{"id":20265,"date":"2011-01-23T00:19:01","date_gmt":"2011-01-23T05:19:01","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=20265"},"modified":"2011-01-23T00:19:01","modified_gmt":"2011-01-23T05:19:01","slug":"fryes-previously-unpublished-notebook-51","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2011\/01\/23\/fryes-previously-unpublished-notebook-51\/","title":{"rendered":"Frye’s Previously Unpublished Notebook 51"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Cross-posted in the library here<\/a><\/strong><\/em><\/p>\n

This small holograph notebook, discovered in the bedside table of Elizabeth Eedy Frye following her death in May of 1997, is a <\/em>Double Vision notebook.\u00a0 It was not included in <\/em>Northrop Frye\u2019s Late Notebooks, Collected Works, vol. 6.\u00a0 The numbers in square brackets at the end of some entries refer to the paragraph numbers in the typescript for Notes 53, where there is a similar or parallel entry.\u00a0 Parallel passages in Notes 54\u20111 are also noted in square brackets. This is one of the few examples of Frye\u2019s using a holography notebook as the basis for his typed notes.\u00a0 Transcribed by Robert D. Denham.<\/em><\/p>\n

[1]\u00a0 Fiction.\u00a0 Cena form.\u00a0 Characters meet in a house with mind-bending characteristics.\u00a0 Paradoxes of time\u2011space (bilocation) and life\u2011death involved.\u00a0 Characters as Jungian archetypes: house is unity of social and individual body.<\/p>\n

[2]\u00a0 Romantic archetypal characters: enough realism for a novel: cena form but an individual as well as group enlightenment.\u00a0 Some things take on a curious importance; Charles Williams, Mary Johnston\u2019s Sweet Rocket [1920], things in other contexts I\u2019d call second rate.<\/p>\n

[3]\u00a0 Something to think about: not necessarily something to write.<\/p>\n

[4]\u00a0 Myth absorbing history: prophecy and the sense of the \u201chistorical[.]\u201d \u00a0\u00a0Not absorption but confrontation.\u00a0 Extreme of Egypt; extreme of pan-historical view now, when there\u2019s a terrific itch for the \u201chistorical\u201d Jesus. [194]<\/p>\n

[5]\u00a0 Domination of history by myth: Egypt.\u00a0 In that nothing happens.\u00a0 Wonder if I should take the Byron epigram seriously,[1]<\/a> & interpret my whole 8th ch. complex as history. [195]<\/p>\n

[6]\u00a0 Two levels of history: aggressive and cultural.\u00a0 The aggressive is imperialistic & seeks the reconciliation of the pax Romana: agreement or the linguistically aggressive dogma.\u00a0 Cultural history interpenetrates: variety & unity, but no uniformity. [196]<\/p>\n

[7]\u00a0 If so, then why \u201cgo into the world & preach the gospel\u201d?\u00a0 Because the gospel was primarily aimed at Rome (Acts) & so, eventually, at the taking over of the Roman Empire, the Beast & Whore of Revelation.\u00a0 Of course this initiated what Blake calls the ages of Constantine & Charlemagne.\u00a0 (Blake\u2019s 27th church is Luther; it should be Loyola.)<\/p>\n

[8]\u00a0 Joachim: age of the Son or dividing Word up to 2000: age of the Spirit after that. [197]<\/p>\n

[9]\u00a0 Logos from Heraclitus to Philo doesn\u2019t mean word: it means a human consciousness linked to some principle of divine origin immanent in nature.[2]<\/a> So the John logos, which returns to the Hebrew DBR,[3]<\/a> is an extension. [198]<\/p>\n

[10]\u00a0 Two: go on to Keats, G.U. [Ode on a Grecian Urn<\/em>] (Wedgwood).\u00a0 In Blake it\u2019s the trdnl. [traditional] spiritual\u2013physical duality.\u00a0 Anyway an impersonal-objective vs. a personally-involving world.\u00a0 Connected by puns on law.\u00a0 Personal world imports a creator God\u2013\u2013unless it\u2019s the other way round.\u00a0 Yes, the disengagement of personal from impersonal worlds affects [effects?] purifying of religion.\u00a0 Providence. [199]<\/p>\n

[11]\u00a0 Spengler\u2019s \u201cdecline\u201d applies to the empires who conclude the cultural process: as they decline they move towards a confrontation, or historical judgment.\u00a0 Three. [200]<\/p>\n

[12]\u00a0 The Islamic revelation was a counter-apocalypse, which arose as a part of<\/em> the Christian failure to separate the two worlds.\u00a0 They failed because science hadn\u2019t developed far enough.\u00a0 Three. [201]<\/p>\n

[13]\u00a0 Trace dialectic of the two worlds from the beautiful-true to the spiritual-physical. [202]<\/p>\n

[14]\u00a0 One is the dialectic from \u201cI believe that that really happened (in the past),\u201d the red herring of discursive language, to \u201cI see that that\u2019s the way it has to be.\u201d\u00a0 Study of poetry of course is training for us.\u00a0 All three form a larger dialectic running through language, space and time. [202]<\/p>\n

[15]\u00a0 Orwell\u2019s doublethink is the soul-body civil war where the consciousness hypnotizes itself into thinking it believes what the repressed consciousness knows to be nonsense.\u00a0 Fear of external authority creates internal repression.\u00a0 All genuine imgn. [imagination] is doublethink as Orwell defines it. [203]<\/p>\n

[16]\u00a0 I suppose Blake\u2019s distrust of memory is linked to the red herring of the past. [202]<\/p>\n

[17]\u00a0 Red herrings: (1) it really means (2) it\u2019s really there (3) it really happened.\u00a0 From metaphor to spiritual reality. [204]<\/p>\n

[18]\u00a0 Imperial monuments follow the law of Ozymandias: they crumble. \u00a0Genuine culture is tribal & regional. [205]<\/p>\n

[19]\u00a0 Literature is the art of inscribing verbal patterns within a mythological cosmos.\u00a0 It starts as rhetoric, or the figuring of speech: as rhetoric passes into ideology it becomes kerygmatic or spiritual language. [206]<\/p>\n

[20]\u00a0 Myth is the abstract form of narrative; later, in historical writing, it becomes the continuing form of narrative (\u201cdecline & fall\u201d stage).\u00a0 Then it\u2019s Weltgeschichte, & moves on to its confrontation in Heilsgeschichte. [207]<\/p>\n

[21]\u00a0 Esse est percipi; but we know the world keeps on existing whether we see it or not: hence, for Berkeley, we trust that God keeps on watching it, as, to be consistent, the world must be an idea in God\u2019s mind.\u00a0 It\u2019s a good thing that, as the Psalmist says, God neither slumbers nor sleeps. [208]<\/p>\n

[22]\u00a0 Lewis Hyde: we instinctively speak of cultural abilities as \u201cgifts\u201d (i.e. of the spirit).[4]<\/a> [209]<\/p>\n

[23]\u00a0 Law, besides the option of obeying it or not, may be just or unjust, logical (the original sense of logos) or arbitrary. [210]<\/p>\n

[24]\u00a0 Feminism and metaphor: man for men & women. [211]<\/p>\n

[25]\u00a0 If the Sabbath was made for man, the Church was too. [212]<\/p>\n

[26]\u00a0 The ideologue identifies truth with whatever promotes his cause: the trouble is the mortality of causes.\u00a0 Truth, like the classic in literature, is whatever won\u2019t go away, & keeps returning to confront us.\u00a0 I don\u2019t know what \u201cthe truth\u201d is in most matters, only that it\u2019s likely to be connected with whatever returns until we deal with it. [213]<\/p>\n

[27]\u00a0 (Logical positivism failed because it was the exact opposite of \u201cthe truth\u201d]: only statements that make no sense have any validity.) [213]<\/p>\n

[28]\u00a0 Interpenetration of belief is unity with variety, like metaphor: reconciliation, conversion, agreement, are all forms of (imperialistic) compulsion. [214]<\/p>\n

[29]\u00a0 Truth is in the repeating pattern which forms the structure of knowledge.\u00a0 Unique experience has its own kind of truth, but it has no pattern. [215]<\/p>\n

[30]\u00a0 Symmetry is the characteristic of the aesthetic-teleological world: occultism. [216]<\/p>\n

[31]\u00a0 The feminist objection to \u201cman\u201d for \u201cman & woman\u201d is part of the literal fallacy.<\/p>\n

[32]\u00a0 Conspiracy theories of history are fostered, first of all, by the paranoids in establishments. [216]<\/p>\n

[33]\u00a0 Two worlds: one way of relating them is to consider the imgve. [imaginative] or made one as the real form of the other.\u00a0 Only this is usually a creation myth, where it\u2019s God who makes both worlds. [218]<\/p>\n

[34]\u00a0 Look up The Domain of Arnheim again:[5]<\/a> Eco 57. [217]<\/p>\n

[35] Look up [E.M.] Forster\u2019s \u201conly connect.\u201d[6]<\/a> Eros connects. [217]<\/p>\n

[36]\u00a0 Eco\u2019s comprehensive sendup of conspiratorial theories of history.[7]<\/a> Of course, since Jacobins (and Jacobites) there have been conspiracies.\u00a0 Halfway between history & myth. [216]<\/p>\n

[37]\u00a0 Three: immense importance of the imgve. [imaginative] way of life.\u00a0 Interpenetration & mythical history are subordinated to that. [219]<\/p>\n

[38]\u00a0 Pagan sequence: first nature-gods reflecting the uncertain temper of nature: remote & unconcerned universal god (Lucretius later).\u00a0 Animals numinous: transformations of Zeus. [Notes 54\u20111, par. 62]<\/p>\n

[39]\u00a0 Transfer from nature to social gods (not a sequence).\u00a0 War, \u201cwisdom\u201d (cunning).\u00a0 Eventually some few realize that the true \u201cgod\u201d is a Muse or Angel, an aspect of human creative power (Vita Nuova).\u00a0 This true \u201cgod\u201d is transitional from idolatry to monotheism. [Notes 54\u20111, par. 63]<\/p>\n

[40]\u00a0 Only why gods of mousike rather than techne? [Notes 54\u20111, par. 63]<\/p>\n

[41]\u00a0 Man turning back on a million crosses in war cemeteries to explain how aggression has profound survival value. [Notes 54\u20111, par. 64]<\/p>\n

[42]\u00a0 Fraternity: aristocracy: snobbery.\u00a0 Sense that a real community has to be a minority, a small group.\u00a0 Link with tribal complex maybe.\u00a0 Also with the difficulties of the \u201cking\u201d metaphor about God. [Notes 54\u20111, par. 65]<\/p>\n

[43]\u00a0 The Jehovah of the O.T. is a humanized being, as violent & unpredictable as King Lear.\u00a0 We read in Plato & Plutarch about the \u201chyponoia\u201d & other efforts to make the gods behave themselves & be proper role-models.\u00a0 The central image of man trying to make this creature into a decent God is Jacob wrestling with the angel. [Notes 54\u20111, par. 66]<\/p>\n

[44]\u00a0 Aristocracy: ancestor-worship: efforts to keep a time of continuity with our ancestors as (temporal) authors of our being, nature-gods in a true sense.\u00a0 Virgin Birth & pushing aside Joseph essential for the myth of the spiritual Father. [Notes 54\u20111, par. 67]<\/p>\n

[45]\u00a0 China & its heaven-earth axis: also featured in the Lord\u2019s Prayer. [Notes 54\u20111, par. 69]<\/p>\n

[47]\u00a0 Essays from the valley: the pleasant valley, the Tao Te Ching valley, the valley of dry bones, of the shadow of death.\u00a0 Probably a fifth.<\/p>\n

[48]]\u00a0 Who the hell is Arturus Rex?\u00a0 No evidence that he was ever a god or had a cult; the British fighter of Saxons is totally irrelevant.\u00a0 I mean the Arthur of Camelot, presiding over the Round Table, sending knights out on quests and collecting their defeated giants.\u00a0 Nobody like him before or, really, since.<\/p>\n

[49]\u00a0 The two views of Tempest as (a) profound (b) potboiled not incompatible.<\/p>\n

<\/p>\n

Notes<\/p>\n

\n

[1]<\/a> Frye is referring to Byron\u2019s remark that history is the devil\u2019s scripture (The Vision of Judgment<\/em>[1821], l. 689 [stanza 87]).<\/p>\n

[2]<\/a> Above \u201clinked toy\u201d Frye wrote \u201ccognate with.\u201d<\/p>\n

[3]<\/a> DBR YHWH = Dabar Yahweh or Word of God.<\/p>\n

[4]<\/a> See Lewis Hyde, The Gift<\/em> (New York: Vintage, 1983).<\/p>\n

[5]<\/a> \u201cThen there\u2019s the whole complex I stumbled over in the Wiegand lecture: Kant\u2019s Critique of Judgment, the revival of the notion I\u2019ve been avoiding about the beauty of nature, Jung\u2019s geometrical mandalas as symbols of the integrated mind, and the kind of creation that meets nature halfway in Poe\u2019s Domain of Arnheim.\u00a0 Notable by the way in that story how insistent Poe is on finding one particular spot somewhere\u2014the Utopian fallacy\u2014instead of realizing that in an interpenetrating world everywhere is the one particular spot\u201d (Notes 52, par. 55)<\/p>\n

[6]<\/a> \u201cOnly connect\u201d is the epigraph to E.M. Forster\u2019s Howard\u2019s End<\/em> (1910).<\/p>\n

[7]<\/a> See Umberto Eco\u2019s Foucault\u2019s Pendulum <\/em>(1989), a novel in which three characters investigate the idea of a Templar conspiracy, along with other esoteric and occult lore, and eventually develop their own plan of the hidden history of the world.\u00a0 An annotated copy of the novel is in the Northrop Frye Library.<\/p>\n","protected":false},"excerpt":{"rendered":"

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