, whose roles and ideology had changed dramatically since post-war Japan.

Miyazaki has stated:

Chihiro’s parents turning into pigs symbolizes how some humans become greedy. At the very moment Chihiro says there is something odd about this town, her parents turn into pigs. There were people that "turned into pigs" during Japan’s bubble economy (consumer society) of the 1980s, and these people still haven’t realized they’ve become pigs. Once someone becomes a pig, they don’t return to being human but instead gradually start to have the "body and soul of a pig". These people are the ones saying, "We are in a recession and don’t have enough to eat." This doesn’t just apply to the fantasy world. Perhaps this isn’t a coincidence and the food is actually (an analogy for) "a trap to catch lost humans."

Just as Chihiro seeks her past identity, Japan, in its anxiety over the economic downturn occurring during the release of the film in 2001, sought to reconnect to past values. In an interview, Miyazaki has commented on this nostalgic element for an old Japan.

However, the bathhouse of the spirits cannot be seen as a place free of ambiguity and darkness. Many of the employees are rude to Chihiro because she is human, and corruption is ever-present; it is a place of excess and greed, as depicted in the initial appearance of the No-Face. In stark contrast to the simplicity of Chihiro's journey and transformation is the constantly chaotic carnival in the background.

There are two major instances of allusions to environmental issues within the movie. The first is seen when Chihiro is dealing with the "stink spirit." The stink spirit was actually a river spirit, but it was so corrupted with filth that one couldn't tell what it was at first glance. It only became clean again when Chihiro pulled out a huge amount of trash, including car tires, garbage, and a bicycle. This alludes to human pollution of the environment, and how people can carelessly toss away things without thinking of the consequences and of where the trash will go. The second allusion is seen in Haku himself. Haku does not remember his name and lost his past, which is why he is stuck at the bathhouse. Eventually, Chihiro remembers that he used to be the spirit of the Kohaku River, which was destroyed and replaced with apartments. Because of humans' need for development, they destroyed a part of nature, causing Haku to lose his home and identity. This can be compared to deforestation and desertification; humans tear down nature, cause imbalance in the ecosystem, and demolish animals' homes to satisfy their want for more space (housing, malls, stores, etc.) but don't think about how it can affect other living things.

Additional themes are expressed through the No-Face, who reflects the characters which surround him, learning by example and taking the traits of whomever he consumes. This nature results in No-Face's monstrous rampage through the bathhouse. After Chihiro saves No-Face with the emetic dumpling, he becomes timid once more. At the end of the film, Zeniba decides to take care of No-Face so he can develop without the negative influence of the bathhouse.



The Films of Studio Ghibli Trailer






Joe Hisaishi
From Wikipedia, the free encyclopedia

Joe Hisaishi
Joe Hisaishi 2011.jpg
Hisaishi in Paris in 2011
Background information
Native name
久石 譲
Birth nameMamoru Fujisawa
BornDecember 6, 1950 (age 68)
Nakano, Nagano, Japan
Genres
Occupation(s)
  • Composer
  •  
  • conductor
  •  
  • arranger
Instruments
Years active1974–present


Mamoru Fujisawa (藤澤 守 Fujisawa Mamoru, born December 6, 1950), known professionally as Joe Hisaishi (久石 譲 Hisaishi Jō), is a Japanese composer and musical director known for over 100 film scores and solo albums dating back to 1981. Hisaishi is also known for his piano scores.

While possessing a stylistically distinct sound, Hisaishi's music has been known to explore and incorporate different genres, including minimalistexperimental electronicEuropean classical, and Japanese classical. Lesser known are the other musical roles he plays; he is also a typesetter, author, arranger, and conductor.

He has been associated with animator Hayao Miyazaki since 1984, having composed scores for all but one of his films. He is also recognized for the soundtracks he has provided for filmmaker 'Beat' Takeshi Kitano, including A Scene at the Sea (1991), Sonatine (1993), Kids Return (1996), Hana-bi (1997), Kikujiro (1999), and Dolls (2002), as well for the video game series Ni no Kuni. He was a student of legendary anime composer Takeo Watanabe.

Monday, July 22, 2019

Proverbs for Living & Leading Well




Proverbs for Living & Leading Well
by R.E. Slater


I

"The wise seek not fellowship for consent's approval
but release from myriad burdens weighing the soul."


II

"Today's burden is no less than yesterday's
at obtuse comment, studied audacity, or
soulless pronouncement, each confirming
prideful hearts both vile and repugnant."


III

"To live freed from service to others must be hell itself,
but unknown to the one bound  to their own deportment."


IV

"Living indifferent to the pain of those oppressed is
but the wine of song and dance to those oppressing."


V

"Fools gather with fools from dawn to dusk;
the wise hear and consider no such company." 


VI

"As proverbs are to the ear of the wise, so they are
mocked and despised by the fool in their hearts."


VII

"Sin gathers to sin as the arrogant to wealth and power, but
true wealth is a freed heart caring for the welfare of the stranger."


VIII

"Each waking day we have as the next man, 
but time binds all men to its daily watch
to do good or ill before death comes."


IX

"Each morning is never like the last, yet
the unrighteous think it so and redeems not the day."


X

"As one man calls out to the other
even so does day call out to day
on the hand of the God who weighs all."



XI

Mockers are an insult to all men,
their words poison the heart;
but sweet balm goes from the mouths
of those who offer hope and healing.


XII

Those who listen with their hearts see all;
Those without hearts see nothing.



R.E. Slater
July 21, 2019

@copyright R.E. Slater Publications

all rights reserved



















Friday, July 19, 2019

R.E. Slater - The Winter of Our Discontent





The Winter of Our Discontent
by R.E. Slater



Now is the winter of our discontent,
Where brother calls brother brother no more,
Where hand lifts 'gainst head by anger’s vent,
And smouldering ires lie murderous about.

Surely no woman, no man, denies family or friend,
Yet vile offenses seethe neglects and feuds,
Fueling lies of ill-will, refusing fellowships sweet,
Castrating lives like mown grasses of summer.

Low lay brooding spirits inflamed siren’s hymns,
Fell darkness descending on remorseless charms,
Imagined illusions guiding misguided spirits,
Hearing no seasons but hell's hateful dark maw.

Winter or summer, springtime or harvest,
All be the same moved intent's dark climes,
Spewing madness’s flames lit burning moods,
Noxious marshes befouling most putrid fools.


R.E. Slater
July 17-19, 2019;
edited Aug 20, 2019;
May 5, 2020

@copyright R.E. Slater Publications
all rights reserved


Tuesday, July 16, 2019

Shakespeare's Richard III, Gloucester's Soliloquy, "Now is the Winter of Our Discontent"



Speech: “Now is the winter of our discontent”


(from Richard III, spoken by Gloucester)

Gloucester:

Now is the winter of our discontent
Made glorious summer by this sun of York;
And all the clouds that lour'd upon our house
In the deep bosom of the ocean buried.
Now are our brows bound with victorious wreaths;
Our bruised arms hung up for monuments;
Our stern alarums changed to merry meetings,
Our dreadful marches to delightful measures.
Grim-visaged war hath smooth'd his wrinkled front;
And now, instead of mounting barbed steeds
To fright the souls of fearful adversaries,
He capers nimbly in a lady's chamber
To the lascivious pleasing of a lute.
But I, that am not shaped for sportive tricks,
Nor made to court an amorous looking-glass;
I, that am rudely stamp'd, and want love's majesty
To strut before a wanton ambling nymph;
I, that am curtail'd of this fair proportion,
Cheated of feature by dissembling nature,
Deformed, unfinish'd, sent before my time
Into this breathing world, scarce half made up,
And that so lamely and unfashionable
That dogs bark at me as I halt by them;
Why, I, in this weak piping time of peace,
Have no delight to pass away the time,
Unless to spy my shadow in the sun
And descant on mine own deformity:
And therefore, since I cannot prove a lover,
To entertain these fair well-spoken days,
I am determined to prove a villain
And hate the idle pleasures of these days.
Plots have I laid, inductions dangerous,
By drunken prophecies, libels and dreams,
To set my brother Clarence and the king
In deadly hate the one against the other:
And if King Edward be as true and just
As I am subtle, false and treacherous,
This day should Clarence closely be mew'd up,
About a prophecy, which says that 'G'
Of Edward's heirs the murderer shall be.
Dive, thoughts, down to my soul: here
Clarence comes.


* * * * * * * * * * *






Background

Wikipedia - Richard III


Analysis (from Phrase Finder)

Question: "What's the meaning of the phrase 'Now is the winter of our discontent'?"

Response: 'Now is the winter of our discontent' express the idea that we have reached the depth of our unhappiness and that better times are ahead.

Question: "What's the origin of the phrase 'Now is the winter of our discontent'?"

Response: 'Now is the winter of our discontent', is the first line of Shakespeare's Richard III, 1594. It needs to be read together with the second line of the play 'made glorious summer by this sun of York'. Shakespeare was using the summer/winter weather as a metaphor for the fortunes of tthe English House of York and its rivalry with the Plantagenets for the English throne. The 'sun of York' wasn't of course a comment on Yorkshire weather but on the 'son of York' Edward IV.

So, what Richard is saying is that we are now at the depth of the winter but the son of York (Edward) is like the sun of Summer and good times are on the way.

In this play Shakespeare presents an account of Richard's character that, until the late 20th century, largely formed the popular opinion of him as a malevolent, deformed schemer. Historians now view that representation as a dramatic plot device - necessary for the villainous role that Shakespeare had allocated him. It isn't consistent with what is now known of Richard III, who in many ways showed himself to be an enlightened and forward-looking monarch. The discovery of Richard's skeleton under a car park in Leicester has provided precise evidence of the extent of his deformity. While being somewhat curved Richard's spinal deformity has now been shown to have been exaggerated and deliberately faked in some portraits.

'Sun of York', not 'son of York'.

"Now is the winter of our discontent" are the opening words of the play and lay the groundwork for the portrait of Richard as a discontented man who is unhappy in a world that hates him. Later Shakespeare describes himself as "Deformed, unfinished, sent before his time into this breathing world, scarce half made up". He says that as he "cannot prove a lover" he is "determined to be a villain". Whether Shakespeare believed the propaganda against Richard or whether he was happy to use it for dramatic effect isn't clear.

It is clear that brooding malevolence that Shakespeare has Richard personify mirrors the playwright's view of the state of the English nation during the Wars of the Roses.


* * * * * * * * * * *


Richard III (Shakespeare Resource Center)

"Now is the winter of our discontent...."

/ - - / - / - / - /
Now is the winter of our discontent
As Shakespeare often does, he uses a trochaic inversion to begin the speech; otherwise, the line scans normally. Note how Shakespeare uses metaphor in this line and the one that follows, comparing the Yorkist ascension to the throne to a change in seasons. Discontent in this context can either denote "dissatisfaction" or "sorrow"; given Richard's character, it is more likely the former.

- / - / - / - / - /
Made glorious summer by this sun of York;
The completion of the metaphor is arguably a line of strict iambic pentameter. This presumes that glorious is pronounced more like "GLOR-yus" than "GLOR-e-us," but the scansion would seem to indicate that intent. Sun is a pun in this line, playing upon the word son.

- / - / - / - / - /
And all the clouds that lour'd upon our house
In this straightforwardly iambic line, Richard extends the metaphor by comparing the erstwhile reign of Lancaster to the gloom of a cloudy sky, playing upon the "sun of York" line that precedes it. Lour'd—Shakespeare uses the apostrophe to signal that "loured" should absolutely not be pronounced as "louréd"—is an archaism (from the Middle English louren; probably deriving from Middle High German luren "to lie in wait") that meant "to look sullen; to frown upon." The reference to "our house" refers primarily to the family of York, although it could also play off one of its meanings as "the management of domestic affairs" (referring to the War of the Roses).

- - / / - - - / - / -
In the deep bosom of the ocean buried.
This line demonstrates another common occurrence in Shakespeare's blank verse, in which he begins an iambic line with a pyrrhic followed by a spondee. Sometimes it's used to reinforce meaning; other times, as it seems here, it merely adds a rhythmic changeup to the speech. The line also breaks up the iambic regularity by employing a feminine ending (an extra unstressed syllable). Notice also how Shakespeare uses ellipsis to omit the implied "are" in the line, helping to maintain the meter.

/ - - / / - - / - /
Now are our brows bound with victorious wreaths;
This line employs a pair of trochaic inversions back to back. Victorious seems to warrant the same pronunciation as glorious in the second line above. As tasty and well known as this soliloquy is, its dramatic pitfall is that it's the opening speech of the play. Richard is serving as his own chorus here. So what we have over the course of the ensuing 23 lines is largely exposition of backstory and character. It may be well written, but it's still a character telling the audience everything they need to know to understand what's going to happen in the next five acts.

- / - / - / - / - /
Our bruiséd arms hung up for monuments;
Note in this line how the acute "e" (é) serves as another metrical road sign. Much like the apostrophe in "lour'd" signals the speaker not to pronounce the "ed" as an extra syllable, the é is the poet's way of ensuring that bruiséd is pronounced as two syllables rather than one. The phrase bruiséd arms in context can be read as a slight double entendre; it can refer to both weapons (as bruised's archaic meaning of "battered or dented") or limbs (as bruised's more traditional meaning of "contused or wounded").

- / - / - / - / - / -
Our stern alarums changed to merry meetings,
Another line, another feminine ending. Alarums here is an archaic version of alarms, which derives from the Middle English alarme (alarom) via the Middle French alarme, which in turn derives from the Old Italian all'arme (literally meaning "to the arms"). Richard's comparison also employs antithesis and alliteration in this construction and the one that follows.

- / - / - - - / - / -
Our dreadful marches to delightful measures.
Like its predecessor, this line employs a feminine ending; scanning the "to" as unstressed is debatable but makes sense given the construction and the sense of the line. This is also a great example of how Shakespeare tightly combines rhythm, sound, and rhetoric within an individual line. In addition to the stressed syllables of blank verse, Shakespeare uses both antithesis and alliteration to highlight the opposite ideas here. Dreadful contrasts delightful, and marches (denoting the drum-dominated compositions typically used to accompany soldiers in marching) contrasts measures (denoting more melodious and formal dance compositions)

/ / - / - / - / - /
Grim-visaged War hath smooth'd his wrinkled front;
The line begins with a spondee, but is otherwise straightforward iambic pentameter. This line begins a transitional turn in the speech, in which Shakespeare briefly employs personification to make war a humanized character. Richard will juxtapose that character against himself in the latter part of the soliloquy. Smooth'd in this context denotes "made even" with a connotation of "softened"; front means "forehead or brow."

- / - / - / - / - /
And now, instead of mounting barbéd steeds
In this strictly iambic line, Richard builds upon the overall theme of the soliloquy. War is retiring his spurs, so to speak, and Richard doesn't seem particularly overjoyed by recent developments. Barbéd is a term used only in the two Richard plays, and refers to horses being "armed and harnessed."

- / - / - / - / - / -
To fright the souls of fearful adversaries,
The line scans as straight blank verse with another feminine ending. Fright is used in the sense "to terrify," whereas fearful, rather than meaning "frightened" denotes "inspiring terror; dreadful."

- / - / - - - / - / -
He capers nimbly in a lady's chamber
This line hearkens back to the previous line of "dreadful marches to delightful measures" by invoking the metaphor of music and dance. To caper is "to leap or spring, in dancing or mirth." The effective use of imagery creates a diametric opposite to war and provides insight into Richard's view of recent events. Could there be any more disparate images than War as an armed horseman trampling his enemies and War as a courtier "in a lady's chamber" dancing?

- - - / - / - / - /
To the lascivious pleasing of a lute.
After beginning with a pyrrhic, the rest of the line plays out in iambs. Lascivious (from Middle English, from the Late Latin lasciviosus via Latin lascivus, "wanton") denotes "lewd, lustful." Pleasing here denotes "the pleasure; command or arbitrary will." Essentially War, who should be strewing death in battle, is instead dancing captivated by music. Note the word choice and sibilance in the middle of the line. Richard is bitter, and it's not just from current events, as betrayed by the turn that the soliloquy takes at this point.

/ / - / - / - / - /
But I, that am not shaped for sportive tricks,
The heavy stresses of the initial spondee help to signal the aforementioned shift in subject. Richard's cynicism turns away from its disdain for peace and waxes introspective. This is where Shakespeare alludes to Richard's deformities, most notoriously the hunchback. Sportive means "amorous, wanton" in context. Trick (deriving from the French trique= "trick, deceit, treachery, cheating" via Latin tricari = "be evasive, shuffle") is used in its sense of "deception or mischief." The phrase is highly ironic given Richard's courtship of Anne in the next scene.

- / - / - / - / - /
Nor made to court an amorous looking-glass;
Depending upon the scansion and pronunciation, one could read the line as five iambs or as four iambs with an anapest substitution in the fourth foot. The natural tendency seems to elide the middle vowel sound so that the word sounds like "AM-rus," which is reflected above. Note how "court an amorous looking-glass" implies a bit of self-loathing in Richard's psyche, especially when coupled with Richard's lines in the second scene of Act I ("I'll be at charges for a looking-glass"). It doesn't take a therapist to decipher the body image issues at work here.

/ - - / - / - / / / - -
I, that am rudely stamp'd, and want love's majesty
Metrically, this 12-syllable line is something of a puzzler. It could read as an alexandrine, but Shakespeare's overall body of verse doesn't really employ hexameter as a bona fide metrical variant. There are plenty of unavoidable stresses in the line, and it makes for some wildly speculative scansion toward the end. Rudely stamp'd means "roughly or crudely fashioned" here, while want means "lacking" rather than "desiring or feeling a need" given Richard's character.

- / - / - / - / - /
To strut before a wanton ambling nymph;
In contrast with this line's predecessor, the scansion here is textbook iambic pentameter. Richard shows more disdain for love and beauty by dismissing womankind as a "wanton ambling nymph" (wanton = "lustful," ambling = "moving affectedly; dancing," and nymph = "a beautiful woman").

/ - / - / - - / - / -
I, that am curtail'd of this fair proportion,
This line seems to scan as trochee/trochee/trochee/iamb/iamb with a feminine ending. The only stress that could go another way is the upbeat on "am"; everything else is dictated by natural emphasis. Curtail means "to lessen" (literally "to shorten" from curtal, "to dock an animal's tail" via the Middle French courtault). Fair denotes "pleasing or favorable" in this context, although its proximity to "cheated" in the next line brings to mind the connotation of "due or just" as a subtext. Proportion is synonymous with "shape."

/ - - / - / - / - / -
Cheated of feature by dissembling Nature,
As with most lines, natural inflections dictate the stresses here with the arguable inclusion of "by" as a strong beat. Note how the Richard's word choice in cheated implies that he deserves better. Dissembling (from Middle English dissymblen, deriving from the Middle French dissimuler via Latin dissimulare "to simulate") means "putting on a false face; effecting a pretence to conceal facts, intentions, or feelings" and also reflects a man at odds with Nature.

- / - / - / - / - /
Deformed, unfinish'd, sent before my time
In his line of straight pentameter, Richard states that he was prematurely born, which would explain some of his infirmities. On the other hand, Richard was known in his day as a sturdy, brave swordsman, which would lead one to believe that he wasn't so deformed after all.

- / - / - / / / - /
Into this breathing world, scarce half made up,
The "scarce half" comprising the spondee in the fourth foot could read equally well as an iamb. Scarce is synonymous with "barely" in context; the line builds on Richard's assertion that he was a premature baby.

- / - / - / - / - - -
And that so lamely and unfashionable
This line presents another metrical irregularity; Shakespeare rarely ends a line with a five-syllable word, much less on a three-syllable downbeat such as this. After four iambic feet, there are two ways to view the end of "unfashionable": either as a pyrrhic followed by a feminine ending, or the more controversial (among critical scholars, at least) interpretation of a tribrach—a trisyllabic foot consisting of three unstressed syllables. The reason that many scholars contest the very existence of the tribrach is that there always seems to be an alternative scansion for it, no matter the context (such as, in this case, scanning it as a pyrrhic in a line with a feminine ending). Building on the theme of the previous two lines, Richard reflects bitterly upon his deformities.

- / / - / - - / / -
That dogs bark at me as I halt by them;
The stresses here could fall a couple of ways. The swing stress here is "me"; I've scanned it as an upbeat because it's hard to pull off four consecutive unstressed syllables in the middle of a line. Halt means "to limp."

- / - - / / - / - /
Why, I, in this weak piping time of peace,
Note the interesting play of the long-voweled "I" sound in this line. Piping time is another contrast of war and peace in this speech; the pipe has replaced the fife that accompanies soldiers. Richard hearkens back to the beginning of the speech to tie his disdain for peace in with his disdain for his stature.

- / - / - / - / - /
Have no delight to pass away the time,
Because Richard is not suited for love by appearance or nature, he can indulge in none of the delights of peace. All this part of the speech is leading up to his eventual rationale for his misdeeds, "And therefore, since I cannot prove a lover/To entertain these fair well-spoken days/I am determinéd to prove a villain/And hate the idle pleasures of these days." Richard, in addition to being a thoroughly rotten human being, is suffering from that ageless affliction of being a man of war in a time of peace.

- / - / - / - / - /
Unless to spy my shadow in the sun
There's little more to say about lines of regular iambic pentameter, except that this makes the ninth line out of the 27 that comprise this speech that are strictly iamb/iamb/iamb/iamb/iamb in construction. That makes a third of the selection. The remaining two-thirds exhibit some form of variation. Even early in his career, Shakespeare knows that line after line of unbroken blank verse would lull even the groundlings to sleep. This line also demonstrates Richard's self-aware sense of humor; it's as if he steps out of his soliloquy for a moment to share a joke about it with the audience. It's sort of the Elizabethan equivalent of acting into the camera.

- - / - - / - / - /
And descant on mine own deformity.
The scansion of the line largely depends on how one pronounces descant (meaning "to comment"); most dictionaries show either syllable as taking the stress, and we don't know how the Elizabethans would have treated it. The above scansion, however, makes the line a little less sing-song when following the previous one. From this point forward, the exposition inherent in the speech shifts from revealing setting and character to revealing the plot to come. Richard casts himself as villain by his own admission, and Shakespeare's words in his mouth ensure that history will always remember him that way first.



Monday, June 10, 2019

Film Review - The Fountain by Darren Aronofsky (actors: Hugh Jackman, Rachel Weisz)


‘The Fountain’ Has Nothing to Do with Time

NOVEMBER 22, 2016


I adore Darren Aronofsky’s The Fountain. It’s one of my all-time favorite films. I get something new from it every time I watch it, and I watch it at least once a year. I’ve listened to Clint Mansell’s score countless times. The film features Aronofsky at his most earnest and operatic, and while the film flopped when it was released ten years ago, it has gone on to gain a cult following.


However, there also seems to be a common misconception with how the film approaches its narrative. It’s a problem that likely began with the film’s trailer:

As you can see from the trailer, it lays out the three narratives as existing in three time periods: 1500, 2000, and 2500. So if you saw the trailer, you would assume that’s how Aronofsky structured his film. While it’s clear that what’s happening in “1500” is Isabel Creo’s (Rachel Weisz) story “The Fountain” about a conquistador who travels to find The Fountain of Youth in order to empower his Queen, and that in the year 2000, Tommy Creo (Hugh Jackman) is a scientist searching to find a cure for his wife’s illness, we’re left to assume that in the year 2500, “Tom Creo” (as he’s referred to in the credits) is now traveling in a spaceship of some kind with the tree that has allowed him to extend his life.
It’s understandable that some people would think The Fountain is a story that deals with time. Some have even gone so far as to create a “linear” cut that puts the film in “chronological” order. And I get that. If this is a story about The Fountain of Youth, then one would assume that a character who discovered The Fountain in the form of the Tree of Life, would be living in the distant future.
Except The Fountain isn’t about The Fountain of Youth. It’s about death and creation and reconciling the two. The film even takes time to point out how the two are intertwined when Isabel talks about Xibalba:
Izzi: This is an actual Mayan book. It explains the Creation myth. You see that’s first father. He’s the very first human.
Tommy Creo: Hum. Is he dead?
Izzi: He sacrificed himself to make the world.
[pause]
Izzi: That’s the tree of life bursting out of his stomach.
Tommy Creo: Hey, come.
Izzi: Listen. His body became the trees’ roots. They spread and formed the earth. His soul became the branches rising up forming the sky. All the remained is first father’s head. His children hung in in the heavens creating Xibalba.
Tommy Creo: Xibalba. The star, eh,
[corrects himself]
Tommy Creo: Nebula.
Izzi: So what do you think?
Tommy Creo: About?
Izzi: That idea. Death as an act of creation.
For Tommy, a doctor who has dedicated himself to stopping death, he can’t fathom how death could be an act of creation. After Izzi dies, he angrily tells Dr. Lillian Guzetti (Ellen Burstyn), “Death is a disease, it’s like any other. And there’s a cure. A cure – and I will find it.”


The arc of The Fountain isn’t about a man who found The Fountain of Youth or The Tree of Life, ate its bark, and lived to be over 500 years old so that he could rejuvenate the Tree in a dying star. To assume that the scenes in space bubble are literally happening deprives The Fountain of its central conflict, which is about Tommy accepting death and using that to fuel the creation of finishing Isabel’s novel.
When we see Tom Creo in the bubble interacting with Izzi, they’re not preludes to flashbacks. They’re thoughts interfering in Tom’s mind. For Tom, he can’t finish Isabel’s novel because to do so would be to accept her death. “Finish it,” are the worst words to him because if the novel is unfinished, then Isabel’s work, and by proxy Isabel, lives on. He literally can’t close the book on their relationship even though her dying wish was for him to finish the novel.
The climax of the film is Tom learning to accept death, something he has refused to do throughout the story because it’s too painful. When he finally accepts it, we see Tom Creo interact with Tomas’ storyline in the novel “The Fountain”. That scene isn’t Tom teleporting back in time to reveal himself as “First Father” to the Chieftain. What we’re witnessing is an act of creation. Tommy (in the present day) is finishing the story, and the “future” Tom is his mind penning that creation. He changes Izzi’s ending, which had the Chieftain killing Tomas and instead the Chieftain sacrifices himself in the presence of a figure he believes to be “First Father”.

What Aronofsky is showing us isn’t a guy in the distant future getting hit by an exploding nebula. He’s showing us in the abstract the act of accepting death and how it can lead to creation. Tom is now penning the end of “The Fountain” where Tomas reaches The Tree of Life, greedily drinks its sap to heal his wounds, and then is overwhelmed by the power of the Fountain, and dies in its thrall. Like Isabel’s story, it’s autobiographical. She began it as a tale about a woman hoping that her beloved could save her, but Tommy ends it almost as a mea culpa. For Tommy, Tomas is undone—much like he was—by refusing to accept death and chasing eternal life at his own peril.
Of course, how do you sell that in a 2-minute, 27-second trailer? How do you tell audiences, “Hey, all this cool stuff with bald Hugh Jackman in a bubble going through space? That’s actually an abstract representation of the character’s mind as he learns to accept death and finish his late wife’s novel. Coming soon to a theater near you!” It’s much easier to say, “Yeah, this is just three time periods. Roll with it.”
It was an easy sell that did a disservice to the story Aronofsky was trying to tell. While some may argue that The Fountain romanticizes the ugliness of death, it could also be argued that raging against the inevitable shortens our lives in ways we can’t perceive. Instead of enjoying the first snow with the person we love the most, we push them away because we can’t face the pain their death will bring. For The Fountain, we can only move forward after we’re willing to embrace the end.

Image result for film the fountain poster hd