“I saw the hardware store from across the street. I didn’t know you bought flat-irons by the pound.”
2.
The speaker will decide on two, weighing six pounds each. He is The Sound and the Fury’s Quentin Compson, and he will use his purchase to weigh down the body when he drowns himself. The date of the event, in unpunctuated lapidary uppercase, will be JUNE SECOND 1910.
3.
In 1910, customers would ordinarily have bought their irons in pairs as Quentin did. The appliances were made of cast iron, they resembled the fourth of these tokens from a 1935 Monopoly set,
and while one was in use the other would have been heating on the stove. But the metals were changing.
4.
The iron made of iron gave its metonymic name to a building erected in 1902 on a triangular lot in New York formed by the diagonal intersection of Broadway with Fifth Avenue and East 22nd Steet. In 1904, an era when photography emulated what were then called the beaux arts, Edward Steichen shaped this image.
See this one contra-Steichen: from top to bottom, starting with the printed date. For a year in a magazine about changing social fashions, that’s a point of origin. As of 1922, for one instance, 1922 was the year when the American novelist Sinclair Lewis published a social satire named Babbitt which by 1930 would make him the first American writer to win the Nobel Prize for literature. It’s all but forgotten now, but in 1922 its description of an evening cityscape seemed memorable. It was full of styles. But just as a matter of professional practice, Lewis didn’t build anything in 1922 that Dickens in 1852 hadn’t built with more imaginative use of material in chapter 1 of Bleak House. More, and decisively: 1922 happened to be a year when the technology of writing English entered a new stage of development. With T. S. Eliot’s The Waste Land and James Joyce’s Ulysses, a poem and a novel did to literature what the steel skeleton had done to architecture. Babbitt was to remain in the iron age. The Waste Land and Ulysses were wired for steel.
6.
In front of a high steel tower in 1922, a low steel tower moved traffic through gridded Manhattan. Entering stage right, a man in spats and a top hat came dancing through the grid. The zigs of Archie Gunn’s cartoon architecture were now ready to be seen as a jazz.
In 1930, in his early middle age, William Faulkner bought an unoccupied nineteenth-century house in his Mississippi home town. The next year he gave it a name, Rowan Oak, and began the remodeling that would occupy the remainder of his life there. As the transformation into an ancestral estate went forward, the estate’s on-site storyteller devised a tradition for it: every evening at dinnertime, one of the family retainers would parade the main course around the table before setting it down. Perhaps the idea was that this would mark the end of one day and the beginning of the next, for always.
Before dinner, the Modernist storyteller had been teaching language some things about time that would make tradition obsolete. In that telling, Quentin Compson had begun the day of his death by tearing the hands off his father’s watch.
2
Chris Wiley’s essay “What Old Money Looks Like in America, and Who Pays For It,”
introduces the work of Buck Ellison, who photographs carefully staged tableaux of models wearing the very best of understated fashion in the very best of settings, with every blade of grass on the putting green just so and the outdoor or indoor weather always perfect. Before the first image reveals itself, the prose prepares us this way for the responsibility of seeing it.
It’s the cut of the jacket that’s the dead giveaway. The graceful arc it draws above the woman’s waistline looks architecturally engineered, its hourglass effect enhanced by tastefully wide peaked lapels. The fabric, too, looks sumptuous. Cashmere? Probably.
Wiley mentions in passing that Ellison is gay, and the import of this deadpan scrapbook seems to be a travesti like the Trockadero Ballet — a travesti with all the wistfulness of an anatomically male body forcing itself onto pointe but none of the forced hysterical laughter. What’s being acted out through Ellison’s images isn’t at all gentle, but it is acted quietly.
After all, it is acted in The New Yorker, whose language is written in a traditional script. To the native speakers of The New Yorker’s dialect, the discreet but firmly lodged diereses in coöperate and reëlect are to be heard only at the overtones of their natural frequencies, and the ostensibly nonfictional is punctuated at strictly observed canonical intervals with understatedly Homeric descriptions of the characters’ clothes. These details of house style are themes, and they claim a moral purport. Other languages will change, says the house style to itself about itself, but I am as classic as changeless Roman marble. Simultaneously, on the advertising pages, capital is at romp, melting all that is solid into air.
3
In this 1849 print by Nathaniel Currier, one of the men at the foot of George Washington’s deathbed is identified as “Quaker, an intimate friend of Washington.” Perhaps out of Quaker modesty, his name is not named and his face is not shown. But we know the style he would speak in this silent image, because he is wearing the small-clothes of a gentleman at the end of the eighteenth century.
The other man’s face does show. The man is identified, too: with a euphemism, “Domestic.” But that is a mere pleonasm, because after all the man’s color reveals half of the unnamed truth of what he is.
The clothes reveal the other half. Close enough to the body of the father of his country to love but never to have been loved, this is a sans-culotte.
4
Bernard Faÿ, a French Modernist man of letters, saved the lives of Gertrude Stein and Alice B. Toklas during World War II by letting them live, rent-free, in his house in the unoccupied zone. He wasn’t using it himself at the time because he was occupied in administering both the Bibliothètheque Nationale and the Pétain government’s anti-Masonic program. At war’s end, he was one of the bitter-end collaborationists sheltered by the Nazis at Sigmaringen. After the war he escaped from prison with suspicious ease and crossed the French border into Switzerland, where he picked up his career where he had left off and spent the remainder of his professional life at the University of Fribourg.
There he continued his long collaboration with another right-wing Catholic, the Fribourgeois man of letters Gonzague de Reynold. The Fribourg years came and went, and de Reynold marked their passage with a tradition of his own: on special occasions, in the gallery-crypt where the culottes of his ancestors were preserved, he opened the chest and dressed up.
5
How but in custom and in ceremony
Are innocence and beauty born?
Published in 1888 for the Cotton Bale Medicine Company of Helena, Arkansas, this pair of store display cards, each one measuring about 11 by 14 inches, is housed in the Library of Congress in relic state: faded and damaged and mounted for preservation on a backing sheet. In 1888 it wouldn’t have been seen this way. To imagine it as it was then, we probably won’t be able to escape our education. I, at least, find myself imagining literarily. When I display the poster before my mind’s eye, I find myself thinking it into a setting like Jason’s store in The Sound and the Fury, smelling of pine and heat.
But I also have the photoresources to reconstruct it physically, without regard to any shelfspace it may fill in the library of the imaginary.
I look at what I have done and I think I have helped something made of pictures and words escape from time. That thought turns out to be the consequence of an optical illusion, however. The illusion has enabled me to think I can now move in close to “Merit and Success” and read again the fine-print phrase “free to all,” but of course I can’t. When I teach Ulysses in the years that have followed its day in 1904, I have to bracket a word into the text to make sure the class reads Poldy’s throwaway in “Lestrygonians” as a constative, not an imperative: “All [are] heartily welcome.” All used to be understood to mean everybody, but that sense seems to have gone obsolete. Rhetoric has lost something that sounded somehow grander than everybody: not restricted to the mere body or the mere human but universal.
And of course the fine print in the lexicon of the Remedies also says free.
I have reconstructed that word too, but reconstructed it in a time when the people of the bales can read it and write memos of their own. In 1888 that word on this page wouldn’t have been read as ironic by the readership for which it was intended, but it turns out that reading takes place now across a different spectrum. I have also reconstructed the page’s 1888 colors, but even that purely spectral act turns out to be complicated by words. Post-1888 terms that we have to know now when we read this page, for instance, include not just color but also colored and the colored.
And in the sky, cottony clouds . . .
Metaphor too has undergone a change of clothes. There are no remedies for this ceaselessness. Language, it turns out, never was color-fast.
