Odi et Amo

Some attain immortality by doing great deeds, others by getting swept up in the affairs of great men. It's unlikely we would remember a fourth-rate crook like Gaius Verres had Cicero not so ferociously denounced the fool, nor would an obscure archbishop like Hieronymous Colloredo be remembered but for getting under the skin of a certain W. A. Mozart. Lesbia, as her lover called her, we know for her affair with the greatest poet of his age, Catullus. Her reputation fared somewhat better than those of Verres and Colloredo, who were both eviscerated to rags, but we generally remember her as the woman not who loved, but who tortured Catullus. Lesbia is not the inspirational Muse that Simonetta Vespucci played to Botticelli, inspiring thoughts of a perfected beauty to be contemplated and never defiled, but the spark of Catullus' very earthy passions of love and hate.

We really do owe to the ancient lovers a great debt, though, for the poet's pains bore one great fruit: a poignant, poetical crystallization of that curiously close kinship between love and hate.

That brilliant single couplet of poem 85, odi et amo, gets the glory, but Catullus 85 is best seen as the culmination of thoughts more fully explored in poem 72.

Here, Catullus begins by retracing his affair with Lesbia.

1 Dicebas quondam solum te nosse Catullum,
2 -----Lesbia, nec prae me velle tenere Iovem.
3 dilexi tum te non tantum ut vulgus amicam,
4 -----sed pater ut gnatos diligit et generos.
5 nunc te cognoui: quare etsi impensius uror,
6 -----multo mi tamen es uilior et levior.
7 qui potis est, inquis? quod amantem iniuria
8 -----talis cogit amare magis, sed bene velle minus.

The first two lines are a miniature masterpiece describing the good old days, a couplet structured around dicebas and te, which set up the two parallel, sequential indirect statements describing Lesbia's promise.

On the one hand Lesbia once promised that she loved Catullus alone (1), and on the other that she didn't prefer even Jove to him (2). It's a simple, even slight, notion which only someone head-over-heels could have taken to heart. I wonder just when and why made this "promise?" To coax her reticent, junior lover, maybe? In flagrante delicto? Or maybe, perish the thought, the poor, proud boy, as she ushered him out the back door, paused at the threshold and asked how much she loved him, to which she replied with invisible irony, More than Jove, darling.

Perhaps, though, Lesbia did make this promise a full-hearted confession to Catullus one afternoon in some sacred lovers' grove and for a time at least, truly meant it. Either way, Catullus seems to have thought the love both permanent and binding, seeing how he interweaves the thoughts. Notice how solum...Catullum (Catullus alone) surrounds te nosse (you knew), how Catullum runs into Lesbia on the next line, and how nec prae me (not before me) literally precedes velle tenere Iovem (you wanted to hold Jove.)

3 dilexi tum te non tantum ut vulgus amicam,
4 -----sed pater ut gnatos diligit et generos.

The word order of the next couplet is a twofold contrast. Instead of discussing Lesbia's promise we move on to Catullus' love, and instead of interweaving the thoughts, they are simple and linear. I loved you not as a crowd [loves] someone, but as a father loves his sons and sons-in-law. The contrast within the couplet is between vulgar, public, and temporary effusion, and heartfelt, private, and perpetual love.

5 nunc te cognoui: quare etsi impensius uror,
6 -----multo mi tamen es uilior et levior.

The third couplet opens with a brutal contrast, continuing the parallelism in the hexameters of leading with the main verb giving action to te (Lesbia) but viciously subverting the meaning. We move from Dicebas...te (you were saying... that you) to Dilexi te (I loved you) to Nunc te cognovi, Now I know you. All of Catullus' love seems to shatter and we expect a torrent of vituperation, but the poet twists our expectations by returning immediately to the thought of his love, which is not diminished byt amplified in impensius uror (althought I burn more strongly.) Catullus leaves us hanging at the end of line 5 and then drives home his point:

6 -----multo mi[hi] tamen es uilior et levior.
6 -----by much to me you are cheap and meaningless. 

This is the final evolution of the second person characterization of Lesbia:

Dicebas...te - you were saying that you...
Dilexi...te - I loved you
te cognovi - I know you
es vilior et levior - you are...

Here, however, Catullus opens line 6 not with Lesbia, but with his valuation (multo) and himself (mihi.)

The structure of the closing couplet encapsulates the whole of the poem, introducing by a rhetorical question Catullus' lesson: such injury urges lovers to love more, but to regard less.

What a delicious paradox: Catullus hates her for rejecting him even as that spurning betrayal inflames his ardor. As he values her less, he wants her more. It's a sentiment which has to be felt to be believed. On the one hand the rejection spurs furious outrage at the perfidy and indignity. It means nothing to be rejected by her. How could I ever have valued her highly?

On the other hand her faithlessness implants the secret suggestion that somehow, in denying you, she's demonstrated that she has higher standards, a tantalizing and infuriating fancy. Every tricksy turn, then, inspires both hate and love, and thus the full weight behind Catullus' most famous lines.

Odi et amo. quare id faciam, fortasse requiris.
-----nescio, sed fieri sentio et excrucior.

Mission Impossible

Epimetheus at the Library

I don't frequent libraries for a number of reasons, chief among them that environments in which people are trying to keep quiet perturb me even more than noisy ones. Think of all that whispering, those clopping shoes, shuffling papers, the clearing of throats–ack! Recent trips to my local branch, however, gave me pause to think.

First off, it was tidy, relatively quiet, and opened promptly, though 11PM is pushing respectability. It was even, dare I say, cheerily operated. It was also cold, and as such operating as a sort of kook-refrigerator for the morning. Kooks? Yes, kooks, and I didn't draw the conclusion lightly, say, after the wheezy octogenarian read his papers or the couple quarreled over which happy partner bore the burden of filing their taxes. Neither did I chuff at the lady reading the Pathmark flyer aloud or my table neighbor who went into some considerable detail about his, how did he put it, motherfuckin' problem. Folks watching sports highlights on YouTube? de rigueur. I was positively thrilled by the strophic cachinnations of the children following all 1,600 verses of The Wheels on the Bus.

No, I came to my conclusion about the kooky nature of my fellow bibliophiles when, as I read a little passage of Latin, I overheard that distinct clatter of pills clanking into their plastic container. The contrast of experiences juxtaposed so much that I sat astonished for a moment. How could those two experiences, reading Latin and pouring pills, occur in the same place? Nothing I'd ever experienced let me bridge the gap. I wonder whether the woman was as shocked as I, perplexed why this fellow was reading Latin where she measures out her medication.

Truly did I wonder that, because those folks were all pretty comfortable there, whereas I wasn't. They were at home in this place, probably because their homes are not particularly luxurious. This library, on those days I visited, seemed to exist less for scholarship than as a refuge. In a way that's appropriate because the selection is pretty mediocre unless you're looking for the soundtrack to Hot Tub Time Machine, film classics like Au Pair 3, and the latest issue of Seventeen.

Would that the classics section redeemed the place but alas it did not. In one way I'm not concerned, though, because the classics are freely available online, more easily and cheaply by the day. On the other hand I wonder whether the absence of serious, weighty tomes has itself shorn the library of its grave appearance and thus its serious, academic purpose. It is no library, however many computers there are, if you can't feel the presence of Athena hovering behind the shelves. Libraries need books.

Now I can see the liberal kerfuffle bouncing its way toward me like some vast tumbleweed: the budget! Ah, the budget. If the first chopped dollar snatches the celery from grandma's Meals-on-Wheels, the second saved buck is sending Moby Dick gleefully into the incinerator. It's not a question of cost, however, so much of purpose. If the goal is to educate people, then the public should know how many classics and scholarly works are checked out and we need to consider whether the present lending models are achieving as much as, say, those of Amazon and Google.

Unfortunately, the name of any company sends shivers down the spines of liberals who fear imminent privatization like a libertarian comet steered by Mr. Monopoly. If the goal is education, though, we are fools if we opt for no more empirical standards than the much touted access and exposure, and frauds if we only adopt means of education which satisfy ulterior motives.

If libraries are about something outside education, like being havens for the poor, then that's a reality we should admit. Likewise if they're about catering to popular tastes. If they're about something else, though, if they're about being places of social quiet, about research and discovery, about interior liveliness and timeless excellence, then we ought to strive for that, and not tout as success what is in fact an afterthought.

Movie Review: Snow White and the Huntsman

Nothing about Snow White and the Huntsman adds up. Not one thing.

I don't understand how a budget of $170,000,000 produced this simmering mediocrity. Where did the money go? Not on the scenery, for sure. The whole movie was clearly shot on small sets, often with foggy backgrounds so there wasn't even any green screen work, and those sets are deadly dull. The Forbidden Forest isn't particularly forbidding if there's nothing in it. There are only a handful of effects shots fancy effects shots, though they are successful. We hardly see any people in the movie, and even in the bustling scenes of towns, battles, and other confusion I'd guess there are at most a few dozen people on screen. Did the whole budget really go to the cast?

So what's with the cast anyway? Charlize Theron is so noticeably absent from the final three acts that they cut back to her every so often just so we don't forget she exists. Chris Hemsworth works as The Huntsman, mostly because he fills the same stiff, chivalrous, mold as usual. Here he's a sort of yeoman Thor, sans hammer. And please don't think that an exaggeration, for while he may be "The Huntsman," he's inordinately handy with weapons. Either The Huntsman–no, he's never named– actually is Thor, or he just really hates animals. Poor Kristen Stewart, obviously cast because she's pretty and popular, was just tossed into this movie and given no character, script, or help of any kind. How awful.

Speaking of the script, where is it? Was there one? It seems like they just loosely followed the Fellowship of the Ring pattern, fleeing from place to place, but there's no distinct impetus or activity which moves anything along or alters the course of events. In sum: Thor is taking Snow White somewhere, they meet a few people on the way, they get there, and then they come back with a few guys on horses to try and take a castle. The lack of plotting isn't even that problematic or unexpected, not nearly as problematic as the sheer lack of words in this movie. The director cuts to people looking at one another, fighting, walking, but no one says anything. Often the camera sits on characters poised to speak after some important event, yet they never say a word and everyone just stands there in awkward, preposterous silence.

For such madness two scenes stand out, both at the cost of Kristen Stewart. In the first, Snow White is set up to give a little speech to the troops before the final battle. She's all armored up and wide-eyed and standing in the middle of the people, and they give to her all of three sentences for this climactic scene. Worse, one of them is very short and another unintelligible. How can you do that to a young, inexperienced actor? Twice! The second time, Snow White has been crowned queen and she looks up with portent. . . and says nothing. The camera moves from character to character and everyone just stands around looking at each other. Where are the words? This movie makes The General look like Annie Hall. Most curious of all is that this movie has no fewer than four writing credits. This script is maybe a weekend's work for one person, and it took four people to write it?

So what do we have in this movie? A witch, Charlize Theron, steals the throne of the kingdom and imprisons Snow White in the tower. When the queen realizes she needs Snow White's blood to preserve her beauty, which is waning extra-speedily due to her witchcraft, Snow White escapes so we can have a movie. The queen doesn't really do anything though. She's stealing the youth from girls which is clearly bad, but that's not really a plot point and it doesn't create a sense of tension or purpose. The queen is also not terrorizing the kingdom so far as we can tell. In fact I don't know whether there is a kingdom. We only see one little town, actually we only see one road. And it's a really ugly castle in an awful location anyway, so who cares?

There's not even any romance between The Huntsman and Snow White. In fact there's so little dialogue and chemistry between them they could have shot the scenes separately and composited them together. I really think the plan was to put two attractive people on screen and just let the camera roll.

We do get a little humor, though, when the dwarves show up, inexplicably in the first rate cast of Ian McShane, Bob Hoskins, Ray Winstone, Brian Gleeson, Toby Jones, Eddie Marsan, and Nick Frost. I'm no expert, but if you're going to hire seven talented actors and presumably pay them money, maybe they should, I don't know, be in more of the movie! I mean they sing a little, they fight a little, and that's all well and good, but we're making a movie here, right? Can we at least try to do something special?

There actually are a few interesting moment in the movie. In one, Snow White is about to get bashed by a big old troll when suddenly the beast looks at her, is pacified, and walks off. There is almost some aesthetic or moral, well, idea at work here, as if she's so naturally pure and beautiful that even the ugliest in nature can see the perfection and will not harm it. In contrast we have the evil queen's unnatural magic which is aggressive and hated. The idea is completely undeveloped, but it's something that could have been with great result. The second moment of note is when the witch crashes into the ground as a pile of birds.

That's what you get for $170,000,000 these days.

This could have been a good movie, really, because all the pieces are here. They're just so badly handled, due laziness, incompetence, or haste, and the result so flat and lifeless–what a pity for a fairy tale!–that you can't even tell whether the movie fell apart or never came together.

Your Daily Pernicious Infusion

Drudge was linking the other day to the latest in a string of articles on preposterous  arrests and charges. Some allege a pattern of outlawing of just about everything, others see in increasingly SWAT-like tactics the militarization of police, and others see plain old brutality. I've always heard a lot about such issues in left and libertarian circles, but even the right, which is fairly quick to pull the anti-cop card, seems to be growing alarmed. There is plenty of literature on the important legal and moral issues but I would  draw two points.

First, police are not aliens: they're fellow citizens who, prudently or not, have been vested with a good deal of authority. I wonder whether police recruiters are doing enough to ensure they hire people with the proper disposition to be officers of the law, and whether they're following up with proper evaluations, for to every job there are both complementary and opposed dispositions. Also, it's quite possible that there are more positions than can be filled by proper candidates and no amount of funds or training is going to fix the problem because you can't give or incentivize character. The pool of ideal candidates for any job will vary from time to time, and employers across professions need to have the liberty to hire the worst and acquire the best as they see fit. Not everyone's good at his job and many jobs are dangerous when poorly filled.

How often, though, do we wonder about that: how well our friends and loved ones perform their jobs? Are they efficient? Respected? The thought that your friend or spouse is ineffective, or worse, at work is a surprisingly potent disappointment. We really ought to consider the needs of  our friends' qua professionals. As we noted above, not everyone is perfectly suited to their job and thus people often force a disposition, a tiring and stressful task. Police come home tired of having to be on alert, teachers tired of quieting children, managers of making endless corrections, and on and on. People need daily help, some complementary others supplementary, to get through their days, and such needs are all too easy to ignore.

Second, the public bears the fruits of its expectations. I've grown to think that, along with political caterwauling about crime rates, the fact that seemingly every night some variation of Law and Order precedes the 10PM news is having a deleterious, disquieting effect on our society. For my part, I've never flipped past either program without being appalled by the relentless fear mongering. I'm not sure whether you can spend two hours, maybe a few times a week, one speculating about fictional crimes and the next confirming them, and not grow a little paranoid. I'm not suggesting anything nefarious or the absence of criminal and dangerous activity, but Ii may simply be that in the absence of grave, imminent danger, man tends to seek some to give his activity purpose and import. Expectations seem to dictate much here.

For example, the NYC City Council recently approved of measures to increase police oversight, over the expected objections. Whether the council's reaction reflects genuine democratic sentiment I can't say, but there is a potentially troubling breakdown of trust here. Citizen's don' trust the police, who again are still their fellow citizens, neighbors, friends, and fellow New Yorkers, to leave the innocent alone, citizen's don't trust the mayor or commissioner to administer the police, the mayor and commissioner don't trust the people to hold them accountable as they see fit, and last but not least the people think a police force of such scale is necessary to protect themselves from criminals, criminals who are nonetheless fellow citizens as well. Troubling for sure, but I wonder whether our negligence and expectations have as much to do with the apparent breakdown as actual crime.

Another 4th

As we noted recently, holidays have a funny way of attracting as many naysayers and spoilsports as they do true believers. I don't mind the party-poopers so much because I myself am of two minds on holidays. On the one hand I prefer quiet solemnity to public pomp, and on the other, reflection to jubilation. The downside of reflection, especially on a day of celebration, is its liability to veer toward the pessimistic. Christmas brings fears of commercialism, Thanksgiving of waste, Earth day of arboricide. Things do seem to produce their opposites, and thus Independence Day naturally produces some loathing the loss of liberty. Is it appropriate?

By that I don't wonder whether it is honest to fear the loss of freedom: of course it is. Shouldn't, though, today as all holidays, be one of gratitude? Surely. Anyone anywhere with the slightest soft spot for liberty ought to mark the day with a little affection for America as people, union, nation, and project. The people prosper in myriad, unexpected and often untutored ways. The union circumscribes some behavior to preserve liberty. As a nation we've gone to bat for a few others. As a project the American undertaking has given everyone involved and everyone looking-on quite an education.

Surely enough, though, the other shoe falls and fearing for every cause which a free man might follow we despair for our liberty. Yet these fears, it seems to me, have a right to surface on America's Independence Day, for I can think of no day on which the Founding Fathers might have feared more for liberty than on the day they dissevered themselves from the mother country. They surely worried for their lives and property in the expectation of British suppression. They already knew the acrimony of self rule from the heated colonial conflicts among Tories, moderates, and liberals, between Levellers and aristocrats, between Diggers and capitalists, farmers and commercialists, among democrats, republicans, and monarchists, and seemingly every combination possible. What questions must have run through their minds. Who would run the war? Who would prosecute it? Who would adapt the state constitutions? How would they get along without British adjudication?  Would they be prey to other powers? What if the war were lost or, saddest of all, what if they had misjudged their readiness to govern themselves?

Familiar fears. It surely would have been easier to rush headlong or fall back, rather than prudently pave the way. While today's causes are often just we lay waste our efforts and selves when we allow any sudden gust of zeal to uproot prudence. For although we are a varied society of individuals, by dint of fate our fortunes are intertwined–more still, they have been interwoven over many years, and it is that calm with which free men walk with easy hearts among one another that bears the truth: peace finds a home not in the fool's inflamed romance with freedom but the prudent care of liberty.

TV Review: Downton Abbey

Written and created by Julian Fellowes. Seasons 1-3: 2010-2012

The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity. – W. B. Yeats, The Second Coming

spoilers

I have often thought about that generation of Englishmen who broached the twentieth century. How many must have expected their privileged jubilee to carry on, how many that their antique virtues and traditions would preserve their world. Not even the soberest of them could have foreseen their culture's imminent twilight or its harbinger, the First World War. Robert Crawley, Earl of Grantham, is the pole of Downton Abbey, where things go on much as they have for hundreds of years. The tenants farm the land, the townsfolk sell their wares, the servants keep the estate, and the Crawleys keep up appearances. Don't snicker too much: Robert, his wife Cora, and his Dowager Countess mother, Violet, have their hands full keeping up appearances, i.e. doing damage control in the wakes of the Crawley debutantes, Mary, Edith, and Sybil. In fact, though he loves them dearly, no father since Lear had such luck with the suffragette, the backstabber, and the tart. How proud a father he must be, cleaning up after his daughters so they don't become the Crazy Crawleys of Downton.

Aristocratic pretentions aside, Downton Abbey could have proceeded down such conventional soap opera paths, neatly laying out fodder for gossip while stringing cardboard characters along a pointless plot. Downton avoids these pitfalls by using the plot to depart from the archetypes of the pilot and actually develop the characters. We see Mary (left, center) evolve from a sneering prima donna who delights in cutting remarks and outshining her sister into a humbled spinster after a furtive fling with an exotic houseguest, to a tortured fiancé. Finally, she marries the presumptive heir to Downton, including the dwindling Crawley fortune, and she's eager to preserve what in her youth she had dashed off with indifference. Her husband, a distant cousin and middle class lawyer who's poised to inherit the estate due to Robert's lack of a son, follows a circuitous path to nobility. At first he promises that aristocratic life won't change him but slowly and surely, as he grows to love the family and appreciate life on the estate, he too wishes to preserve Downton.

Mary's youngest sister, Sybil, provides a contrast to her sibling because she does, in fact, throw away her noble life by running off not just with a commoner, not just Downton's mechanic, but a republican Catholic socialist. Robert's inability to dissuade his daughter from marrying Branson is the first sign that life isn't going back to the pre-war ways. It doesn't help that Branson is stubborn and abrasive, never choosing simply to decline an offer or remain silent but at every opportunity feeling it necessary to articulate his opinions about injustice. Yet Sybil transforms her husband from an angry rebel with a boulder on his shoulder and nothing at stake in life, into a husband, father and, while not in name, a Crawley. In an amusing scene, he meets Dowager Countess Violet, his wife's grandmother, who has invited him to dinner. After he voices his opposition to dress coats, the symbols of oppression, she promptly ignores him and has the butler dress the man for dinner; he can argue politics with Robert as much as he wants, but he's showing up properly dressed to dinner with grandma. After his wife's untimely death, he realizes that the family still cares about him and his child, and that he can fulfill his ideals by helping Downton's tenants instead of burning down the houses of noblemen.

All three men, Matthew, Branson, and Robert ultimately adjust to their postwar lives, moving from impotence to torpor to unity. They each, however, must concede what is now out of their control. Matthew can't control the fact that Mary is willful and sardonic, Branson can't control the fact that Sybil still loves and needs her family, and Robert must admit that he can neither control his daughters anymore nor run Downton alone. Finally, none of them can control the fact that they're all family now, Matthew and Branson by marrying into it, and Robert by adopting them as sons. There's a moving scene at the end of season three where the three men, having each found his place in the new world of Downton, rejoice together after a house victory in Downton's annual cricket game.

–

That's half the story, and while the other half live downstairs at Downtown they do so with no less interest and intrigue. Can we begin with anyone other than Carson, the Lord of the Staff? Every bit Lord Grantham's counterpart, the Head Butler Carson is the joyful keeper of traditions, or as he would say, standards. He deplores disorder and staves off any hint of slackening standards by a stern demeanor which holds earls, ladies, doctors, lawyers, and virtually everyone in check. He's a sort of walking constitution, making everyone upstairs and down think twice about whether their whim du jour is worth breaking tradition. Carson's not wedded to the past though, just rooted in it. However much he grumbles about newfangled gadgets, he doesn't mind that the "world change us," just not too much or soon or for the worse. He upholds the traditions and abhors poor form not as a Gradgrind but because he loves and respects the Crawleys, his family, and everyone's behavior on the estate points back to its lord and lady.

The house staff might be an even tougher lot to wrangle than their noble lords, though, with varying plots to replace, promote, embarrass, and court one another. Yet here too there's meaning and not simply vulgar utility. Anna and Bates both move from islands of maturity to friends who take solace in each other's forbearance, to agonized lovers, to parted spouses, and finally to reconciliation. The perpetually scheming Thomas and Mrs. O'Brien move from being allies to enemies until they both are transformed, O'Brien by a tragic crime, and Thomas by a love and a death.

–

All of these downstairs threads are interwoven through the goings on of the Crawleys with every manner of eavesdropping, flirting, framing, and miscommunication possible. It's quite a feat to jump around from thread to thread but writer-creator Julian Fellowes manages it so well you scarcely notice the switching. Likewise he's adept at tightening the tension on some and slackening it on others, always pleasing and confounding our expectations to keep us poised for more. Just as everything seems to be going wrong, one resolves, as everything seems to go well, something awful happens. Yes, you could probably condense all three seasons into one movie, but there's an apparent, persuasive reality to the character who unfolds over months and years and not within the confines of two or three hours. Certainly there is much which might be cut, from flower shows and missed connections to false alarms and untimely detours, but when so well done it's less bloat than too much of a good thing. Besides, who would want to give up any of the Dowager Countess' balloon-bursting quips, the endless taunting between O'Brien and Thomas, or Carson's regal decorum?

For a show which is a frank riff on the soap opera and miniseries model, Downton Abbey transcends both, the former primarily insofar as it situates its characters in circumstances to which they'll need to adapt, but also by allowing its characters to act not based on what they just did, but based on everything they've done. Downton exceeds the miniseries model by letting its characters change and not relegating them to the stiff conceptions the series started with. Most importantly, Downton exists in the larger context of a world in change and examines the transition from one where everyone knew where they stood to one in which you must constantly adapt.

This slow shift is subtly handled and the most revealing part of Downton. In the old world, the lord gave the orders and everyone followed. Yet Robert's wife and daughters no longer obey his word as law. The girls run off with different men, to varying ends, and they take what jobs they like. Two parallel scenes tell the tale: Robert and Carson each forbid their charges to be in the presence of a young prostitute whom cousin Isobel is letting work at the house, and each in turn is duly ignored. Dark times.

Yet the prewar days seem more and more distant. Before the war, young men and women felt they had to attract one another. Men had to be dapper, informed, and successful, while the women had to be charming, graceful, and deferential. Both had to be genteel. After the war and the suffrage movement, the young simply come as they are, under the premise that no one should judge or be uncomfortable just for "being themselves," as cousin Isobel says. It's the opposite of Carson's policy of strict standards. Finally, as the years roll on, the characters slowly drop the pretenses of discretion. Where once discretion reigned a supreme virtue, now candor rules and everyone more freely says what they feel when they feel it. The coarsening of manners and the liberation from tradition have gone hand in hand, with the result that instead of joining and partaking in company, everyone is aggressively themselves. Except with Carson, of course, the holding center at Downton.

Downton's not a dour place, though, and there's plenty of joy in children, romance, and the familial bonds which do endure. There's also plenty of fun in cheering for your favorite characters, from the daffy head chef Mrs. Patmore and her loyal little assistant, Daisy, to the honorable Bates, to poor Lady Edith, the middle child perpetually trying to raise herself out of spinsterhood. We even get a few running jokes, the best being the accidentally sloshed Mr. Molesley. In fact there's a rather Dickensian quality to the characters in their daily joys and plights, and ultimately it's these colorful, imperfect people we seek when we so eagerly return to Downton Abbey.

A Citizen's Examination of Conscience

1. From where did/do I derive my political ideas: Reason, tradition, emotion, et cetera?
2. Have I ever returned to study, and possibly challenge, the ideas I first learned?
3. Do I speak on, and address others about, only matters which I have thoroughly researched and considered, and on which I have opinions which I can logically and clearly articulate?
4. Of my own ideas, do I keep current on matters with which they intersect?
5. Do I stay informed on a variety of issues, or only certain ones?
6. Do I speak as appropriate to prove my case to others, or to gratify myself?
7. How often do I read scholarly books and articles?
8. How often do I read any books and articles which articulate opposing viewpoints, or do I only read ones with which I already agree?
9. Do I seek out the best opposing viewpoints to understand them and potentially challenge my own ideas, or am I content to read the most easily refuted opposing ideas?
10. Do I check the facts of articles?
11. Do I especially check the facts of articles with which I agree?
12. Do I stay informed about legislation and court cases?
13. Do I read legislation and court cases myself, or do I rely on others' opinions and summaries?
14. In evaluating political decisions, do I consider:
1. Both universal and particular law?
2. Whether the matter is of a political nature in the first place?
3. Whether the law ought to be passed or the case heard at that particular level of government?
4. The principles on which the decision rests?
5. The precedent which informs it and the precedent which it sets?
6. Potential side effects, positive and negative, and their probabilities?
7. Whether there is enough information to decide the matter at all?
8. Whether the desired outcome might be better achieved by another means?
15. In evaluating candidates for political office do I:
1. Have an objective set of criteria against which I equally compare all candidates?
2. Stay equally informed about all candidates?
3. Consider as separate, but related and relevant the character, talk, and action of the candidate?
4. Separate rhetoric from logical arguments?
5. Hold officials accountable after delegating my authority to them?
16. When disagreeing, do I do so from principle or as a reactionary or emotionally? 
17. When disagreeing, do I use facts which I can cite, or have I allowed my facts and sentiments to congeal into a sense which is no longer rooted in particulars?
18. Do I promote the good by ways other than voting?
19. Do I treat speculation with appropriate skepticism?
20. Do I expect of other citizens what I do not do myself?
21. Do I admit when I am wrong?

Post #500: A Quiz for Myself

For the 500th post, fulfilling a kind request with thanks.

1. Your favorite virtue? courage
2. Your favorite qualities in a man? self-control
3. Your favorite qualities in a woman? charm
4. Your favorite occupation? anything which requires my full attention
5. Your chief characteristic? thorough
6. Your idea of happiness? joyful piety
7. Your idea of misery? being a feminist
8. Your favorite color and flower? no preference
9. If not yourself, who would you be? Benjamin Franklin
10. Where would you like to live? at home
11. Your favorite poets? Horace, Catullus
12. Your favorite painters and composers? Botticelli, Rembrandt; Mozart, Bach
13. Your favorite heroes in real life? Cicero, John Adams
14. Your favorite heroines in real life? Abigail Adams
15. Your favorite heroes in fiction? Samwise Gamgee
16. Your favorite heroines in fiction? Susanna in Mozart's Figaro, Cordelia in King Lear, Penelope
17. Your favorite food and drink? lentil soup and cranberry juice
18. Your favorite names? m. any virile, meaningful name; f. Jennifer
19. Your pet aversion? gum chewing; see #7 below
20. What characters in history do you most dislike? Alcibiades, Gracchi Brothers 
21. What is your present state of mind? aequus
22. For what fault have you most toleration? slowness
23. Your favorite motto? Be good and do good. (John Adams to his children)

Ten Random Facts

1. Age: 27 years
2. unmarried
3. born, raised, residing in Bronx, NY
4. BA in Classical Languages
5. grouchy when hungry
6. prolix when angry
7. misophonia
8. baritone
9. right-handed
10. geek/nerd

Manus

Manus is one of the more unusual words with which the young Latinist must contend. As one might expect, manus means hand, but it also by extension can mean handwriting, and it can even mean a band of men. Never mind that, though, for the important concept for us now is that of manus as the seat of paternal authority. Ultimate power the Roman paterfamilias held in his hands over his family and property, arranging marriages, property, and all family business until his death. So too from his hands could he pass his power to (emancipate) his son, or send from his hands (manumit) a slave.

In another respect, though, were the hands of ancient man his life, for they were intimately connected with his livelihood. Across the professions the hands do the work, from the noblest farmer who puts his plow into the ground to the baker kneading dough and the soldier holding his spear. Those first Christians too must have felt the same connections as they cast their nets into the sea. In the ancient world, a man's hands were the seat, symbol, and means of his agency.

Specialization and technology have to varying degrees diminished the sense of importance otherwise obvious in the manual world. Specialization has offloaded good a deal of life's labor to others, leaving less of it for the average person. Technology has either replaced or distanced us from much work, whether it is the digital keyboard separating us from the striking of the typewriter, which itself separated us from the craft of penmanship, or firearms, which separate the act of, well, killing. Recorded music enables people to listen without playing, and cars to move, all without any sense of power, material, or process.

Sailing is perhaps the most illustrative example, for with one hand on the tiller and another grasping the sheets, you are part of the tool that is the boat. You can feel every shift, from the turbulence of the sails to the smooth groove of a good tack. With that power naturally comes responsibility, but the manual interaction forces an appreciation of the process, material, and power involved.

Is there any reason we can't cultivate such an appreciation today? Not that I can see. Apart from the general awareness it would engender, I think it would lend a little more reverence to life; perhaps people would think before getting so handsy and reckless. Most of all I should imagine a difference at mass. It's all well and good to teach children to be reverent and careful, but you can't be reverent without cultivating the skill of reverence, and you can't do that without some appreciation, however slight and inchoate, of what you are and how you meet the world.