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But then one day the eccentric Dr. Schneiderhahn chooses anton and David for the coxless two. In Anton's view David is his very antipole: he is self-confident and outgoing. Slowly but surely the two boys become a perfect team. In the summer of 1939 they start competition rowing and they win one race after another. It becomes more and more apparent that they have a chance to participate in the 1940 Olympics in Finland. At the end of the year they promise each other to go on as a team in the next year.
The book is written as a oppressive retrospective of Anton who finds himself on the pier of the derelict rowing club in 1944. the reader knows what has happened between 1939 and 1944 and the typically Jewish name David strongly suggests that history has not been kind to him. A beautiful book in sensitive prose.
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And that is what we have here - all the inconsistencies, as, for example, mentioned in pages xiv-xv of the introduction again, that Erasmus wrote with the learned sophistry he denied schoolmen, philosophers, courtiers, theologians and monks. It's almost like Lao-Tzu and his Tao-Te Ching which includes the famous "The name that can be named is not the eternal name; the Tao that can be named is not the eternal Tao," only to have a later poet, Po Chi-Yi, quip about the 10,000 word effort to say what cannot be said in the first place. Yes, he did say at the end that 'I hate an audience that won't forget,' but that's not a courtesy he proffered to his opponents, of whom the criticism by Erasmus seems caviling, carping and nitpicking. He should have emulated his inpiration, Lucian with his 'philosophers for sale,' and made points simple like that here. It would be unfair, though tempting, to think that Erasmus took Quitillian to heart (pg. 81, 'what can't be refuted can often be parried in laughter') and disguised his voice in silly chaos for what has not been thought out cogently.
So, one is not quite sure whether wasting away a life in idleness, corruption or avarice as priests, bishops and monks are wont to do is the same kind of folly as the folly that comes from the innocence of the simple minded people or children, since Erasmus never quite made it crystal clear. Do we praise folly here but condemn it otherwise - without unity of tone and consistency of the vantage point of the writer, the whole thing just becomes a mess of confusion.
What Erasmus wanted to say does deserve our attention, but one wishes that he could have done it in a more fluid style and without all that pretentious classical references, for unlike Lucian, he lived not in that period. And certainly it could be better organized into chapters and sections, and used some editing to eliminate the endless repetitions, ensure consistency and unity of tone. Casson's 'Selected Satires of Lucian' is a much better read and is highly recommended over this one.