Omnia e Tarot

« Une personne emprisonnée sans autre livre que le Tarot, s’il savait comment l’utiliser, pourrait dans quelques années acquérir une connaissance universelle et pourrait s’exprimer sur tous les sujets avec un savoir inégalé et une éloquence inépuisable. » – Éliphas Lévi (1810-75)

• “An imprisoned person, with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequalled learning and inexhaustible eloquence.” – Éliphas Lévi


Post-Performative Post-Scriptum

I’m not sure if the above is the French original. It might be a back-translation of the English translation of the French original, because I found it here, not in any online French texts by Lévi.

Luis’ Lip

“Decíamos ayer…” — Fray Luis de León (1527-1591)

Sus biógrafos cuentan que fray Luis acostumbraba, en sus años de docencia, resumir las lecciones explicadas en la clase anterior; y que, al volver a la Universidad a su nueva cátedra, retomó sus lecciones con la frase “Decíamos ayer…” (Dicebamus hesterna die) como si sus cuatro años de prisión no hubieran transcurrido. Pero, aunque la frase tiene sello luisiano, se supone que es una invención posterior de fray Nicolaus Crusenius. — Wikipedia


• “As we were saying yesterday…” — Fray Luis de León, in the lecture hall of the University of Salamanca, December 30, 1576, after he had returned from an imprisonment of nearly five years by the Spanish Inquisition. (From Anecdotes from History: Being a Collection of 1000 Anecdotes, Epigrams, and Episodes Illustrative of English and World History, Grant Uden, 1968)

Kore. Kounter-Kultural. Kommandments.

One thing I’ve noticed about in terms of the hardcore heretics and mentally magnipotent mega-mavericks who corely comprise the counter-cultural community… is that… some of them can get very upset… if you don’t think in exactly the same way as… they do and/or you criticize and/or… question anything they like, like…

With this in mind, I’ve drawn up some key counter-cultural commandments for anyone who wants to gain and/or retain popularity and/or influence among in terms of the hardcore heretics and mentally magnipotent mega-mavericks who corely comprise the counter-cultural community…

• Thou shalt NOT mock The Guardian and/or Guardian-adjacent media outlets…
• Thou shalt NOT exhibit sniffy superiority towards vis à vis folk with EngLit and/or Film Studies and/or EngLit-and/or-Film-Studies-adjacent degrees…
• Thou shalt NOT pyogenically problematize use of italics or trailing dots
• Thou shalt NOT teratically toxicize “in terms of”, “prior to”, “core”, “key” or “toxicity”…
• Thou shalt NOT atrabiliously aspersicize the 2SLGBTQ+ Community
• Thou shalt NOT even hint that American English and/or usage [CENSORED]
• Thou shalt NOT say Cormac was Crap
• Thou shalt NOT refer to reference Mike Moorcock as “Britain’s biggest bearded Burroughsian lit-twat”…

But above all

• Thou shalt NOT suggest that crisps are a key component of core counter-culturalicity (wow)…

So. Now. You. Know.

[Parallel-Posted at Papyrocentric Performativity]

Penny’s Petrified Parade

“Without political agitation, sex can always be co-opted, calcifying gender revolution into another weary parade of saleable binary stereotypes.” — Laurie Penny, Meat Market: Female Flesh Under Capitalism (2011)

Viler Smiler

Less is more. It’s a principle for good writing, not an unalterable law. And one of the best expositions of the principle was given by A.E. Housman in his lecture “The Name and Nature of Poetry” (1933):

Dryden’s translation [of The Canterbury Tales] shows Dryden in the maturity of his power and accomplishment, and much of it can be honestly and soberly admired. Nor was he insensible to all the peculiar excellence of Chaucer: he had the wit to keep unchanged such lines as ‘Up rose the sun and up rose Emily’ or ‘The slayer of himself yet saw I there’; he understood that neither he nor anyone else could better them. But much too often in a like case he would try to improve, because he thought that he could. He believed, as he says himself, that he was ‘turning some of the Canterbury Tales into our language, as it is now refined’; ‘the words’ he says again ‘are given up as a post not to be defended in our poet, because he wanted the modern art of fortifying’; ‘in some places’ he tells us ‘I have added somewhat of my own where I thought my author was deficient, and had not given his thoughts their true lustre, for want of words in the beginning of our language’.

Let us look at the consequences. Chaucer’s vivid and memorable line

The smiler with the knife under the cloke

becomes these three:

Next stood Hypocrisy, with holy leer,
Soft smiling and demurely looking down,
But hid the dagger underneath the gown.

Again:

Alas, quod he, that day that I was bore.

So Chaucer, for want of words in the beginning of our language. Dryden comes to his assistance and gives his thoughts their true lustre thus:

Cursed be the day when first I did appear;
Let it be blotted from the calendar,
Lest it pollute the month and poison all the year.

Or yet again:

The queen anon for very womanhead
Gan for to weep, and so did Emily
And all the ladies in the company.

If Homer or Dante had the same thing to say, would he wish to say it otherwise? But to Dryden Chaucer wanted the modern art of fortifying, which he thus applies:

He said; dumb sorrow seized the standers-by.
The queen, above the rest, by nature good
(The pattern formed of perfect womanhood)
For tender pity wept: when she began
Through the bright quire the infectious virtue ran.
All dropped their tears, even the contended maid.


• “The Name and Nature of Poetry” (1933) by A.E. Housman — more of “less is more”

So, In Terms of Transgenderism…

Beth Rigby, Sky News: This is an image we’ve seen a lot of recently, it’s a podium with a trans woman coming first and a biological women coming second and third. Do you think that’s fair, Ian?

Ian Anderson of Stonewall: So, sport by sport, people are looking at this. On elite sport, what you’re finding is that sporting body by sporting body is looking at this issue.

BR: Let me put it another way, how would you feel if you were number two and three in that scenario? Do you think that was fair?

IA: Well, I’m absolutely rubbish at sport.

BR: You know what I mean. How do you think this woman, this woman might feel about that?

IA: Yeah, so, I mean, everybody, we’re working our way through on this, this is, I mean, this is, I mean, how trans folk take part in elite sport.

BR: But this is a problem, isn’t it? Do you see this as a problem?

IA: So, I think it’s a problem in terms of the perception of the conversation.

[etc]

• “The Idiocy of Stonewall”, Julie Bindel

Give It Some Pivot

Hydrology, geology, acoustics and more combine in one magnificently muddled mixed metaphor:

When [Emily] Pankhurst ordered her followers to stop bombing the British state and start helping to arm it for the war effort [after 1914], it left some of the most radicalized to fall into “a feminist-fascist estuary formed in the crater generated by Mrs Pankhurst’s pivot from law-breaking insurgency to conformist cheerleading”. — ‘It’s a scary time’: Sophie Lewis on the ‘enemy feminisms’ that enable the far right, The Guardian, 21ii25

Among the baffling questions raised by the metaphor is this: Why “estuary”? It would make sense to say “[fall into] a stagnant and stinking feminist-fascist pool formed in the crater…” But estuaries aren’t stagnant and craters don’t create estuaries anyway. Rivers do when they flow into a sea or lake. What would the river and sea represent?

I’ve no idea. And I would find it very difficult to match that mixed metaphor without making it seemed contrived or confected. Mixed metaphors are a zen thing: for best effect, they’ve got to flow from the fingertips or float off the tongue without effort, welling up from a bottomless crater of bollocks like a meth-smoking bull in a china-shop riding a feral tsunami of unhinged imagery and clashing comparativization.

Drain Brain

Eh bien, avant-hier 17 mars 1838, cet homme est mort. Des médecins sont venus, et ont embaumé le cadavre. Pour cela, à la manière des Égyptiens, ils ont retiré les entrailles du ventre et le cerveau du crâne. La chose faite, après avoir transformé le prince de Talleyrand en momie et cloué cette momie dans une bière tapissée de satin blanc, ils se sont retirés, laissant sur une table la cervelle, cette cervelle qui avait pensé tant de choses, inspiré tant d’hommes, construit tant d’édifices, conduit deux révolutions, trompé vingt rois, contenu le monde.

Les médecins partis, un valet est entré, il a vu ce qu’ils avaient laissé : Tiens ! ils ont oublié cela. Qu’en faire ? Il s’est souvenu qu’il y avait un égout dans la rue, il y est allé, et a jeté ce cerveau dans cet égout. — Victor Hugo, Choses vues: Talleyrand, 1838


And so, the day before yesterday, March 17, 1838, this man died. Doctors came and embalmed the corpse. They did this like the Egyptians, removing the entrails from the stomach and the brain from the skull. When they were done, having transformed Prince Talleyrand into a mummy and nailing this mummy in a bier lined with white satin, they withdrew, leaving the brain on a table, this brain that had thought so many things, inspired so many men, built so many buildings, led two revolutions, deceived twenty kings, had contained the world.

With the doctors gone, a valet came in and saw what they had left: Hey! they forgot that. What shall I do with it? He remembered that there was a sewer in the street, so he went out and threw the brain into the sewer. — Victor Hugo, Things Seen, 1838

RubbuR

Etymology

From Middle French tribade, and its source, Latin tribad-, from Koine Greek τριβάς (tribás), from Ancient Greek τρίβω (tríbō, “to rub”).

磨鏡

Chinese: 磨 grindstone; to sharpen + to delay | 鏡 mirror; lens

trad. (磨鏡) 磨 鏡
simp. (磨镜) 磨 镜

Pronunciation

Mandarin

(Pinyin): mójìng
(Zhuyin): ㄇㄛˊ ㄐㄧㄥˋ

Southern Min (Hokkien, POJ): bôa-kiàⁿ

Middle Chinese: ma kjaengH

Old Chinese

(Baxter–Sagart): /*mˤaj C.qraŋʔ-s/
(Zhengzhang): /*maːl kraŋs/

Verb

磨鏡, to grind mirrors; 2. (now chiefly Xiamen Hokkien, euphemistic) to have lesbian sexual relations

• from tribade and 磨鏡 at Wiktionary