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-The Birthmark
Now I am become Death, the destroyer of worlds.
-J. Robert Oppenheimer, quoting the Bhagavad-Gita, July 16, 1945, Alamogordo, New Mexico
Eyebrows were raised and feathers ruffled this week, when Leon R. Kass, appointed by George W. Bush to head the President's Council on Bioethics, asked the newly chosen members of the Council to read Nathaniel Hawthorne's short story, The Birthmark, prior to their first meeting. Even the English majors among us were sent scurrying to find this less well known work, which thankfully is available on-line. And what do you find when you track it down? Well, it turns out to be a well turned American Frankenstein tale that obviously appeals to Mr. Kass for its portrayal of a "man of science" with more than his share of hubris. Condescending sniping from libertarians and the Left has already begun.
The scientist, named Aylmer, is married to an almost perfectly beautiful woman, whose one slight imperfection is a birthmark on her cheek. Despite her near flawlessness :
[H]e found this one defect grow more and more intolerable with every moment of their united lives. It was the fatal flaw
of humanity which Nature, in one shape or another, stamps ineffaceably on all her productions, either to imply that they
are temporary and finite, or that their perfection must be wrought by toil and pain. The crimson hand expressed the ineludible
gripe in which mortality clutches the highest and purest of earthly mould, degrading them into kindred with the lowest,
and even with the very brutes, like whom their visible frames return to dust. In this manner, selecting it as the symbol
of his wife's liability to sin, sorrow, decay, and death, Aylmer's sombre imagination was not long in rendering the birthmark
a frightful object...
Convinced that his mastery of science will surely allow him to remove this blemish and bring her to perfection, Aylmer convinces his wife to allow him to experiment on her, to improve upon nature :
'Aylmer,' resumed Georgiana, solemnly, 'I know not what may be the cost to both of us to rid me of this fatal birthmark.
Perhaps its removal may cause cureless deformity; or it may be the stain goes as deep as life itself. Again: do we know
that there is a possibility, on any terms, of unclasping the firm gripe of this little hand which was laid upon me before
I came into the world?'
'Dearest Georgiana, I have spent much thought upon the subject,' hastily interrupted Aylmer. "I am convinced of the perfect
practicability of its removal.'
'If there be the remotest possibility of it,' continued Georgiana, 'let the attempt be made at whatever risk. Danger is nothing
to me; for life, while this hateful mark makes me the object of your horror and disgust,--life is a burden which I would fling
down with joy. Either remove this dreadful hand, or take my wretched life! You have deep science. All the world bears witness
of it. You have achieved great wonders. Cannot you remove this little, little mark, which I cover with the tips of two small fingers?
Is this beyond your power, for the sake of your own peace, and to save your poor wife from madness?"
'Noblest, dearest, tenderest wife,' cried Aylmer, rapturously, 'doubt not my power. I have already given this matter the
deepest thought--thought which might almost have enlightened me to create a being less perfect than yourself. Georgiana,
you have led me deeper than ever into the heart of science. I feel myself fully competent to render this dear cheek as faultless
as its fellow; and then, most beloved, what will be my triumph when I shall have corrected what Nature left imperfect
in her fairest work! Even Pygmalion, when his sculptured woman assumed life, felt not greater ecstasy than mine will be.'
'It is resolved, then,' said Georgiana, faintly smiling. 'And, Aylmer, spare me not, though you should find the birthmark
take refuge in my heart at last.'
How perfectly Hawthorne, even 150 years ago, captures the deluded pride of the man of science, certain that this figurative mark of Cain (it is even shaped like a hand) will yield to the ministrations of reason and science and that he will be able to improve on God's work, will be able to make a perfect human. That peremptory "doubt not my power" is particularly devastating.
As Aylmer whips up concoctions that even he doubts the ultimate wisdom of using, Georgiana can't help but be alarmed :
He more than intimated that it was at his option to concoct a liquid that should prolong life for years, perhaps interminably;
but that it would produce a discord in Nature which all the world, and chiefly the quaffer of the immortal nostrum, would
find cause to curse.
'Aylmer, are you in earnest?' asked Georgiana, looking at him with amazement and fear. 'It is terrible to possess such power,
or even to dream of possessing it.'
Note that her warning is not simply about the power of such an elixir, but that the very ambition to possess it is "terrible."
But, of course, having opened Pandora's Box, Aylmer will not be deterred from his course of action, so he foists a goblet of some foul liquid upon her and, sure enough :
The crimson hand, which at first had been strongly visible upon the marble paleness of Georgiana's cheek, now grew more
faintly outlined. She remained not less pale than ever; but the birthmark with every breath that came and went, lost somewhat
of its former distinctness. Its presence had been awful; its departure was more awful still. Watch the stain of the rainbow
fading out the sky, and you will know how that mysterious symbol passed away.
'By Heaven! it is well-nigh gone!' said Aylmer to himself, in almost irrepressible ecstasy. 'I can scarcely trace it now. Success!
success! And now it is like the faintest rose color. The lightest flush of blood across her cheek would overcome it. But she is so pale!'
Ah yes, except for that 'pale' part, well might he be ecstatic. But as the reader will have guessed by now, all is not well :
'My poor Aylmer,' she repeated, with a more than human tenderness, 'you have aimed loftily; you have done nobly. Do not repent
that with so high and pure a feeling, you have rejected the best the earth could offer. Aylmer, dearest Aylmer, I am dying!'
The key here is the "more than human" and its suggestion that such perfection is not compatible with humanity. So did one of the great American authors warn us, at the dawn of the industrial age, of the dangerous allure of science and, more specifically, of the belief that mankind is perfectible by Man's own hand and mind.
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Howe's passion for her subject is obvious, especially in the interview at the end. But the essays sometimes felt to me at least more like a display of cleverness than an effort to understand the figures she writes about. Like Charles Olson's "Call Me Ishmael," Howe's model, "The Birth-mark" squats a little uneasily between scholarship and poetry. The poet's own voice and sense of style tend to muffle the more distant Puritan voices, male and female, she's out to recover. Maybe this is the danger of not editing one's voice as a historian. Still, I'm glad I read this book--yet another reminder of what doesn't get into history and why.
But what will make this book immortal is Susan Howe's essay These Flames and Generosities of the Heart: Emily Dickinson and the Illogic of Sumptuary Values. To anyone who has read Emily Dickinson's poems in a "standard" or "variorum" edition of any sort, this book is a must, because you will soon learn that you have not, in fact, been reading Dickinson's words, but instead an editor's (inaccurate) version of them (whether Johnson or Franklin). Susan Howe demonstrates with a clarity and perception unmatched by any editor how the only way to understand and fully appreciate Emily Dickinson is by reading her manuscripts, some of which are reproduced in this book. And the manuscripts only make one appreciate more intensely the achievement of Emily Dickinson. If you've read Susan Howe's My Emily Dickinson, you must buy this book, as it completes the true story. It is a staggering achievement that will long be remembered as a landmark event in the understanding of America's greatest poet. American academia owes Susan Howe a debt of incalculable magnitude for this essay alone.
(Note on the other review of this book: how anyone can give this book fewer than 5 stars is a mystery. Susan Howe is a marvelous storyteller with a breadth of interests that cannot fail to intrigue even the most casual reader.)
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The Parson's faced any number of challenges along the way but their faith in God provided the strength they needed to provide to the best of their ability, the care that the boys could not get from their own mother. The book profiles the difficulties of relative foster parenting, using their own life as the example. Further, the book explores how the children's lives were impacted by the continued substance abuse on the part of their mother. While this book is not a "happy" read it is a necessary one because it makes everyone more aware of the challenges that are faced by many youth in this country.
Parson shares how the foster parenting impacted her relationship with her husband and siblings (especially her sister, Deron and Jeff's mom). But more importantly, she shares Deron and Jeff's story. As I read about the adversities that these boys have encountered in their short lives, I could only shake my head in disbelief.
Rene and Mark Parson are truly an inspiration. As I read this book, I was moved by their deep commitment to God and the great effort they went through to encourage the two boys to develop a relationship with God. I was further moved be the challenges that she and her husband faced as foster parents, and those that the two boys faces as a result of being foster children. I respected Rene and Mark for not choosing to do what was easy, instead choosing to do what they felt would be best for the boys. This is an emotional read, it will have you cheering one minute and tearing up the next. I highly recommend this book and especially recommend it for anyone that works in a profession relation to, or has an interest in child welfare.-Reviewed by Stacey Seay
The recently married Rene' and Mark Parson take on the challenge of raising Rene's nephews. Their mother Monica is addicted to drugs and living basically hand to mouth. Rene is asked by her siblings to take the boys from Denver, her hometown, to Kansas where she is currently residing, to provide a better environment for them.
What evolves throughout this account of relative foster parenting are the inconsistent attitudes of the child welfare agency, the resentment of relatives and the continuation of negative behavior among Rene's nephews. Rene' and her husband Mark learn a few lessons about the state of the family, the child, the public school system and what role environment plays in raising children. The grass is not always greener.
Rene' has presented her story of relative foster parenting in a clear and realistic manner. I was able to empathize and grasp her reality with the presentation of the prose and the dialogue. What makes this account so emotional is the Parsons' faith in the Almighty. Their faith is examined throughout this account and is played out many times over. Rene' ends this story with a very strong example of her nephew's thoughts that we only get a glimpse of throughout the novel. This is very good account of caring for our relatives in trying times.
Reviewed by Dawn R. Reeves
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A first-rate biography covering Billy Sunday from A-Z in less than 160 pages: no small task considering the importance of Billy Sunday and early 20th Century evangelism.
However, Dorsett subtitle is somewhat misleading: "and the Redemption of Urban America," as he only devotes one chapter to it and its mainly regarding Billy Sunday's pitfalls regarding his enormous financial success in from 1908-1920. Very little detail on Sunday's most historically significant reform movements: movements heavily tied towards his Midwestern background and Mid-America's fear of industrialization and urbanization in the early 20th Century: temperance and prohibition legislation, Sunday closing laws, gambling, card playing, reading love novels, Saturday and Sunday drives in the county with members of the opposite sex in that devilish automobile when you should have been going to church, non-religious dancing and music, liberalism, evolution, alleged decadent dress and loss morals of modern women and the general discontentment of masculine Christianity in early 20th Century America. Topics covered in greater detail in Roger A. Bruns', "Preacher: Billy Sunday and Big-Time American Evangelism" and in Robert Francis Martin's "Hero of the Heartland: Billy Sunday and the Transformation of America."
Regrettable too is the lack of footnotes or endnotes in his text: only a brief section towards the end of his book on sources.
Included in his biography are two complete sermons of Billy Sunday in the appendix titled, "Heaven" and "Get on the Water Wagon." Two important sermons of Sunday that Dorsett believes have been misquoted by other biographers and historians.
While it is lacking in significant detail concerning these reform movements, it is still a first-rate and objective biography of Billy Sunday that can be read in a short amount of time.