roses in december

(One of Vera's first hits -- the beguiling girlishness in her voice is a charming contrast to her indomitable War performances.)

ROSES IN DECEMBER
(George Jessel, Herbert Magidson, Ben Oakland, 1937.)

Roses in December, for you.
Shall I take the stars from the blue?
Or would you like the moon upon a platter?
It doesn't matter. What can I do, for you?

If you'd like the spring in the fall,
It would be no trouble at all.
Give me your love and I can make the most impossible things come true:

Blue shadows never, sunshine forever,
Roses in December for you.

•

"God gave us memory so that we might have roses in December"

-- James M. Barrie 1

•

1807

.山吹に大宮人の薄着哉
yamabuki ni ômiyabito no usugi kana

in yellow roses
a great courtier's
thin kimono

1810

.古郷やよるも障るも茨の花
furusato ya yoru mo sawa[ru]
mo bara no hana

the closer I get
to my village, the more pain...
wild roses

In a pre- script to this haiku Issa reports that he entered his home village on the morning of Fifth Month, 19th day, 1810. First, he paid his respects at his father's gravesite, and then he met with the village headman.

While the content of their meeting is not revealed, it plainly had to do with the matter of the poet's inheritance that his stepmother and half brother had withheld from him for years.

He goes on to write, tersely, "After seeing the village elder, entered my house. As I expected they offered me not even a cup of tea so I left there soon." In another text dated that same year, he recopies this "wild roses" haiku and signs it, mamako issa: "Issa the Stepchild."

See Issa zenshû (Nagano: Shinano Mainichi Shimbunsha, 1976-79) 3.61; 1.424. Shinji Ogawa assisted with the above translation. 2

the library table

i came across this extraordinary frank lloyd wright library table in one of my books and i was in awe of it. the metropolitan museum of art, in new york city, was credited for having it in their collection so i went there and found it... and more.

the table is from wright's francis w. little's house (top image) and a shot of the house's fully recon- structed, in the museum, little house living room was there as well.

the site says, "The Frank Lloyd Wright Room was originally the living room of the summer residence of Frances W. Little, designed and built between 1912 and 1914 in Wayzata, Minnesota, a suburb of Minneapolis. The room epitomizes Wright's concept of "organic architecture," in which the building, setting, interior, and furnishings are inextricably related. The house is composed of a group of low pavilions interspersed with gardens and terraces, which, in plan, radiate from a central symbolic hearth.

The Frank Lloyd Wright Room also exemplifies one of Wright's most important contributions to modern architecture: the idea of spatial continuity. Low over- hanging roofs and geometric window "grilles" with stylized plant motifs once linked the interior visually and spatially to the wooded site overlooking Lake Minnetonka. The living room itself is not merely a single, enclosed volume but a series of horizontal levels surrounded by glass, which allows the interplay of natural light and the rich, earthy tones that Wright employed throughout the room." 1

as the style looked so clearly japan-influenced, i suddenly remembered that one of the earliest americans to go to japan, edward morse (here and here), had actually written and illustrated a book called "japanese homes and their surroundings." that book is completely online as well.

this book is stunningly charming and interesting: "Within twenty years there has gradually appeared in our country a variety of Japanese objects conspicuous for their novelty and beauty, — lacquers, pottery and porcelain, forms in wood and metal, curious shaped boxes, quaint ivory carvings, fabrics in cloth and paper, and a number of other objects as perplexing in their purpose as the inscriptions which they often bore.

Most of these presented technicalities in their work as enigmatical as were their designs, strange caprices in their ornamentation which, though violating our hitherto recognized proprieties of decoration, surprised and yet delighted us. The utility of many of the objects we were at loss to understand; yet somehow they gradually found lodgment in our rooms, even displacing certain other objects which we had been wont to regard as decorative, and our rooms looked all the prettier for their substitution.

We found it difficult to formulate the principles upon which such art was based, and yet were compelled to recognize its merit. Violations of perspective, and colors in juxtaposition or coalescing that before we had regarded as in-harmonious, were continually reminding us of Japan and her curious people. Slowly our methods of decoration became imbued with these ways so new to us, and yet so many centuries old to the people among whom these arts had originated. Gradually yet surely, these arts, at first so little understood....

The first sight of a Japanese house, — that is, a house of the people, — is certainly disap- pointing. From the infinite variety and charming character of their various works of art, as we had seen them at home, we were anticipating new delights and surprises m the character of the house; nor were we on more intimate acquaintance to be disappointed. As an American familiar with houses of certain types, with conditions among them signifying poverty and shiftlessness, and other conditions signifying refinement and wealth, I was not competent to judge the relative merits of a Japanese house.

The first sight, then, of a Japanese house is disappointing; it is unsubstantial in appearance, and there is a meagreness of color. Being unpainted, it suggests poverty; and this absence of paint, With the gray and often rain-stained color of the boards, leads one to compare it with similar unpainted buildings at home, — and these are usually barns and sheds in the country, and the houses of the poorer people in the city. With one's eye accustomed to the bright contrasts of American houses with their white, or light, painted surfaces; rectangular windows, black from the shadows within, with glints of light reflected from the glass; front door with its pretentious steps and portico ; warm red chimneys surmounting all, and a general trimness of appearance outside, which is by no means always correlated with like conditions within, — one is too apt at the outset to form a low estimate of a Japanese house.

An American finds it difficult indeed to consider such a structure as a dwelling, when so many features are absent that go to make up a dwelling at home, — no doors or windows such as he had been familiar with; no attic or cellar; no chimneys, and within no fire-place, and of course no customary mantle; no permanently enclosed rooms; and as for furniture, no beds or tables, chairs or similar articles, — at least, so it appears at first sight.

One of the chief points of difference in a Japanese house as compared with ours lies in the treatment of partitions and outside walls. In our houses these are solid and permanent; and when the frame is built, the partitions form part of the frame-work. In the Japanese house, on the contrary, there are two or more sides that have no permanent walls. Within, also, there are but few partitions which have similar stability; in their stead are slight sliding screens which run in appropriate grooves in the floor and overhead. These grooves mark the limit of each room.

The screens may be opened by sliding them back, or they may be entirely removed, thus throwing a number of rooms into one great apartment. In the same way the whole side of a house may be flung open to sunlight and air. For communication between the rooms, therefore, swinging doors are not necessary. As a substitute for windows, the outside screens, or shoji, are covered with white paper, allowing the light to be diffused through the house." 2

we have looked at this before (here and here and here and here, etc.), but it bears repeating. every single one of the points in the met's description of wright's contributions was written about nearly 30 years earlier in morse's descriptions of japanese homes. and we know too that mackintosh, maybeck, and greene & greene were influenced thusly as well.

it's all a beautiful thing to see, don't you think?

Yarigatake: The Matterhorn of Japan

The first person to stand on the summit of the 3180m Mt Yari was the priest and mountain ascetic Banryu in the late Edo Period (19th century).

This was the first recorded ascent of the peak which is now revered by climbers across the country, and it occurred in July 1828; some 37 years before Wimper became the first person to climb the Matterhorn.

Then in 1880 an Englishman named Gowland reached the summit before dubbing the mountain panorama that lay before him “the Japanese Alps.”

It was this name which would later be popularised by Walter Weston, another Englishman, who first summited in 1892. Weston spread news of Mt Yari to the climbing fraternity around the world.

Although not renowned for his mountain-climbing prowess, the well-known author Ryunosuke Akutagawa [Rashomon] has also climbed Mt Yarigatake.

On the 12th August 1909 the 17 year old Akutagawa reached the top together with 3 classmates. You can read about his exploits in the mountains in works such as “Diary of my Mt Yari Ascent” and “Mt Yari Journal.” 1

Recreational hiking in Japan is relatively new in the nation's long history: the mountains were con- sidered foreboding and inhospi- table, the realm of mountain priests and the gods, until a pair of Englishmen, William Gowland and Walter Weston, climbed them in the late 19th century.

Gowland dubbed the region "The Japan Alps" while Weston's lectures and books introduced the region to Japanese and foreigners alike. 2

Banryu scaled Yari-ga-take and other major peaks as part of his religious devotion. 3

a statue of him stands today.

high wild heather

EXMOOR

Lost aboard the roll of Kodac-
olor that was to have super-
seded all need to remember
Somerset were: a large flock

of winter-bedcover-thick-
pelted sheep up on the moor;
a stile, a church spire,
and an excess, at Porlock,

of tenderly barbarous antique
thatch in tandem with flower-
beds, relentlessly pictur-
esque, along every sidewalk;

a millwheel; and a millbrook
running down brown as beer.
Exempt from the disaster.
however, as either too quick

or too subtle to put on rec-
ord, were these: the flutter
of, beside the brown water,
with a butterfly-like flick

of fan-wings, a bright black-
and-yellow wagtail; at Dulver-
ton on the moor, the flavor
of the hot toasted teacake

drowning in melted butter
we had along with a bus-tour-
load of old people; the driver

's way of smothering every r
in the wool of a West Countr-
y diphthong, and as a Somer-

set man, the warmth he had for
the high, wild, heather-
dank wold he drove us over.

Amy Clampitt

From The Collected Poems of
Amy Clampitt,
published by Alfred A. Knopf.
Copyright © 1997.

mood indigo

MOOD INDIGO

From the porch; from the hayrick where her prickled
brothers hid and chortled and slurped into their young pink
lungs the ash-blond dusty air that lay above the bales

like low clouds; and from the squeak and suck
of the well-pump and from the glove of rust it implied
on her hand; from the dress parade of clothes

in her mothproofed closet; from her tiny Philco
with its cracked speaker and Sunday litany
(Nick Carter, The Shadow, The Green Hornet, Sky King);

from the loosening bud of her body; from hunger,
as they say, and from reading; from the finger
she used to dial her own number; from the dark

loam of the harrowed fields and from the very sky;
it came from everywhere. Which is to say it was
always there, and that it came from nowhere.

It evaporated with the dew, and at dusk when dark
spread in the sky like water in a blotter, it spread, too,
but it came back and curdled with milk and stung

with nettles. It was in the bleat of the lamb, the way
a clapper is in a bell, and in the raucous, scratchy
gossip of the crows. It walked with her to school and lay

with her to sleep and at last she was pleased.
If she were to sew, she would prick her finger with it.
If she were to bake, it would linger in the kitchen

like an odor snarled in the deepest folds of childhood.
It became her dead pet, her lost love, the baby sister
blue and dead at birth, the chill headwaters of the river

that purled and meandered and ran and ran until
it issued into her, as into a sea, and then she was its
and it was wholly hers. She kept to her room, as we

learned to say, but now and then she'd come down
and pass through the kitchen, and the screen door
would close behind her with no more sound than

an envelope being sealed, and she'd walk for hours
in the fields like a lithe blue rain, and end up
in the barn, and one of us would go and bring her in.

(1970) William Matthews

American illustrator, painter, and printmaker Campbell Grant was born in 1909. After grad- uation from Oakland High School, he entered the California College of Arts and Crafts. In 1930 he received a scholarship to attend the Santa Barbara School of the Arts where he learned the techniques of color woodcut from Frank Morley Fletcher.

Following his studies at Santa Barbara, he spent twelve years in Hollywood at Walt Disney Studios as a story director and animator. Campbell exhibited with the Painters and Sculptors of Los Angeles in 1934 and the Public Works of Art Project that same year. 1 Allen W. Seaby was also a student of Frank Morley Fletcher.
blue apple pie

solitude

in continuing with my supposition that an important, perhaps the most important, aspect of culture is religion, i wish to begin to look at, for ease's sake, some differ- ences between christianity and buddhism. it's clear that i'm not a scholar on this subject, and i know that some of you are, so please add your knowledge, and please don't judge me too harshly for my inevitable errors.

while both religious traditions have some form of simplicity at heart, both have their garish elements as well. but this will not be a discussion of externals, but rather a discussion of how both deal with the internal reaches of the spirit.

let us look first at solitude, at our percep- tions, and at "realities." when a solitary figure is featured, what is your reaction, and what does that depend on? are different internal processes inferred for a woman than for a man?

i find one of my own internal prejudices in noting that she looks dejected while he looks creative. is the difference in the images or in myself?

while both of these images are by west- erners, one is of a monk in japan by an artist (orlik) who spent much time there. by my perception, i see him as walking in contemplation, while in the other i imagine someone returning home with the groceries, hurrying because of the cold.

why the differences? again, are they inherent in the images or in me?

(though this next might seem like a change of subject, i think this will all tie together in the end.)

so then let us look at the simi- larities in the origins of the two religions. i find it striking how similar these sound.

At the beginning of his public ministry Jesus of Nazareth subjected himself for forty days to physical and spiritual testing in the desert; and the Gospels record other times in which he retired for periods of solitary prayer. In the early church, individuals would live ascetic lives, though usually on the outskirts of civilization. 1

jesus said, "Don't go into fear; don't get overly stuck in the judgmental functioning of the mind; consider the lilies; learn to love your neighbor with the same love as you give yourself; love one another as I have loved you; know the truth, and the truth will set you free; be perfect, just as God is perfect... be still ... and know ...." 2

Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, “The kingdom of God is not coming with things that can be observed; 21 nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the kingdom of God is among you.” 3

the buddha as well fasted in the desert "at the beginning of his public ministry." the buddhist temples were, and continue to be, on the edges of town.

the buddha said, "Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind." 4

"Consider others as yourself." 5

"Peace comes from within. Do not seek it without." 6

in fact, perhaps the only disagreement in the origins of the beginnings was that in buddhism we are taught to look inward, and in christianity we are taught to look outward, to god. the irony is that both are talking about the same thing.

another difference, in practice, is the reason for that practice. christians' goal is the sweet hereafter. buddhists are more interested in the sweet now.

fascinatingly, there are websites and books galore on all of the parallels between the two men, the two traditions. thai buddhist monk and teacher thich nhat hanh has written and edited several himself. just google jesus and buddha and you will have days of reading at your fingertips.

so it seems that the differences began to occur as christianity began to change in the centuries after christ's death. (i know -- this isn't news -- but it seemed important to mention at this point of the explor- ation.) eventually, churches were moved to the center of town. eventually, wars were fought in christ's name. eventually, people were scorned or banished for any number of "sins" that had developed in those centuries.

these changes never developed in buddhism.

so what of solitude? while buddhism continued its embrace of the practice, christianity became more "community oriented." the practices following the buddha's teachings remained pretty much the same, but the concept of finding god, and truth, and be set free by it has turned, all too often, into an iron-clad institution: find our god, our truth, or we will see to it that you have no freedom.

the externalizing of god, in the west, led to a certainty that god was "out there," which was never what jesus really taught. yes, things are changing. meditation has become in important part of the religious traditions of the west. and there wouldn't be a market for all those books if people were not now recognizing their needs in a new way. but how did the divergence happen, the one that i'm positing is the reason for the divergence in the arts. i'll try to take that on next.