To Be in Bavaria: Bamberg

To Be in Bavaria: Bamberg

If you wish to see a German Altstadt (historic center) that escaped the fire and the bombs of the Second World War, you will need to go to a smaller city than Munich and Nuremberg. For this I took a day trip to Bamberg, a city about 60 kilometers north of Nuremberg, an hour away by train. The city of 75,000 souls is wrapped around the winding river Regnitz. Like Rome the city is built upon seven hills, each one topped with a church. Thus it is a city of sweeping views and picturesque quays by the riverside.

The historic center of Bamberg has been a designated UNESCO World Heritage site since 1993, not only for its excellent preservation, but also for its historical importance. The ecclesiastical architecture and the town’s layout proved influential throughout the rest of Germany (or at least that is what the UNESCO website says); and Bamberg also played an important part in the German Enlightenment, being where the philosopher G.F. Hegel and the writer E.T.A. Hoffman spent many years. For my part, I arrived in Bamberg completely ignorant of its history and I have improved very little since then. I just wanted to take some nice photos.

The most iconic image of Bamberg is the Altes Rathaus, or the old town hall. It is built on a little island in the middle of the river, with part of the structure hanging over the water. A bridge goes through the building and out the other side, connecting the island with both sides of the land, making it look like a man holding hands with two partners. Since it proved too small for the intricate bureaucracy of the current age, the building is no longer used as a town hall, but now houses the Museum of the City of Bamberg. No doubt the town hall erected to replace this one has no charming façade or bright colors, since we have grown out of such quaint customs.

bamberg_rathaus

On a nearby bridge you can see Igor Mitoraj’s sculpture, Centurion, an attractive fragment of a sharp Roman visage. From here Bamberg’s “Little Venice” comes into view, a colorful row of fisherman’s houses along the riverside. They don’t have gondolas but they do have ducks. I walked a short circuit along the south side of the river, returning on the north. At this time the coffee from this morning had hit my bladder, which is one of the traveler’s most persistent distractions. Luckily I found a public restroom along the river’s northern edge. Yet like seemingly all the restrooms in Central Europe it cost 50 cents to use, which I think is rather steep for a bodily function—though in fairness, the bathroom was quite clean.

Bamberg_littlevenice

Now it was time to ascend one of Bamberg’s famous hills, for I wanted to see the city’s cathedral. After the Altes Rathaus, this is Bamberg’s most recognizable structure, with the cathedral’s four spires topping a hill like an iron crown. It is a late Romanesque edifice that reminded me somewhat of Toulouse’s Basilica of Saint-Sernin; the cathedral’s massive form lacks that ebullient pointiness of later gothic structures, instead preserving a sort of grand dignity with its symmetrical mass. The cathedral is noteworthy for being one of the few places outside of Italy where a pope is buried—in this case, Pope Clement II (1005-47). A more attractive grave is reserved for Heinrich II, Holy Roman Emperor from 1014 to 1024. The sarcophagi, which shows scenes from the emperor’s life, was carved several hundred years after his death by the German Renaissance sculptor Tilman Riemenschneider. Standing watch nearby is the famous Bamberger Reiter, an equine sculpture portraying a dashing man of uncertain identity.

Bamberg_cathedral

By now I was hungry, so I walked to some food stands I had seen earlier in the Grüner Markt square. There I indulged in a modern classic of German cuisine, Currywurst: a pork sausage drenched in ketchup spiced with curry. It may sound strange but tastes exactly how you would expect—though for my part the curry flavor is always too mild. In any case, it is filling, sweet, and salty, and does not leave me feeling particularly well. To complete the experience I had a Bavarian Weißbier, which literally means “white beer” but is really wheat beer. It is a rather sweet and light brew, with hardly any bitterness (since few hops are used) or sourness (since more wheat than malt is used). I much prefer them to pilsners. Having topped all this off with another coffee, you can imagine that I was soon paying for the bathrooms once again.

Bamberg_currywurst

Having got my fill of grease, alcohol, and caffeine, I went off once again to see Bamberg. As I walked aimlessly on, I happened upon a building with a commemorative plaque on the side, which announced that Hegel stayed here while writing his famous Phänomenologie des Geistes, which I had painfully read the year before. I reached out my hand and touched the building with all the reverence due to Teutonic obscurity. From there I went to see the Hoffman house, which has since been converted into a museum about the polymath’s life. I went inside but everything on the walls was written in German, and I did not feel like fighting a battle.

Bamberg_authors

Next I went to the top of another hill, to see the Michaelsberg Abbey. This is no longer an abbey, but a retirement home; but the abbey church is still open—at least, it normally is. When I arrived the building was covered in a thick mass of scaffolding; the church is undergoing substantial repairs and has been closed since 2016. But the abbey is surrounded by attractive gardens; and the patio still offers a wonderful view of Bamberg. On the day I went there were several gliders floating around in the air, their long white wings difficult to see against the clouds. I imagine it would be peaceful to be in one of those, sailing around the sky.

Bamberg_view

After walking along some more, enjoying the tree-lines streets that wind up and down the hills, examining the charming stone and wood-framed buildings that make the town feel so idyllically rustic, I came upon the Alte Hofhaltung and the Neue Residenz. The former is a lovely building with a steep roof and timber balconies that acted as a sort of palace for the bishops until the seventeenth century, when they moved to the Neue Residenz, a bigger, grander, but somewhat lifeless neoclassical structure nearby. Drunk with the scenery, I continued walking up the hill away from the river, until I came upon the Jacobskirche. This church, dedicated to St. James, was located outside of the now-demolished city walls, and acted as an important stop on the Camino de Santiago, the famous pilgrimage that terminates in Spain. I was surprised and delighted to see signs of the Camino in a distant land, and I enjoyed the peacefulness of the church’s Romanesque interior.

Bamberg_jacobskirche

From there it isn’t far to leave the city altogether, entering some of the lush forests that surround Bamberg. On my offline map—I was using the application maps.me to get around—I found a lookout point in a grassy field. Though much of the city center was hidden from view, I could see the whole surrounding valley, with wind turbines on a distant hillside, and the town’s industrial sector off to my left, with freight trains rumbling by. Bavaria is an astonishingly lovely place—at least in summer. The town is surrounded by an extensive system of trails, something which the residents themselves—the Germans are an outdoorsy people—amply take advantage of.

Now the hour of my return train to Nuremberg was approaching. So I walked back into town and back towards the train station. On my way I stopped at the Obere Pfarrekirche, or Upper Parish Church, also called the Church of Our Lady. This is the only purely gothic church in the city; and its altar and ceiling frescos are lovely to behold. Sadly, I missed the opportunity to visit one of Bamberg’s many breweries. In the finest Bavarian tradition, the city has its own local brews and is spotted with beer cellars. Truly, Bamberg is a garden of delights, bucolic and picturesque, and I wish I could have spent more time there.

Bamberg_marienkirche

Review: The Rural Trilogy (Lorca)

Review: The Rural Trilogy (Lorca)

Bodas de sangreBodas de sangre by Federico García Lorca

My rating: 4 of 5 stars

Bodas de Sangre, or Blood Weddings, is an odd combination of the ancient and the modern. The story could not be more elemental: the conflict of love and duty, the tragedy of death. And yet the style is pure Lorca—symbolic, surrealistic, modern. The play is effective, not for any subtlety or refinement, but for the sheer amount of force that Lorca brings to bear on the main themes. The characters are nameless archetypes, whose speech is poetic passion. Lorca’s use of naturalistic imagery in his poetry—animals, trees, rivers, the moon—reinforces the primeval quality of the story, as if tragedy were a law of the universe. I am excited to read the other two plays of Lorca’s so-called rural trilogy.


La casa de Bernarda AlbaLa casa de Bernarda Alba by Federico García Lorca

My rating: 4 of 5 stars

This is the second of Lorca’s “rural trilogy” I have read, and if anything I liked it even more than Bodas de Sangre. In form and theme the two are quite similar. Like a Greek tragedy, the plot is simplicity itself, with one obvious conflict and one calamitous resolution. Again, Lorca’s power as a dramatist comes, not from subtlety or wit, but from pure passion. The incompatibility between traditional values and human impulses, with all its tragic implications, is laid bare by Lorca, who shows us a culture whose religious mores and gender norms oppress women and deprive them of a fulfilling life. Strikingly, the cast of characters is entirely female, even though the conflict revolves around a male who is always offstage. This allows Lorca to focus on a side of life that was often swept aside, while maintaining an atmosphere of tension and constraint that makes the play so riveting. I am excited for Yerma.


YermaYerma by Federico García Lorca

My rating: 4 of 5 stars

I have enjoyed each play of Lorca’s rural trilogy more than the last. He is such a heartrending writer. Even on the page, the emotion of the play is raw and deeply affecting. He had an acute ear for dialogue, and could write as naturalistically as anyone; and when this naturalism is supplemented by his poetic gifts—at times surrealistic, at times pastoral—the language becomes electric with meaning. The word I keep coming back to is “elemental,” since the plays dramatize basic and timeless tragedies of human life.

In this play the tragedy is the anguish caused by being childless in a time when women were valued as mothers and mostly confined to the house. As in the other two plays in the so-called “trilogy” (they all have distinct plots), the basic conflict is between conservative, religious traditions and spontaneous human impulses. Lorca seems to have felt deeply the suffering caused by an uncompromising Catholic morality, and convincingly shows how it doomed people to lifelong unhappiness. It is fittingly tragic that this same moral code contributed to Lorca’s own death.

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To Be in Bavaria: Nuremberg

To Be in Bavaria: Nuremberg

If there is one city more strongly associated with National Socialism than Munich, it is Nuremberg. For it was here that the Nazis had their infamous rallies, and also here that the Nazi leaders were tried and convicted after the war. But even without these epochal events, the city would be worth visiting, for it has the same charming combination of an attractive city center and a Bavarian beer culture that makes Munich so popular. And as the second-biggest city in Bavaria, after Munich itself, Nuremberg has quite a lot to see.

When I arrived in Nuremberg I was in a sour mood. I was coming to the city from Prague (a place for another post), and had very thoughtfully planned the trip by buying a bus ticket beforehand. But I failed to take into account that the metro runs more slowly on Sundays; and so my trip took ten fatal minutes more than planned, and I arrived at the station just as the bus was pulling away. Thus I had to buy a ticket for the next bus, which cost twice as much as the one I already had and which lost me two precious hours in Nuremberg. Admittedly this is not very important; but I hate wasting money and I felt like a fool for not giving myself more time to get to the bus.

But my ill temper was soon alleviated as I walked around the center of Nuremberg. This was my first trip with my new camera, a Canon Rebel T6—all my photography before having been with my phone—so I eagerly marched through the city, snapping photos like a maniac of anything and everything that caught my eye. And this was quite a lot of things, since the old center of Nuremberg is a handsome place.

Like Munich, Berlin, and so many German cities, Nuremberg’s original old center was sadly bombed out of existence during the Second World War. The ability to aim bombs back then was rudimentary at best; and in any case I do not think the Allied bombers were apt to be very careful, since one of their goals was to demoralize the population. I do not know whether or not it would have significantly impeded the war effort to have tried to avoid destroying these historic cities, but still I find it sad that so much great architecture went up in flames and was reduced to rubble. War and art are perpetual enemies. Lucky for us, however, the people of Nuremberg reconstructed their historic city after the war; and if not perfectly replicated, the result is still very fine.

Nuremberg has historically been a walled city; and the old center still stands behind high walls, lookout towers, and an old moat that has been converted into a park. Nuremberg’s central square is the Hauptmarkt, which in December is home of a Christmas market, and all year long has stalls selling fruits, vegetables, sweets, preserves, and other delicacies. The square is presided over by the noble Frauenkirche (“Church of Our Lady”), a brick gothic structure whose stepping roof leads up to a central clock, under which the Holy Roman Emperor sits enthroned in a golden robe, surrounded by counselors. The church is rather unusual in having a balcony above its front portal. This was originally because the Holy Roman Emperors wanted to use the church for ceremonial functions. Nowadays it is used to give the opening speech of the Christkindlesmarkt.

Nuremberg_Fraukirche

In the center of the Hauptmarkt is the Schöner Brunnen (“beautiful fountain”), whose tall, golden, gothic spire juts into the air, decorated with statues representing the liberal arts, the church fathers, and other political and religious figures important to the Holy Roman Empire. The fountain is aptly named.

Right next to this central square is the river Pegnitz, which runs right through the center of the city, and whose calm surface is never free of a couple loafing ducks. From the city’s well-preserved Fleishbrücke (literally, “meat bridge”)—a lovely Renaissance bridge that escaped the bombs—you can see the Heilig-Geist-Spital (Holy Ghost Hospital), a pretty building that extends out into the river, supported by two arches. Built in 1399, it long served its medical function, in addition to being a kind of old folks’ home and, from 1424 to 1796, the depository of the imperial jewels. Originally there was a church attached to the building, but the bombs destroyed it in 1945 and it wasn’t rebuilt. But there is a nice restaurant there nowadays, apparently.

Nuremberg_hospital

Nuremberg_Lorenzkirche

The most magnificent church in Nuremberg is, without doubt, the Lorenzkirche, or St. Lorenz Church. This is a Lutheran church which was another casualty of the world war, not destroyed but badly damaged. But it has been restored magnificently. The imposing gothic façade gives way to an equally impressive interior, whose vaulting, statues, and stained glass form a harmoniously somber whole. Standing on the other side of the old town is the almost equally majestic Sebalduskirche, which has the same curiously hunchbacked profile as the Lorenzkirche. This distinctive shape resulted, I believe, from converting an older cruciform church into a larger gothic building, raising the side aisles and adding an ambulatory in the back. In any case, it is another damaged and well-restored structure, which preserves the original shrine of St. Sebaldus, Nuremberg’s patron saint. (I was under the impression that Lutherans don’t have shrines to saints, but apparently I was wrong.)

nuremberg_otherchurchshrine

Presiding over the northern edge of the old city, perched like an enormous eagle on a hill that overlooks the town, is the Imperial Castle of Nuremberg (Kaiserburg Nürnberg). This castle was extensively used by the Holy Roman Emperors, making Nuremberg a sort of unofficial capital of the empire. (This association with the Holy Roman Empire, which Hitler retroactively named the “First Reich,” is one reason why he chose to have his rallies here.) Like everything else, the castle was badly damaged during the war, but has been repaired beautifully; its brown buildings and rust-colored roofs fit in perfectly with the city’s aesthetic.

Walking towards the castle, you may come upon the attractive Tiergärtnerplatz, a plaza surrounded by pretty buildings and, in good weather, full of beer drinkers sitting on the pavement. Nearby is the historic Albrecht Dürer Haus, where the famous painter lived from 1509 until his death. It is a typical municipal dwelling, with a sandstone bottom and a timber-framed top, and houses a museum dedicated to the artist. If you continue from this square up the hill into the castle, you will be rewarded with an excellent view of the city, spread out before you like a dinner table.

Nuremberg_skyline

Feeling ravenous at this point, I went off to find dinner. For this I went to Som Tam Siam Food, a Thai restaurant in the north of the city that I found online. You may think it’s silly to eat Thai food on a trip to Germany, but it was delicious and cheap, and I didn’t regret a thing. To be fair, the next day I tried the culinary specialty of Nuremberg, which are its bratwurst—greasy, juicy, meaty, delicious sausage. I also treated myself to a German pretzel, which are buttery and rich, much better than the pretzels that are sold on the streets of New York. But I have to admit the Thai food was my favorite; I went back the next day.

It is worth taking a stroll from the city center to one of Nuremberg’s cemeteries, the Johannisfriedhof. In my travels I have discovered that there is a great variety in cemetery design. In Spain, France, Ireland, the United States, and Germany, they all have a distinctive look. The Johannisfriedhof is a lovely open space filled with stone sarcophagi, filled with flowers, ferns, and trees. Like many cemeteries, it is a solemn and silent place, mostly empty, and full of benches to sit and enjoy the peaceful atmosphere. Its most famous inhabitant is Nuremberg’s most famous son, Albrecht Dürer, widely regarded as the greatest of German artists, in a league with the best Renaissance painters for his brilliance. I sadly missed the opportunity to see his iconic Self-Portait at 28, which is in Munich’s Alte Pinakothek, yet another of my traveler’s regrets. The artist’s grave is modest and plain, blending in with those surrounding him. His best friend, Willibald Pirckheimer, of whom Dürer made many portraits, is also buried in this cemetery.

Nuremberg_cemetery

My last stop in the city center was the Germanisches Nationalmuseum. It was founded during the eighteenth-century upsurge in cultural interest, and has since grown into a massive institution—Germany’s largest museum of cultural history. I visited on my last day in Nuremberg, when I only had a few hours to explore before going to the airport. This was not nearly enough time to properly see everything—or anything—but how much time is enough will depend, of course, on the visitor’s tastes.

The museum building itself is a sort of artifact, having been converted from an old monastery, like the Musée des Augustines in Toulouse. The lovely old cloisters and church are preserved and stocked with statues, most notably by the local gothic sculptor Adam Kraft. From there the museum seems to expand in every direction. There is a sizable collection of prehistoric and ancient artifacts, including Roman military equipment. One large hall is dedicated to fashion—and walking past so many oddly-dressed mannequins is a little creepy. Directly below is the museum’s impressive exhibition of antique instruments, showing viol de gambas, ornate pianos, obsolete reed instruments, and much more.

In five minutes you can go from the pious passion of gothic painting to the stylish precision of scientific instruments. Among these, the most famous is Martin Behaim’s Erdapfel (“earth apple”), the earliest surviving globe. The map is difficult to read now, discolored and faded with age; but it is obvious that the Americas are not included, since it was made in 1490-92, before Christopher Columbus returned from his voyage in 1493. (This, by the way, is yet another proof that people back then already knew the earth was round.) Leaving no stone unturned, the museum also has a substantial collection of paintings from the Renaissance, Baroque, and Enlightenment periods. This includes Dürer’s imaginary portrait of Charlemagne, a famous miniature portrait of Martin Luther, and several works by Rembrandt. But the museum is impressive for the range and depth of its collections rather than outstanding specimens, though it has its fair number of these too. The place is worth as much time as you care to spend in it.

Nuremberg_germanmuseum

§

As everybody knows, Nuremberg’s reputation as a seat of imperial power and the home of the German Renaissance’s most famous representative, Albrecht Dürer, was considerably darkened in the twentieth century. Nowadays it is nearly impossible for most outsiders to think of Nuremberg without immediately thinking of the Nazis. Far from trying to cover up this association, the people of Nuremberg have admirably opened two excellent exhibitions about this dark era, the first at the former rally grounds, the second at the courthouse where the Nazi leaders were put on trial. Because both are on site, they are situated a little far from the center; but they are well worth visiting.

800px-Reichsparteitagsgelaende_Kongresshalle_Doku_48
Photo by Stefan Wagner; licensed under CC BY-SA 2.0 de; taken from Wikimedia Commons

The documentation center at the rally grounds has been built into its largest preserved structure, the Congress Hall. This is a semicircular arena, loosely based on the Coliseum, that could hold 50,000 party members. The documentation center’s metallic exterior seems to spear through the older stone building, creating a visual pun on the name of Albert Speer, the chief Nazi architect. Opened in 2001, the center is designed to explain the rise of Hitler’s party and the part that the Nuremberg rallies played in that story. The ticket automatically comes with an audioguide, which is good, since all of the text in the museum is in German so you have little choice but to listen. The exhibitions are organized by chronology and theme, taking the visitor through the early days of National Socialism, the Beer Hall Putsch and the writing of Mein Kampf, and on to their rise to power—including much else along the way: their ideology and rituals, their organization and methods of control, their use of propaganda and pageantry, and so on. Though there are plenty of photos, the main substance of the exhibit consists in this self-guided tour, making the experience of visit somewhat like listening to an audiobook—though a very good one.

Since I had recently read The Rise and Fall of the Third Reich, a lot of the information was not new to me. The explanations of the actual rituals were, however, new and fascinating. As in my visit to Berlin’s Topography of Terror, what most struck me about the Nazi party was the degree to which its organization, rituals, and ethos of manliness were reminiscent of the Boy Scouts. By this I do not intend to insult boy scouts; rather, mean that, in its rituals and architecture, these rallies were like nightmare versions of boyish fantasies. Propaganda films show grown men roughhousing, partaking in good clean fun, exercising with their mates, laughing and singing songs together, and demonstrating their manly martial prowess in mock battles. The melodramatic gravity of the rituals reminds me of a children’s game, aping the movements and motions of real solemnity while missing their substance. The architecture consists of shallow imitations of classical structures or medieval fortresses; and you get the impression that, like so many boys, they were imagining themselves in an ancient time, in an epoch of emperors and knights and Crusades.

But clearly the rallies were effective. Indeed, during their tenure in power the Nazis proved themselves to be geniuses of propaganda. The rallies’ tight choreography and grand orchestration showcased the dazzling efficiency of the German army. Their massive marches and endless parades reinforced the image of German might. The mixture of military and religious rituals created an effective blend of awe and aggression. The free use of symbols from the past—the ancient Romans, the church, the Holy Roman Empire—impressed on the German people the idea that they were following in the footsteps of illustrious ancestors and fulfilling their destiny. The total coordination of myth, pageantry, rhetoric, and spectacle created a hermetically sealed whole, a cultural space where beauty, truth, and goodness were the party line, and the attendee just a passionate part of a glorious movement. The ability to inspire had never been so abused.

These were the lessons I learned from my visit to the documentation center and a short walk around the remaining buildings. It is a sobering experience.

Somewhat more uplifting is a visit to the Nuremberg Trial courtroom. The room is in the monumental Palace of Justice, Nuremberg’s court building on the other side of town from the Documentation Center. Nuremberg was chosen as the site of the trials partly for the city’s association with Nazism, and also because the Palace of Justice has a sizable adjoining prison. After entering through a side door of the building, paying the entrance fee, and ascending some stairs, the visitor is confronted with Courtroom 600, where the trial actually took place. My first impression was that it was much smaller than I expected, indeed hardly bigger than a civil courtroom I had seen in New York. Admittedly the courtroom is now significantly smaller than it was during the trial, since the back wall was at that time removed to allow for a double-decker gallery of onlookers and reporters.

nuremberg_courtroom

Even so, it was a small stage on which to create history. For into this modest room there presided judges from the four allied powers (one main and one alternative for each, making eight); a bank of interpreters simultaneously translated between the four official languages (Russian, French, German, and English); prosecutors from every Allied power; defense attorneys for all the 24 accused; the accused themselves; a witness stand; guards, clerks, and amanuenses; and then the press, with cameras and notepads. It must have been very crowded. Standing in that room, I felt that strange mixture of disappointment and awe that historical places create—in this case, disappointment that it is an ordinary courtroom, awe that such normal surroundings could have been host to such a world-changing event. But history does not always leave an obvious mark; and the courtroom—which is still occasionally used—looks clean and polished.

Up another flight of stairs is the main exhibition, which has only been open since 2010. As in the rally grounds, here the visit consists of an audioguide and lots of panels. Really, the amount of information on display is overwhelming; to listen to all of it, one would need two hours at least. But it is good information, giving some idea of the leadup and consequences of the trial, but mainly focusing on the trial itself—its legal bases, its personalities, its progress. The audioguide takes an uncompromising pro-trial stance, which is somewhat surprising, given that they were often seen within Germany as an example of “victor’s justice.” For it hardly seems like a recipe for fairness that the victors to put the leaders of an enemy country on trial. And anyone must admit that the victor’s hands were hardly clean. The most extreme case are the Soviets, who had their own mass killings, invasions, and wars of aggression; but none of the Allies were beyond reproach: many French collaborated, the English appeasement strategy aided Germany’s rise, and America’s bombing of Dresden is nefarious.

Even granting all this, I still think that the Nuremberg Trials were a step forward in the bumbling progress of our species. The victorious powers could simply have shot the Nazis without due process, or have submitted them to a shallow show-trial. It is rather remarkable that we didn’t. As Robert H. Jackson said in his opening speech: That four great nations, flushed with victory and stung with injury stay the hand of vengeance and voluntarily submit their captive enemies to the judgment of the law is one of the most significant tributes that Power has ever paid to Reason.” The trial set new precedents for international law—defining war crimes and crimes against humanity—which served as a model for similar trials ever since, such as those in the wake of the Rwandan massacre or the Balkan Wars. And the trials were instrumental in uncovering the horrible truth of the Nazi atrocities and the full extent of their culpability, since the prosecutors were determined to convict the defendants using their own documents.

If the Nuremberg trials were a victory for Reason, that the city most associated with Nazism could be home to two thorough and honest exhibitions about the history of their crimes is yet another.

Review: King John

Review: King John

King JohnKing John by William Shakespeare

My rating: 3 of 5 stars

And oftentimes excusing of a fault
Doth make the fault the worse by the excuse

King John is normally regarded as one of Shakespeare’s earliest and weakest history plays. The plot mainly concerns the king’s conflict with France over his legitimacy, since John inherited the throne from his brother, Richard the Lionheart, even though the late king’s son, Arthur, was alive and well. This leads to a rather silly confrontation between the two powers, in which they try to get the town of Angiers to recognize one of them as the true king, which the townsfolk resolutely refuse to do. The warring factions finally decide to just destroy Angiers—presumably for the satisfaction—until they receive the timely recommendation to marry the prince of France to the princess of England, thus uniting their houses. This is done, and succeeds in suppressing the conflict for about five minutes, until a Cardinal stirs up the war again (which leads to some notable anti-Catholic blasts from Shakespeare).

Compared to Shakespeare’s more mature works, the characters in this play are mostly stiff and lifeless, with far less individualizing marks than we expect from the master of characterization. As Harold Bloom says, at this point Shakespeare was very much under the influence of Christophe Marlowe, and follows that playwright in his inflated, bombastic speeches. I admit that the swollen rhetoric often had me laughing, especially during the first confrontation between the English and French parties. The pathetic and spiteful King John is somewhat more interesting, if not more lovable, than the rest, but the real star is Philip Faulconbridge (later Richard Plantaganet), the bastard son of Richard the Lionheart, and the only immediately recognizable Shakespearean character. As with Launce in Two Gentlemen of Verona, it is a relief and a delight whenever Philip appears onstage.

As far as notable quotes go, this play is the source of our phrase “gild the lily,” though it misquotes the play, which goes: “To gild refined gold, to paint the lily.” Also notable is this description of grief for a lost child, which many surmise expressed Shakespeare’s grief for his own deceased son, Hamnet, though this is pure speculation:

Grief fills the room up of my absent child
Lies in his bed, walks up and down with me,
Puts on his pretty looks, repeats his words,
Remembers me of his gracious parts,
Stuffs out his vacant garments with his form

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Review: Letters on England

Review: Letters on England

Letters on EnglandLetters on England by Voltaire

My rating: 4 of 5 stars

Time, which alone gives reputation to writers, at last makes their very faults venerable.

Voltaire and Rousseau are usually grouped together as the twin pillars of the 18th century, the first championing reason and reform, the second romanticism and revolution. After reading them back to back, I know who I prefer. Rousseau is arguably a far more original thinker and writer; yet his personality is so irksome and his arguments so irrational that it can be unpleasant to read him. Voltaire, by contrast, is witty, charming, and delightful; and after Rousseau’s lyrical fantasies, Voltaire’s deflating sarcasm is extremely refreshing.

This book is a collection of essays on topics related to England, written after Voltaire’s three-year stay on the island nation. He interviews a Quaker, visits Parliament, goes to the theater, and then expounds the philosophy of Bacon, Locke, and Newton. He skips lightly from topic to topic, a barb here, a jest there, while revealing an impressive range of knowledge—from inoculation to history, from theater to physics. In general his opinion of England is quite positive, arguably idealized, seeing England as a land of toleration and philosophy. Indeed, the only thing that Voltaire shows some reservation towards is Shakespeare, whose dramas struck Voltaire’s Enlightenment taste as lacking refinement.

The book was controversial when published, since many in France saw Voltaire’s praise of England—correctly—as veiled criticism of their own country. Nowadays, this political purpose only adds to the essays’ charms, as we see Voltaire as a champion of an open society, from religion to science to literature, in addition to an omnivorous intellectual. Few books pack so much into so little space.

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Quotes & Commentary #63: Voltaire

Quotes & Commentary #63: Voltaire

The superstitious are the same in society as cowards in an army; they themselves are seized with a panic fear, and communicate it to others.

—Voltaire

When I was a child I was afraid of ghosts. Coincidentally, at both my mother’s and my father’s house, I had a nextdoor neighbor who very much encouraged the fear. Both were girls, both a couple years older than me, and both told me ghost stories that filled me with wonder and scared me half to death. Once, I remember being so frightened of ghosts in the attic that I begged my mother, with tears in my eyes, not to go up, sure that she would meet some horrible end. (She was miraculously unharmed.) I even went on ghost discovery missions with my neighbor and my brother, in the forest behind my house; we didn’t find anything, but once we took a polaroid in which the sun’s rays, coming through the trees, created an odd aura that looked vaguely ghostlike.

Naturally my superstitious beliefs weakened with age until they left me altogether. Admittedly, living in a very secular part of the country helped. Since those ghost hunting days, I have not personally come into contact with a lot of superstitious behavior. But whenever I have, I am filled with a strange mixture of pity and revulsion, for superstition strikes me as the lowest depth to which the adult human mind may fall. Traditional superstitions are the child’s fear of the dark, of the strange creaks at night, of the unexplained coincidence—in short, fear of the unknown—hardened into a belief handed down the generations. They are socially condoned phobias.

While I am no friend of religion, I can at least sympathize with the comfort provided by a faith in a just and caring God. I can see how a belief in a higher power might ennoble a person and lift them up above circumstances. But superstition, as I understand it, does just the opposite: it shrinks the universe down to petty dimensions, and fills the superstitious with debilitating and needless fears. For to believe that throwing salt over your shoulder, walking over a grave or under a ladder, opening an umbrella indoors or saying some forbidden word, being passed by a black cat or doing something at a certain hour or on a specific day—to believe that these trivial events can significantly influence your life is to give monumental importance to one’s smallest actions, and is thus really a form of egotism.

And how does the belief in ghosts, spirits, demons, devils, monsters, or even “luck” itself, add to your experience of the world? All these are boogeymen who cause us to revert to a state of childlike terror. And what are the consequences of these beliefs? If you believe that certain very normal things are cursed, haunted, or even “bad luck,” you will go through life needlessly avoiding things. Indeed, I admit that it strikes me as an affront to human reason for a person in this century to become nervous because they have spilled salt.

But the most nefarious part of superstitions is not that they are illogical, but that they are socially condoned, often through association with religion. Thus people are not encouraged to test these fears in order to see if they are justified, but exactly the opposite, they are encouraged to obey the fears and never to criticize them. This is what I mean by calling them socially condoned phobias. For an irrational fear in one person is a phobia, to be treated by a psychologist; but in a whole society it is a superstition, to be respected.

In general I think that fear should be combated wherever it isn’t absolutely necessary, for fear limits our options, distorts our views, and shrinks our world. And superstition, being a socially contagious form of irrational fear, is perhaps the worst example of this. Yet having written this diatribe, I must here admit that I enjoy picking up pennies when I find them on the ground. I do not believe they give me good luck, but somehow it feels like winning a prize. What strange stuff we are made of!

Review: Rameau’s Nephew & D’Alembert’s Dream

Review: Rameau’s Nephew & D’Alembert’s Dream

Rameau's Nephew / d'Alembert's DreamRameau’s Nephew / d’Alembert’s Dream by Denis Diderot

My rating: 4 of 5 stars

The best order of things, to my way of thinking, is the one I was meant to be part of, and to hell with the most perfect of worlds if I am not of it.

With this book, I come to the third member of the triumvirate of the French enlightenment. While Diderot’s writing may lack the sharp wit of Voltaire and the soaring lyricism of Rousseau, Diderot is nevertheless just as interesting and perhaps more lovable than his two more famous contemporaries. For Diderot maintained a childlike curiosity and an excitement for ideas that makes his writing straightforwardly pleasant, without any of Voltaire’s satiric malice or Rousseau’s paranoid egotism. It is interesting to note that, though Diderot was a widely respected writer during his lifetime, his most daring and original works, such as these two dialogues, remained unpublished until well after his death. It takes talent to be both a conventional and an unconventional genius.

Rameau’s Nephew, in addition to its philosophical content, is remarkable simply as literature. It consists of a dialogue between a philosopher (who most assume to be Diderot) and the nephew of the famous composer, Jean-Philippe Rameau, who is an eccentric, ne’er-do-well, moocher, bohemian sort of fellow, whose ostensible profession is to give music lessons, but who really makes his living by playing the fool and flattering rich patrons. The conversation takes many twists and turns, which gives Diderot the opportunity to include some barbs against his rivals and enemies. Indeed, it is difficult to say that any topic is the main focus of the conversation, since—as in reality—the speakers break off on tangents, bring up and drop points, interrupt each other and themselves, and so on. This veracity of Diderot’s representation, and the excellent portrait of a hedonist living on the edge of respectable society, give the dialogue a literary value independent of any intellectual considerations. On a philosophical level, what mainly interested me was the confrontation of a virtuous philosopher with a selfish nihilist.

D’Alembert’s Dream is a more strictly philosophical exercise, detailing Diderot’s materialistic theory of biology. His main contention is that all matter is sensitive, or at least potentially sensitive, and thus no mind or soul is needed to explain life, movement, memory, sensation, or thought. Though this hypothesis mainly consists of armchair theorizing, which may sound very facile in the light of serious research, Diderot does put forward a hazy idea of evolution in this dialogue. What is more, in his notion of characteristics disappearing for several generations, and then reappearing, he also hazily hits upon Mendel. Not content to simply write an essay, Diderot puts all this in the mouth of his fellow encyclopedist D’Alembert (who spends most of the dialogue talking in his sleep), Mlle de Lespinasse (a close friend of D’Alembert who hosted a famous salon), and a doctor that serves as Diderot’s mouthpiece. D’Alembert and Mlle de Lespinasse were understandably upset when they heard about this (especially considering that the dialogue ends with a ringing endorsement of masturbation), and even compelled Diderot to burn the manuscript, but another one (in the possession of Grimm) survived.

As I put the book down, I find myself wishing I could spend more time in the company of Diderot, whose writing is warm and direct, witty but not showy, intellectual but not pretentious, daring but not wilfully provocative. It is amazing that one man could find the time to write literary classics while keeping his day job as the editor of the Encyclopédie and a popular playwright.

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To Be in Bavaria: Munich

To Be in Bavaria: Munich

Bavaria is a special place. Though this southern German state is full of traditions that are not shared with the rest of Germany, the image of Bavaria has, ironically enough, come to symbolize all of German culture. Giant goblets of beer, yodelling and schuhplattler dancing, jaunty brass bands and lederhosen—all this is mainly found in Bavaria. This phenomenon mirrors the situation in Spain, which is known for flamenco and bullfighting, two traditions most popular in its distinctive southern province, Andalusia, and largely absent from its north. Many of America’s stereotypes come from the south, too, such as our fried food and cowboy culture. I suppose a country is doomed to be identified by its most outlandish customs.

Though the image of Bavaria is often ridiculed—somewhat unfairly, since its silliest aspects are now mostly for the tourists—it has proven very seductive. Millions flock to Munich ever year for its annual Oktoberfest, to be served liters of beer by blonde waitresses in tight-fitting Dirndl dresses. And many millions more celebrate this extravaganza of beer and sausage in replicated festivals all across the world. Beer culture more generally owes much to Bavaria, as microbrewers set up Biergarten style establishments and serve artisanal baked potatoes. So the Bavarians have at least done some things right.

I myself am drawn to this idyllic image of jolly inebriation, which has led me to visit the region twice: First to Munich, and then to Nuremberg and Bamberg.


Munich

I was here, finally here, in the Englischer Garten of Munich.

One of my favorite stories is Thomas Mann’s Death in Venice, which opens with the novelist Gustave von Aschenbach, strained and fatigued from his writing, taking a stroll in the English Gardens to revive his spirits. And here I was, standing in the same place where that imaginary man strode, melancholy and weary from his struggle to create beauty. More than likely, Thomas Mann himself stood here, too, as he lived in Munich for forty years.

Yet I was as far as it was possible to be from those literary heroes, imaginary or real. I was carrying a bright orange backpack, dressed in a grey hoodie, feeling sleep-deprived, achy, and lightheaded from hunger. Reality often falls short of fiction—and even fact. I had some time to kill before I could check into my Airbnb, and so decided to walk here, in the gardens of my fantasy.

Munich_Englishgarden

The English Gardens take their name from the style of landscape architecture common in eighteenth-century England, wherein whole landscapes were reshaped to create pleasing compositions. The Munich park was designed by Sir Benjamin Thompson, one of those remarkable Eighteenth century Renaissance men; he was a physicist, inventor, and an official in the Bavarian military, in addition to a prolific designer of everything from parks to battleships. You know you have led an eventful life when designing a world-famous park is only a minor episode.

As I walked through the park, feeling heavy and sweaty, I passed by a man in a wetsuit carrying a surfboard, who obviously stuck out among the tourists clad in shorts, sandals, and sunglasses. I did not know what to make of this. Then, five minutes later, an American asked me if I knew where the surfers are. Surfers in a park? It turns out that, yes, there is surfing in the Englischer Garten, at a point in the artificial river where it narrows, creating a perpetual wave, known as the Eisbach Wave.

Extreme sport aside, the most popular activities in the English Gardens are strolling and sunbathing. To my surprise, it is even legal to sunbathe nude in the Englischer Garten, specifically in the Schönfeldwiese (lit. “beautiful field meadow”), as I saw for myself while walking past. This was the second time in my life that I had come upon naked sunbathers, the first being in the Tiergarten in Berlin; and both times I was equally shocked. Public nudity in the center of a municipal park is something unheard of in the United States and in Spain. The Germans seem far more accepting of the human body—in all its hairy, flabby, and sunburned varieties—which I suppose is a good thing, though it does spoil the view a little.

Munich_englishgarden2

Unsolicited flesh notwithstanding, the English Gardens are a delightful place to walk around. As much as I love Madrid, its dry climate makes even its parks seem sandy and bare. A boy from New York cannot help missing dark loamy soil, lush verdure, deep greens, and thick foliage, which Munich has in abundance—at least in summer. Walking paths wind under towering linden trees, which open up to reveal beautiful views, such as the distant Munich skyline or the glasslike surface of the Kleinhesseloher Lake. A massive Biergarten, the second-largest in the city, sits at the center of the park; and as I walked by I admired the giant pieces of roast pork being greedily devoured by the clients. Now here is some flesh I can appreciate.

Feeling hungry myself, I saw down to eat the lunch I had brought with me from Madrid: a salami sandwich. Life is less romantic when you’re on a budget.

§

Munich is both the capital and the largest city of Bavaria. And with a population of about 1.5 million, it is only behind Berlin and Hamburg within Germany for size. Though now one of the quintessentially Germany cities, many of Munich’s most prosperous years occured when the city was not a part of Germany. The region’s Catholic majority has always put it somewhat at odds with the Protestant north of Germany, making it a stronghold for the Counter-Reformation rather than Luther’s Reformation. After suffering Swedish and Habsburg domination, Bavaria emerged once again as an independent kingdom in 1805, with Munich as its capital. And even after Bismark unified the German states, in 1871, Bavaria retained its kingdom and special privileges. It was only the defeat of Germany in World War I that put an end to the rule of the Wittelsbach dynasty.

In the aftermath of the Great War, during the unstable Weimar Republic, Munich became the base of the rising Nazi movement. It was in this city where Hitler attempted his infamous Beer Hall Putsch of 1923—so-called because it began with the storming the Bürgerbräukeller, a beer cellar—in which the Nazis attempted to take control of Bavaria by force. The putsch was a fiasco, poorly planned and quickly put down, and it resulted in Hitler being sent to jail—though he was given an extremely light sentence by sympathetic judges. The experience taught Hitler to seek power through official channels rather than by a coup, which he did successfully ten years later. Once in power, Hitler turned the ridiculous putsch into a national myth, treating the fallen Nazi roughnecks as martyrs. History is invented by the victors. Munich played another infamous role during the leadup to World War II, being the place where Neville Chamberlain, in 1938, officially agreed to cede parts of Czechoslovakia (without consulting the Czechoslovaks) to Nazi Germany, in an attempt to appease Germany.

One of my regrets from my Munich visit was not visiting the Documentation Center, which presents this ugly history to the public. The center opened quite recently, on April 30th of 2015, on the 70th anniversary of the city’s capture by the Allies; and it looks excellent.

§

After wandering around the English Gardens for a few hours, it was time to check into my Airbnb. I was staying with a German family in the suburbs of the city. They were nothing but kind and helpful, and I had an excellent stay. But I was amused at how many rules there were in the house—when to take a shower, where to leave your shoes, what do you can on the Wifi (I had to sign a contract for the internet). The bathroom was like a museum, covered in little laminated signs that gave directions from everything from the shower to the toilet. It all struck me as very “German.” But I did not have time to be indulging in stereotypes. I had a city to explore.

Perhaps the most iconic spot in Munich is neither a palace nor a church, neither a museum nor a monument, but a brewery and beer hall: the Staatliches Hofbräuhaus. This was my first stop. As its name indicates (“Public Court Brewery”), the beer hall is state-owned and traces its origin to Bavarian nobility—specifically, to Wilhelm V, Duke of Bavaria, all the way back in 1589. Owning your own brewery is convenient, since you can brew to your taste and use legislation to create a profitable monopoly, which is exactly what the Dukes of Bavaria did. Even before the Hofbräuhaus was opened the Bavarians instituted their famous purity laws, restricting the ingredients that could be used in beer to three: water, barley, and hops. They did not know about yeast back then, so they didn’t include it; but obviously without yeast beer wouldn’t have any alcohol.

Munich_Hofbrauhaus

The brewery is enormous and still very successful, despite losing its lordly masters. From the outside it doesn’t look like much; but walking through the door, one finds an enormous series of rooms, filled with wooden benches and tables, with waiters running right and left and families and friends lifting enormous mugs to their mouths. In English these are mistakenly called “steins,” which properly only refers to stone mugs, and that only in English. (“Stein” means “stone” in German and doesn’t refer to mugs.) In German it is called a Maßkrug, or simply a Maß. It contains a full liter of beer, as your wrist and then stomach and then bladder will testify to.

Although I felt uncomfortable since I was traveling alone, I decided to walk in and try the famous Germanic liquid. As I made my way to the back room to find a seat, I passed the house band, an ensemble of brass instruments playing jaunty Bavarian music with polka rhythms. It suites the atmosphere. I found a seat at a bench with an older couple—it’s common to share tables. Service was surprisingly prompt, and soon I was faced with my own liter of beer. Gingerly, I sipped it, and then had a gulp: it was good but not exceptional. Feeling somewhat awkward and out of place, I did the responsible thing and downed the beer as quickly as possible in order to leave. Fortified and dizzy, I was ready to explore Munich.

The city center of Munich, like nearly all major German cities, was largely blown to smithereens during the Second World War by British and American bombs. Its reconstruction, however, was both carefully complete and faithful to the destroyed city, following the old medieval city streets. As a result Munich maintains the look and feel of a pristinely historic city. This is especially true of the Marienplatz, Munich’s central square, which is easily one of the most attractive plazas I have seen in Europe. It takes its name from the Virgin Mary, who stands on a column in the center of the square, as a shimmering golden statue. Presiding over this square is the Neues Rathaus, or New Town Hall, built in the 1870s because the old one was too small. Constructed in a glorious neo-gothic style, it is easily among the finest town-halls I have seen in Europe, only rivalled by the ones in Brussels and Vienna—which, not coincidentally, served as its inspiration.

Munich_townhall

It is a short walk from this square to the Asamkirche, the most beautiful church in the city. It takes its name from the brothers who built it as their private chapel: Egid Quirin Asam, a sculptor, and Cosmas Damian Asam, a painter. The church is wedged between their apartments; indeed Egid could look through his window at the altar. Built by themselves for their own pleasure and salvation, and with their own resources, the two brother artists had considerable creative freedom. The result was a masterpiece of design. The church is gorgeous—sumptuously decorated, harmoniously composed. Pictures do not do justice to the feeling of sitting inside the church, getting deeply absorbed in the Baroque decoration, enjoying the play of color and form that covers every surface.

Munich_asamkirche

The oldest church in the city is the Peterskirche, or St. Peter’s Church. Its fairly unassuming exterior gives way to a harmonious interior, with whitewashed walls and gilded statues, pleasingly pure and sweet. After being rebuffed from the church once—they were having mass—I returned to find that there was a free organ concert going on. This was the first trip in which I kept a diary, so I will include an excerpt of what I wrote as I sat there and listened to the performance:

The organ is overpowering when at full blast. Is this what it would have been like to listen to Bach? … I think I heard a tritone. Blasphemy! The organ has such a wide variety of timbres. Subdued, muted, to ringing, reedy, piercing, to clear, flutelike, to rumbling, to screeching.

The piece was the “Salve Regina” by Olivier Latry, a fairly unknown work that, nevertheless, I found to be powerfully enchanting and even otherworldly.

Munich_peterskirche

Munich’s Catholic cathedral is the Frauenkirche, and its two towers, topped with distinctive domes, are visible from far and wide because of the city’s regulation restricting height limits. Like the Peterskirche, the cathedral has whitewashed walls and is even more plainly decorated. The most striking object on display is the marvelous cenotaph of Louis IV, Holy Roman Emperor from 1328 to 1347, which is defended by statues of soldiers and knights. Many other members of the Wittelsbach dynasty are buried here, too—including Ludwig III, the last king of Bavaria—though their graves are not as eye-catching.

Munich_tombemperor

Germany, in general, is not terribly expensive. Indeed it is only slightly pricier, on average, than easygoing Spain. But Munich is an exception to this; it is a wealthy city, with a high standard of life, and so visitors must pay their tribute to the Bavarian gods. One testament to the city’s affluence are the cars on the street. Now, I am not particularly fond of cars; I don’t even like driving; so you know that the roads must have been striking for me to take notice. There were high-quality cars—mostly of German make, though not exclusively—everywhere I turned. Stranger still, 90% of these cars were either white, grey, or black—very few were an actual color. When I first noticed this, I waved it away as mere coincidence; but the more I looked, the more I became convinced that Münchners have a marked preference for grayscale locomotion.

It does make sense that Munich would have an eye-catching automobile population, considering that it is the home of one of Germany’s iconic car brands, BMW. There is even a BMW museum in Munich, near the glass tower that houses the company’s headquarters. Again, not being particularly interested in cars, I didn’t go. But you are welcome to.

Munich in general struck me—according to my diary—as a very “European city,” at times reminding me of Pisa, at times of Toulouse, at times of Avila. Old city centers all come to resemble one another after a while. But that does not mean they become any less attractive; and Munich is quite lovely to stroll around, with its medieval layout providing enough variation, and its rows of buildings tall and tasteful, with old and new styles coexisting peacefully. I saw quite a few bachelor and bachelorette parties on the streets—wearing matching hats and shirts, with the bride- or groom-to-be in a silly costume—whose presence inevitably means that you are in a major tourist center. Yet the city has a life of its own, not succumbing completely to tourist bric a brac, but maintaining a strong identity in spite of its cosmopolitan orientation.

Munich_fountain1

One spot stands out for special mention as a walking area, and that is the Königplatz. It is an open green space surrounded by fine neoclassical buildings, very convincing imitations of Greco-Roman structures. Originally built by Ludwig I to house his Greco-Roman statues, this attractive group of classical structures in a big open space proved ideally suited to Hitler’s purposes, which is why he used the Königplatz to hold mass rallies, and even added two more neoclassical buildings to house the remains of the Beer Hall Putsch “martyrs.” The American army tastefully blew these up in 1947. Nearby is the Lenbachhaus, Munich’s most famous art gallery, which has an excellent collection of Der Blaue Reiter (“The Blue Rider”), Munich’s influential expressionist group of artists formed in 1911.

Munich’s role as the capital of the kingdom of Bavaria explains why the city has three palaces (of which I visited two, missing the Schleissheim). The Schloss Nymphenburg is situated somewhat outside the city, but can be gotten to easily with the tram. It was used as a summer residence by the Bavarian royals; and, indeed, the current head of House Wittelsbach, Franz, sometimes lives in this castle—though nowadays he has no power, ceremonial or otherwise. Currently 84 years old, he survived imprisonment in two Nazi concentration camps (the Wittelsbachs were anti-Nazi), and is technically a claimant to the throne of the United Kingdom, though he prefers not to talk about that.

From the outside the palace is ample though not imposing, sweeping across a wide area though not rising to any considerable height. Since I am normally not fond of palaces—all showiness and no substance—I skipped the interior and went straight to the gardens, which are vast and charming. The garden was first of Italian design, then French, and finally English. The Italian style emphasizes symmetry and order; the French style is similarly orderly, but expanded to a monumental scale and filled with ornate fountains. The English style, by contrast, is Romantic: striving to keep some of the ruggedness of nature. This last modification was planned by Friedrich Ludwig von Sckell, who also did much of the work on Munich’s English Gardens. The man was clearly brilliant, since the Nymphenburg gardens are just as enjoyable to walk around, with its long central canal flanked by forest, through which paths wend their way. It is a successful combination of planned and spontaneous design.

Munich_Nymphenburg

A significantly larger palace can be found right in the center of Munich itself: the Munich Residence. Like nearly everything in this city, the palace was badly damaged during World War II, but has been reconstructed—for the most part faithfully, though at times in simplified form. This might account for the strange sterility I sensed when I visited, feeling that the place seemed unused. Added to this, the audioguide was mainly descriptive—explaining a room’s form and function—without providing any historical context. So I toured the palace without knowing who used it, or when. But in its heyday, under the Wittelsbachs, the palace certainly was used, as even the reconstructed version proves.

Munich_residencefountain

Right upon entry I came upon a marvelous fountain made of shells, wonderfully bizarre and ornate. Also memorable was the hall of ancestors, with rococo decorations surroundings portraits of all the Wittelsbach heads, tracing the family back all the way back to Charlemagne himself. (Claiming to be descended from important people is an easy way to seem special.) Even grander is the Renaissance Antiquarium, whose ceiling is decorated with allegories of the seven virtues, surrounded by grotesque decorations inspired by the discoveries at Pompeii. This room was created for the very important purpose of storing and displaying classical busts, and it performs that function marvelously. I also remember a beautiful little chapel, with a blue gilded roof, and a floor and walls of the finest marble. There is also a famous theater, apparently, which I somehow missed. As for the rest, I will let my diary speak:

The royal apartments themselves, with the antechambers, dressing rooms, throne room, bed room, and so on, were exquisite, and yet produced the now-familiar feeling of disgust with so much wealth.

This is not to say that the palace is not worth visiting. To the contrary, I enjoyed the visit far more than I expected. You even get to see some of the royal jewels and treasury, and some of the ceramics produced for the royal family. The seashell fountain alone is worth the price of admission.

Munich_residencecollage

Although I didn’t visit it, I would be negligent if I did not mention the Neuschwanstein Castle. An almost painfully picturesque palace, sitting atop a hill and looking straight out of a children’s book, the Neuschwanstein Castle is about two hours by car from Munich and a very popular day trip.

The story of the castle’s creation is wonderful. Rather than serving any military or governmental function, the castle was the pet project of Ludwig II, King of Bavaria, who was overly fond of Wagner’s operas, and so sought to create a building that embodied the mythical world of Wagner’s heroes and vikings. Unfortunately for him, he did not have the money to see his project to completion, and so used the very convenient recourse of getting heavily into debt. This naturally upset his ministers—who also would have preferred to see him govern rather than indulge in architectural fantasies—who ultimately had the king declared insane and unfit to govern, and then arrested. Shortly after being apprehended, the deposed king took a walk with his psychologist; minutes later the two of them were found dead, floating in shallow water. It is still unclear what happened. He is buried in Munich, in St. Michael’s Church. When it is not horrifying, German history can be quite whimsical.

Becca Kantor: Language Assistant

Becca Kantor: Language Assistant

The auxiliares de conversaciones program is a massive initiative by the Spanish state to get native English speakers into the classroom. In Madrid alone there are well over one thousand of us—seven alone in my high school.

Becca is one of these seven. She was the first coworker I met in my current high school. We came in on the first day, disoriented and a little overwhelmed, to explore the plain yellow building that was to become the center of our working lives. This was last year, when we were both simple language assistants. But this year Becca took on the additional responsibility of Global Classrooms (see below), which switched her from an assisting to a leading role. She rose to the challenge—becoming notably less diffident, more assertive, both in and out of the classroom—and meanwhile became the unofficial leader of our group of friends, organizing and planning all our outings. She recently sat down to talk with me about her experience in Spain:


ROY: Is this your first interview?

BECCA: I guess it’s my first, other than a job interview…

R: Hopefully not your last interview, then.

B: Hopefully, fingers crossed, we’ll see how this first one goes.

Becca2

R: Tell me about your background—your family, your hometown, what you studied in university.

B: I’m one of four siblings, I have three older brothers. My dad was born in Germany but raised in Arizona, my mom is from El Salvador, they met in Mexico but that’s a different story. We moved around a lot growing up. I was born in Connecticut, but I lived near Boston, then two hours from Chicago, and ended up in Plano, Texas, and we’ve lived there ever since. So it’s easier to say I’m from Plano, even though I don’t really feel like I’m from a place. I went to the University of Southern California, in Los Angeles, and I majored in Creative Writing and I double minored in psychology and film (they have a famous film school, so I figured I should).

R: Why did you decide to come to Spain?

B: After graduation I had moved back with my parents, and had gotten a part-time job as a tutor, at a company that specializes mostly in SAT tutoring, but they also do school tutoring. And I worked there for about two and a half years. I loved working with the kids, but after so long I felt like I didn’t want to move up in the company.

So I decided to apply for a MFA (Masters of Fine Arts) programs in creative writing. I applied to five schools, but I’m the kind of person who always needs to have a backup plan. I had come to Spain about seven months before, and I really loved Spain, and I felt like I could live here. So when I saw the language assistant program, I decided to apply for that, since it was teaching English to high school kids, and I knew I liked kids and I knew I liked Spain. This was just a backup plan. Then I heard back from the grad schools, and I had gotten into one, Indiana University. It’s a great school, but I did not want to live in Indiana, just too much corn for me. So I guess the dreamer in me said, “Wow, I can live in Europe.” It made the choice easier for me.

R: What were some of the biggest challenges of moving here?

B: The language is definitely the hardest one. I had some experience of Spanish, and I had known since April that I was going to come, so I was on the app Duolingo and speaking Spanish with my mom. But when you get here it’s a whole different game. Being away from my family was also a challenge because we’re a very close family, and to suddenly be an ocean away is difficult. Thankfully, there’s technology, and also my brother was already living in Germany. And finding an apartment, that was tough. It’s crazy in August, since everybody is trying to find an apartment, and you’re also trying to figure out your Spanish.

Becca1

And it was incredible to realize how language made simple acts so much more difficult. My first few months in Madrid, I remember I would go grocery shopping and it would take me so long to shop for food. The supermarkets here were organized a bit differently than in the United States, so I didn’t know where to find all the food on my list. Asking for help from one of the workers at the supermarket would have made everything easy, but I was so worried that I wouldn’t know how to ask my question in Spanish, or, worse, I wouldn’t understand the worker’s response. So instead of asking for help, I would just wander around the supermarket, hoping to eventually find the food that I needed. I felt like such a lost child.

R: What do you think are some of the biggest takeaways from living abroad?

B: The first thing I thought of when you showed me this question is that you really come to appreciate people who are patient with you when you’re trying to speak another language. Because some people are annoyed that you’re not particularly fluent, and some people laugh at your accent, and even if they aren’t being mean it’s discouraging. So I came to appreciate the people, whose job it wasn’t to deal with my Spanish, to take the time to listen to me, even if it takes me 10 minutes to say something.

R: What did you do doing your first year here as an language assistant?

B: My first year I worked here at Antares. As a language assistant, our job is exactly that. We are there to assist. A lot of people think we’re teachers but we’re teacher assistants. We work four days a week, sixteen hours a week, and typically you have different classes you work with. So I was assigned to 1st of ESO (American 7th grade), and 2nd of ESO (American 8th grade), and I taught English, Geography & History, Biology, Art, and Music.

Each teacher was different. Some would give me something to do in the book, and I would lead the class the day that I was in there. Sometimes I would take groups of kids outside the class and play games, in groups of four, to give the students more practice speaking. In history I would give presentations about whatever we were learning or do games for review. More or less the same for Art and Biology, and Music…

R: What are some of the challenges of being a language assistant?

B: The biggest challenge is discipline. We’re in this weird limbo where we’re the teacher, but we’re also not the teacher. The kids are really fascinated when an assistant comes in. We tend to be younger, too, so that makes the students like us really quickly. They like us because we’re different. And I’m the kind of person who really likes to relate to my kids one-on-one. Like I’ll talk about Marvel Movies or Star Wars with them, because I’m a little bit of a kid myself, I like the same things that they like.

But then it would create this problem where they felt like I was their friend, but I was also trying to be their teacher. Also, it’s not clearly defined if we can discipline the kids, or how we can. Can we give them negative marks? Can we write up a parte (incident report)? And sometimes, even though I don’t like yelling, I did have to raise my voice. Thankfully, we’re not allowed to be alone with the kids, the teacher has to be there. But sometimes I don’t like that I have to rely on the teacher so much for discipline. I want to figure it out on my own. So I don’t know how to relate to them and to maintain discipline, a weird limbo.

R: Can you explain what the Global Classrooms (GC) program is and what was your role in the program?

B: The Global Classrooms program has been going on for about ten years, and it’s a program that the Comunidad de Madrid does with Fulbright and also the British Council. It’s basically Model United Nations. Only bilingual schools get to participate. Typically, a Fulbright assistant (language assistants who won a Fulbright award) will work with third year (American ninth grade) at a bilingual school. And they teach GC to the entire third year. For some people, that’s 40 kids. For me, this year, it was 145 kids.

For the first part of the year, from October to December, I was teaching them skills they need for Model UN: how to debate, how to write a research paper—and a lot of these kids have never done that in Spanish, much less English—how to find sources, cite sources, how to build an argument, how to write a speech and deliver it, and really, more importantly, just how to engage with the world and think critically.

In GC you get a specific topic for the year, and this year ours was income inequality. So I was trying to teach these kids about this problem in Spain, but also in a lot of different countries around the world. Again, typically this is what the Fulbright assistants do, but now GC has grown so much that they don’t get enough Fulbrights for it. I’m not Fulbright, but I volunteered for it, because I wanted the challenge. So that was October to December.

After that, there are two conferences, a preliminary conference and a final conference. Every school that participates in GC goes to the preliminary conference. Obviously, we can’t send 145 students, unfortunately, so the teachers and I picked a group of 10, which was really difficult. These formed five teams of two. Each of these teams was assigned a country for the preliminary conference. Of all the bilingual schools at the preliminary conference, 28 are chosen to participate in the final conference. After this conference there are interviews.

Of the students who participate in this final conference, each school is allowed to send a single student to be interviewed. That means 28 kids are interviewed in all, and of those, 10 are chosen to participate in a final, final conference that happens in New York, along with teams from all over the world—Mexico, Germany, the United States.

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R: And this year one of your students won, right?

B: Yes, this year it was great. The past two years we had always made it to the final conference but our students weren’t picked at the interviews. But this year, our student María Romero was picked to go to New York, which was really exciting. I had her last year and she really deserves it, she’s brilliant, confident, and works hard. She’s right now in the process of working with her partner, who goes to a different school, and she’s writing her research paper. And in three weeks, she’s going to New York City for the first time.

R: What are your plans when you finish your school year?

B: Again, last fall, I applied for grad schools, MFA programs. And I got into Vanderbilt University. So when I finish this school year I’ll be moving back to the United States, to Nashville Tennessee, to complete a two-year Masters of Fine Arts in the Creative Writing program. Which I’m really, really stoked for.

R: What originally drew you to writing?

B: That’s a good question, but I’ve always loved writing, so it’s hard to know what drew me to it. I think it was just reading. My mom really instilled in me this love of reading. I remember when I was learning how to read I was so scared that I’d have problems. Do you remember Hooked on Phonics?

R: Yeah!

B: So I remember watching those commercials, and I remember they were for the kids who were struggling with reading. And I had so much anxiety as a five-year-old that I wouldn’t be able to learn to read. I thought I would need Hooked on Phonics and would tell my mom, you need to call that number in the commercial and order it. But I didn’t end up needing it. From the minute I started learning how to read, I loved it. And I think what originally drew me to writing was reading stories—I would read these stories and put the book down, and the stories would live on in my mind, and I would wonder what I would do in this situation, or come up with my own characters in my mind and play them out in my head. So it was like an extension of make-believe, which I always loved doing with my friends.

I remember one time I put on a show for my family, God bless them, with my Beanie Babies. I think it was like a Zorro story, because I really liked Zorro at the time, I was in love with Antonio Banderas. And they watched, and told me “That was really good, Becca,” even though it was probably terrible.

R: What do you hope to be doing in ten years?

B: Well, I hope that in ten years I’ve published something. A novel, a short story collection, or even just a short story. It would be nice to have published something, to still be finding the time to write the stories I want to write. But I also hope I’ll be teaching, because the two years in Spain have really taught me that I love teaching. I knew I liked kids from my tutoring job, but I wasn’t sure I would like teaching in a classroom, but the Auxiliar program taught me that I really love that.

I hope I’ll find myself back in Europe, maybe not forever, but to live again. Hopefully in Spain, since it’s going to be really hard to say goodbye to Spain. Hopefully, I guess, married, with kids, we’ll see… Have a dog, a German shepherd.

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R: And how you think you will look back on this experience?

B: I think I will look back on this experience as extremely formative, not just career-wise, but just as a person. I’ve made friendships here that I hope will be long-term. It’s always a little scary when you move to another country, and think “I don’t know how I’m gonna cope,” but I learned that, yeah, I can be independent. If I can take care of myself in another country, where I struggle with the language, it gives me confidence to do other things. I think living here has taught me to be more empathetic, to other cultures, to other people. It’s certainly helped my writing, just with all the new experiences.

When I approached it, I thought “Oh, this will be a fun year or two in Spain.” But looking back I realize that it wasn’t just a break from life, it was actually a really big stepping stone. It was necessary to get me to where I needed to go. It wasn’t a pause, it wasn’t a breather, it was an important part of my life.

Review: Emile

Review: Emile

EmileEmile by Jean-Jacques Rousseau

My rating: 4 of 5 stars

If all the philosophers in the world should prove that I am wrong, and you feel that I am right, that is all I ask.

My reaction to Rousseau is very similar to my reaction to Thoreau, whose back-to-nature ethic owed much to Rousseau’s philosophy. Though constantly impressed with the breadth of their vision and the force of their rhetoric, I find the personalities of these two men—at least as manifested in their books—to be grating and unpleasant. When I am not underlining brilliant passages, I read Rousseau through gritted teeth and with frequent interruptions to roll my eyes.

I see much in common between these two Romantic devotees of nature. While Thoreau’s dour and stern demeanor is not comparable to Rousseau’s sentimental imagination, the two of them are self-involved, prickly, and vain. Both praise wild isolation at the expense of society because neither seemed to fit into the latter. Though the two of them were brilliant in the extreme, neither of them seemed to have reached the level of intellectual maturity that allows feelings to be submitted to reasons and other perspectives to be considered. Both of them fire off opinions with wild abandon, saying what feels good, without taking the trouble to thoroughly argue their points, to consider competing ideas, or even to make their own thoughts consistent.

To pick just one example of this last tendency in Rousseau, at one point he says: “Amid the uncertainty of human life, let us shun that false prudence which seeks to sacrifice the present to the future; what is, is too often sacrificed to what will never be. Let us make man happy at every age lest in spite of our care he should die without knowing the meaning of happiness.” And yet, almost immediately after this pronouncement, he insists that his titular pupil, after having fallen in love and proposed marriage, postpone the delight of union for two years—leaving his beloved to go travel—in order to learn to master his feelings. The book is rife with such inconsistency. And not only that but, as in Thoreau’s case, Rousseau’s manner of life was notoriously inconsistent with the principles he espoused, adding hypocrisy into the bargain. That a man who sent his own children to an orphanage should write a manifesto of education is rich indeed.

But Rousseau must be read and praised, this book above all, since he—as well as his American disciple—contributed a great deal to our common stock of ideas and the expansion of our cultural faculties. Under the guise of a treatise on education, Rousseau has written a universal reflection on human life, comparable to Plato’s Republic or The Brothers Karamazov for its omnidirectional scope. The novelistic device of describing himself as a tutor educating a child allows Rousseau to illustrate his philosophy of society, ethics, government, love, history, travel, religion, literature, and much else along the way, besides to his groundbreaking views on education.

Rousseau begins with his famous dictum that nature makes everything good, and it is human society corrupts our natural goodness into evil. His stated purpose is to illustrate how natural goodness can be preserved in a growing boy destined for life in society—that is, without Thoreau’s recourse of reverting to a state of nature. With this principle in mind, Rousseau blasts mothers for hiring wet nurses to breastfeed their children rather than doing it themselves. And though Rousseau’s reasons are fallacious, this advice probably did the world much good, since, in addition to the emotional bonding, breastfeeding allows important antibodies to be transferred from the mother to the infant.

After infancy gives way to childhood, Rousseau’s real educational work begins. Here he made another important contribution to child-rearing, by insisting that children’s minds are not suited to adult ideas and methods. A child is a different creature altogether and education must be suited to a child’s capacities and predilections. Lectures, sermons, and catechisms must be avoided; and using punishment and reward only corrupt the child. Instead the tutor must find ways to motivate the child to learn without ever seeming to do so. Rousseau the tutor is constantly devising tricks and schemes to get his imaginary pupil, Emile, to learn valuable lessons in a “natural” way—that is, relying on the child’s intrinsic motivation and using no explicit instruction. Everything in Rousseau’s model must simulate life and the child must work on his own conclusions following his own curiosity. The tutor is much more a guide—and, behind the scenes, an impresario—than a real teacher.

Following this procedure, lessons on magnetism and morality are woven into a magician’s act. Geography is taught by getting lost in the forest. Geometry is taught by attempting to draw and map. Botany and agriculture are taught through gardening. And so on, covering sciences, arts, and moral lessons. This way, Emile grows up into a competent, strong, and thoroughly honest boy with no social pretensions and no vanity whatsoever. At least, Rousseau assures us that this would be the result. By the time Rousseau takes Emile into Paris, as a young man, the student is disgusted at the foppery of the men, the arrogance of the philosophes, and the affected manners of the women.

More contentiously, Rousseau would not teach his pupil anything about God or religion until the age of eighteen, considering such subjects too abstruse and profound for a child to understand. He would not even teach Emile to read until shortly before that. And this is not all that occasioned scandal. Rousseau famously interrupts the story of Emile’s education to include the Profession of Faith of a Savoyard Vicar, the most well-known, influential, and controversial section of the book. Though couched in the language of philosophy, the Profession is essentially an argument against both organized religion and atheism in favor of deism, based on feeling alone. Voltaire, a deist himself, considered this the book’s only worthwhile section, only lamenting that it has been written by “such a rascal.” It was largely this trenchant criticism of organized religion that led to the book getting banned and burned in Paris and Geneva. And yet, ironically enough, the idea that inner conviction is a surer basis for faith than logic was to become a pillar of religious thought in the coming centuries.

The last section of the book consists in finding a mate for Emile. This is by far the most unpleasant part of the book. Rousseau’s view on women and their upbringing is reactionary and sexist to the utmost, not to mention unpleasantly marred by Rousseau’s own sentimental (and sexual) fantasies regarding women. Rousseau’s ideal companion for his pupil is named Sophie, and her education differs markedly from Emile’s. Sophie is to be a kind of passive doll, a creature not fit for reason or art, whose job is to caress Emile and to make his life easier. Rousseau describes their courtship with the drama of a novelist and the passion of an onanist. Both the principles and the writing are revolting.

Finally, after enduring a forced separation for his beloved—a very unnatural thing for Rousseau to recommend!—Emile settles down happily in blissful union with Sophie, and prepared to educate his own children along Rousseau’s lines.

This summary does not exactly do justice to Emile, since it omits all of the manifold digressions that Rousseau yields to in the book’s wandering course. Some of these are among the best sections of the work; others are pointless rambling. Even when he is not off in the bushes, Rousseau can be very repetitive, giving us five sentences where one would do, spending three paragraphs harping on a minor point. The final result is a book much longer than it has to be. This is Rousseau’s most conspicuous stylistic flaw, which he excuses in typical Rousseau fashion: “If this book is to be well written, I must enjoy writing it.” Unfortunately the author’s pleasure is often gotten at the expense of the reader’s. Yet the book’s best moments are masterful, rising to heights of power and lyricism that cannot be forgotten. Immanuel Kant famously had to read the book twice, the first time just for the style, the second for the content.

The flaws in Rousseau’s ideas are many and grave. Most obviously, Rousseau’s educational program is impractical in the extreme, relying on a perfectly wise tutor to devote twenty years of his life to a perfectly malleable pupil. This may be excused, however, by treating the arrangement as an explanatory device and not a real proposal to be emulated. More seriously, Rousseau’s conviction that nature is intrinsically good is, I think, incorrect and even incoherent. Natural disasters, such as the Lisbon Earthquake in Rousseau’s own lifetime, demonstrate that nature can be cruel and merciless; and in any case, how can you know what nature is, or where nature ends and human culture begins? Besides, doesn’t Rousseau advocate many “unnatural” things? The level of control exercised by his tutor over his pupil’s reality is far greater than any real parent or teacher.

Yet even when strictly viewed as an educational treatise, there is much to be praised in the book. Rousseau’s emphasis on experiential rather than theoretical learning was quite valuable. And his conviction that education must take into account the child’s development and maturity was a revolution. I also share his suspicion towards using external rewards and punishments to motivate children, since the bad is avoided and the good is sought for artificial, rather than instrinctic, reasons.

Of course the book’s merits extend much further than education. Taken together, Rousseau’s philosophy touched on every aspect of society, from philosophy to fashion, from labor to love. For all his naïveté, Rousseau seemed to have correctly sensed that his society was artificial and could not last. Thirty years before the revolution, he says: “The crisis is approaching, and we are on the edge of a revolution.” And he then goes on in a footnote: “In my opinion, it is impossible that the great kingdoms of Europe should last much longer. Each of them has had its period of splendor, after which it must inevitably decline.” Like Thoreau, Rousseau was a prophet and a true original, embittered by being misunderstood, isolated, and ostracized, whose all-too-obvious faults concealed the revolutionary reach of his vision.

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