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Nat Hentoff, an author, journalist, jazz critic and civil libertarian who called himself a troublemaker and proved it with a shelf of books and a mountain of essays on free speech, wayward politics, elegant riffs and the sweet harmonies of the Constitution, died on Saturday at his home in Manhattan. He was 91.
His son Nicholas said he was surrounded by family members and listening to Billie Holiday when he died.
Mr. Hentoff wrote for The Village Voice for 50 years and also contributed to The New Yorker, The Washington Post, Down Beat magazine and dozens of other publications. He wrote more than 35 books — novels, volumes for young adults and nonfiction works on civil liberties, education and other subjects.
The Hentoff bibliotheca reads almost like an anthology: works by a jazz aficionado, a mystery writer, an eyewitness to history, an educational reformer, a political agitator, a foe of censors, a social critic. He was — like the jazz he loved — given to improvisations and permutations, a composer-performer who lived comfortably with his contradictions, although adversaries called him shallow and unscrupulous and even his admirers sometimes found him infuriating, unrealistic and stubborn.
In the 1950s, Mr. Hentoff was a jazz critic in Manhattan, frequenting crowded, smoky nightclubs where musicians played for low pay and audiences ran hot and cold and dreamy. “I knew their flaws as well as their strengths,” he recalled, referring to the jazz artists whose music he loved, many of whom he befriended, “but I continued to admire the honesty and courage of their art.”
In the 1960s and ’70s, he wrote books for young adults, nonfiction works on education, magazine profiles of political and religious leaders and essays on racial conflicts and the Vietnam War. He became an activist, too, befriending Malcolm X and joining peace protests and marches for racial equality.
In the 1980s and ’90s, he produced commentaries and books on censorship and other constitutional issues; murder mysteries; portraits of educators and judges; and an avalanche of articles on abortion, civil liberties and other issues. He also wrote a volume of memoirs, “Speaking Freely” (1997).
His writing was often passionate, even inspirational. Much of it was based on personal observations, and some critics said it was not deeply researched or analytic. His nonfiction took in the sweep of an era of war and social upheaval, while many of his novels caught the turbulence, if not the character, of politically astute young adults.
While his sympathies were usually libertarian, he often infuriated leftist friends with his opposition to abortion, his attacks on political correctness and his criticisms of gay groups, feminists, blacks and others he accused of trying to censor opponents. He relished the role of provocateur, defending the right of people to say and write whatever they wanted, even if it involved racial slurs, apartheid and pornography.
He had a firebrand’s face: wreathed in a gray beard and a shock of unruly hair, with dark, uncompromising eyes. Once, a student asked what made him tick. “Rage,” he replied. But he said it softly, and friends recalled that his invective, in print or in person, usually came wrapped in gentle good humor and respectful tones.
Nathan Irving Hentoff was born in Boston on June 10, 1925, the son of Simon and Lena Katzenberg Hentoff. His parents were Jewish immigrants from Russia, and he grew up in the tough Roxbury section in a vortex of political debate among Socialists, anarchists, Communists, Trotskyites and other revolutionaries. He learned early how to rebel.
In 1937, on Yom Kippur, the Jewish day of atonement and fasting, the 12-year-old Nat sat on his porch on a street leading to a synagogue and slowly ate a salami sandwich. It made him sick, and the action outraged his father. He had not done it to scandalize passing Jews who glared at him, he said in a memoir, “Boston Boy” (1986). “I wanted to know how it felt to be an outcast,” he wrote. “Except for my father’s reaction and for getting sick, it turned out to be quite enjoyable.”
He attended Boston Latin, the oldest public school in America, and read voraciously. He discovered Artie Shaw and fell passionately for Louis Armstrong, Bessie Smith, Duke Ellington, Fats Waller and other jazz legends. As more modern styles of jazz emerged, Mr. Hentoff also embraced musicians like Thelonious Monk, Charlie Parker, Charles Mingus and, later, Ornette Coleman and Cecil Taylor.
At Northeastern University, he became editor of a student newspaper and turned it into a muckraker. When it dug up a story about trustees backing anti-Semitic publications, the university shut it down. Mr. Hentoff and members of his staff resigned, but he graduated in 1946 with high honors and a lasting devotion to the First Amendment.
After several years with a Boston radio station, he moved to New York in 1953 and covered jazz for Down Beat until 1957.
He was one of the most prolific jazz writers of the 1950s and ’60s, providing liner notes for countless albums as well as writing or editing several books on jazz, including “Hear Me Talkin’ to Ya: The Story of Jazz as Told by the Men Who Made It” (1955), which he edited with Nat Shapiro. It was a seminal work of oral history.
In 1958, he was a founding editor of The Jazz Review, an influential publication that lasted until 1961. In 1960, he began a notable, if brief, career as a record producer, supervising sessions by Mingus, Max Roach and others for the Candid label.
Around the same time, he began a freelance career that took him into the pages of Esquire, Harper’s, Commonweal, The Reporter, Playboy and The New York Herald Tribune.
In 1958, he began writing for The Village Voice, the counterculture weekly. It became a 50-year gig, despite changes of ownership and editorial direction. Veering from jazz, he wrote weekly columns on civil liberties, politics, education, capital punishment and other topics, all widely syndicated to newspapers.
In January 2009, he was laid off by The Voice, but he said he would continue to bang away on the electric typewriter in his cluttered Greenwich Village apartment, producing articles for United Features and Jewish World Review and reflections on jazz and other music for The Wall Street Journal.
Citing the journalists George Seldes and I. F. Stone as his muses, he promised in a farewell Voice column to keep “putting on my skunk suit at other garden parties.”
He wrote for The New Yorker from 1960 to 1986 and for The Washington Post from 1984 to 2000. He also wrote for The Washington Times and other publications. For years, he lectured at schools and colleges, and he was on the faculties of New York University and the New School.
Mr. Hentoff’s first book, “The Jazz Life” (1961), examined social and psychological aspects of jazz. Later came “Peace Agitator: The Story of A. J. Muste” (1963), a biography of the pacifist, and “The New Equality” (1964), on the role of white guilt in racial reforms.
“Jazz Country” (1965) was the first of a series of novels for young adults. It explored the struggles of a young white musician breaking into the black jazz scene. Others included “This School Is Driving Me Crazy” (1976), “Does This School Have Capital Punishment?” (1981) and “The Day They Came to Arrest the Book” (1982). They addressed subjects like the military draft, censorship and the generation gap, but some critics called them polemics in the mouths of characters.
Many of Mr. Hentoff’s later books dealt with the Constitution and those who interpreted and acted on it. In “Living the Bill of Rights” (1998), he profiled Justice William O. Douglas of the Supreme Court, the educator Kenneth Clark and others as he explored capital punishment, prayer in schools, funding for education, race relations and other issues.
In “Free Speech for Me — but Not for Thee: How the American Left and Right Relentlessly Censor Each Other” (1992), he attacked not only school boards that banned books but also feminists who tried to silence abortion foes or close pornographic bookstores; gay rights groups that boycotted Florida orange juice because its spokeswoman, Anita Bryant, crusaded against gay people; and New York officials who tried to bar South Africa’s rugby team because it represented the land of apartheid.
In 1995, Mr. Hentoff received the National Press Foundation’s award for lifetime achievement in contributions to journalism, and in 2004, he was named one of six Jazz Masters by the National Endowment for the Arts, the first nonmusician to win the honor.
Mr. Hentoff was the subject of an award-winning 2013 biographical film, “The Pleasures of Being Out of Step,” produced and directed by the journalist David L. Lewis, which played in theaters across the country.
Mr. Hentoff’s first two marriages, to Miriam Sargent in 1950 and to Trudi Bernstein in 1954, ended in divorce. His third wife, the former Margot Goodman, whom he married in 1959, is a columnist and an author of essays, reviews and short stories.
Besides his wife and his son Nicholas, he is survived by two daughters, Jessica and Miranda; a son, Thomas; a stepdaughter, Mara Wolynski Nierman; a sister, Janet Krauss; and 10 grandchildren.
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Nat Hentoff like and Milton Friedman and John Hospers was a hero to Libertarians. Over the years I had the opportunity to correspond with some prominent Libertarians such as Friedman and Hospers. Friedman was very gracious, but Hospers was not. I sent a cassette tape of Adrian Rogers on Evolution to John Hospers in May of 1994 which was the 10th anniversary of Francis Schaeffer’s passing and I promptly received a typed two page response from Dr. John Hospers. Dr. Hospers had both read my letter and all the inserts plus listened to the whole sermon and had some very angry responses. If you would like to hear the sermon from Adrian Rogers and read the transcript then refer to my earlier post at this link. Earlier I posted the comments made by Hospers in his letter to me and you can access those posts by clicking on the links in the first few sentences of this post or you can just google “JOHN HOSPERS FRANCIS SCHAEFFER” or “JOHN HOSPERS ADRIAN ROGERS.”
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Likewise I read a lot of material from Nat Hentoff and I wrote him several letters. In the post I will include one of those letters.
Nat Hentoff on abortion
Published on Nov 5, 2016
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Nat Hentoff c/o Cato Institute
June 6, 2014 (70 years after D Day)
Dear Mr. Hentoff,
I have reading lots of your prolife articles and posting them on my blog for some time now and I am proud to say that if someone does a google search with the words “Nat Hentoff Prolife” then several of my past posts on your material will come up in the first ten results. One of my favorite articles that you did was called, “Civil Rights And Anti- Abortion Protests,” by Nat Hentoff, The Washington Post, February 6, 1989, and on June 7, 201o John Whitehead wrote this article about you, “Nat Hentoff: A Civil Libertarian Takes on Obama and the World.” I agreed with every word he said about you!!!! Keep up the good work.
A couple of months ago I mailed you a letter that contained correspondence I had with Antony Flew and Carl Sagan and I also included some of the material I had sent them from Adrian Rogers and Francis Schaeffer. Did you have a chance to listen to the IS THE BIBLE TRUE? CD yet? I also wanted to let know some more about about Francis Schaeffer. Ronald Reagan said of Francis Schaeffer, “He will long be remembered as one of the great Christian thinkers of our century, with a childlike faith and a profound compassion toward others. It can rarely be said of an individual that his life touched many others and affected them for the better; it will be said of Francis Schaeffer that his life touched millions of souls and brought them to the truth of their creator.”
Thirty years ago the christian philosopher and author Francis Schaeffer (1912-1984) died and on the 10th anniversary of his passing in 1994 I wrote a number of the top evolutionists, humanists and atheistic scholars in the world and sent them a story about Francis Schaeffer in 1930 when he left agnosticism and embraced Christianity. I also sent them a cassette tape with the title “Four intellectual bridges evolutionists can’t cross” by Adrian Rogers (1931-2005) and some of the top scholars who corresponded with me since that time include Ernest Mayr (1904-2005), George Wald (1906-1997), Carl Sagan (1934-1996), Robert Shapiro (1935-2011), Nicolaas Bloembergen (1920-), Brian Charlesworth (1945-), Francisco J. Ayala (1934-) Elliott Sober (1948-), Kevin Padian (1951-), Matt Cartmill (1943-) , Milton Fingerman (1928-), John J. Shea (1969-), , Michael A. Crawford (1938-), (Paul Kurtz (1925-2012), Sol Gordon (1923-2008), Albert Ellis (1913-2007), Barbara Marie Tabler (1915-1996), Renate Vambery (1916-2005), Archie J. Bahm (1907-1996), Aron S “Gil” Martin ( 1910-1997), Matthew I. Spetter (1921-2012), H. J. Eysenck (1916-1997), Robert L. Erdmann (1929-2006), Mary Morain (1911-1999), Lloyd Morain (1917-2010), Warren Allen Smith (1921-), Bette Chambers (1930-), Gordon Stein (1941-1996) , Milton Friedman (1912-2006), John Hospers (1918-2011), and Michael Martin (1932-).
The truth is that I am an evangelical Christian and I have enjoyed developing relationships with skeptics and humanists over the years. Back in 1996 I took my two sons who were 8 and 10 yrs old back then to New York, Washington, Philadelphia, Delaware, and New Jersey and we had dinner one night with Herbert A. Tonne, who was one of the signers of the Humanist Manifesto II. The Late Professor John George who has written books for Prometheus Press was my good friend during the last 10 years of his life. (I still miss him today.) We often ate together and were constantly talking on the phone and writing letters to one another.
It is a funny story how I met Dr. George. As an evangelical Christian and a member of the Christian Coalition, I felt obliged to expose a misquote of John Adams’ I found in an article entitled “America’s Unchristian Beginnings” by the self-avowed atheist Dr. Steven Morris. However, what happened next changed my focus to the use of misquotes, unconfirmed quotes, and misleading attributions by the religious right.
In the process of attempting to correct Morris, I was guilty of using several misquotes myself. Professor John George of the University of Central Oklahoma political science department and coauthor (with Paul Boller Jr.) of the book THEY NEVER SAID IT! set me straight. George pointed out that George Washington never said, “It is impossible to rightly govern the world without God and the Bible.“ I had cited page 18 of the 1927 edition of HALLEY’S BIBLE HANDBOOK. This quote was probably generated by a similar statement that appears in A LIFE OF WASHINGTON by James Paulding. Sadly, no one has been able to verify any of the quotes in Paulding’s book since no footnotes were offered.
After reading THEY NEVER SAID IT! I had a better understanding of how widespread the problem of misquotes is. Furthermore, I discovered that many of these had been used by the leaders of the religious right. I decided to confront some individuals concerning their misquotes. WallBuilders, the publisher of David Barton’s THE MYTH OF SEPARATION, responded by providing me with their “unconfirmed quote” list which contained a dozen quotes widely used by the religious right.
Sadly some of the top leaders of my own religious right have failed to take my encouragement to stop using these quotes and they have either claimed that their critics were biased skeptics who find the truth offensive or they defended their own method of research and claimed the secondary sources were adequate.
I have enclosed that same CD by Adrian Rogers that I sent 20 years ago although the second half does include a story about Charles Darwin‘s journey from the position of theistic evolution to agnosticism. Here are the four bridges that Adrian Rogers says evolutionists can’t cross in the CD “Four Bridges that the Evolutionist Cannot Cross.” 1. The Origin of Life and the law of biogenesis. 2. The Fixity of the Species. 3.The Second Law of Thermodynamics. 4. The Non-Physical Properties Found in Creation.
In the first 3 minutes of the CD is the hit song “Dust in the Wind.” In the letter 20 years ago I gave some of the key points Francis Schaeffer makes about the experiment that Solomon undertakes in the book of Ecclesiastes to find satisfaction by looking into learning (1:16-18), laughter, ladies, luxuries, and liquor (2:1-3, 8, 10, 11), and labor (2:4-6, 18-20).
I later learned this book of Ecclesiastes was Richard Dawkins’ favorite book in the Bible. Schaeffer noted that Solomon took a look at the meaning of life on the basis of human life standing alone between birth and death “under the sun.” This phrase UNDER THE SUN appears over and over in Ecclesiastes. The Christian Scholar Ravi Zacharias noted, “The key to understanding the Book of Ecclesiastes is the term UNDER THE SUN — What that literally means is you lock God out of a closed system and you are left with only this world of Time plus Chance plus matter.” No wonder Ecclesiastes is Richard Dawkins’ favorite book of the Bible!
Here the first 7 verses of Ecclesiastes followed by Schaeffer’s commentary on it:
The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. What does man gain by all the toil at which he toils under the sun? A generation goes, and a generation comes, but the earth remains forever. The sun rises, and the sun goes down, and hastens to the place where it rises. The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again.
Solomon is showing a high degree of comprehension of evaporation and the results of it. (E.O.Wilson has marveled at Solomon’s scientific knowledge of ants that was only discovered in the 1800’s.) Seeing also in reality nothing changes. There is change but always in a set framework and that is cycle. You can relate this to the concepts of modern man. Ecclesiastes is the only pessimistic book in the Bible and that is because of the place where Solomon limits himself. He limits himself to the question of human life, life under the sun between birth and death and the answers this would give.
Solomon doesn’t place man outside of the cycle. Man doesn’t escape the cycle. Man is in the cycle. Birth and death and youth and old age.
There is no doubt in my mind that Solomon had the same experience in his life that I had as a younger man (at the age of 18 in 1930). I remember standing by the sea and the moon arose and it was copper and beauty. Then the moon did not look like a flat dish but a globe or a sphere since it was close to the horizon. One could feel the global shape of the earth too. Then it occurred to me that I could contemplate the interplay of the spheres and I was exalted because I thought I can look upon them with all their power, might, and size, but they could contempt nothing. Then came upon me a horror of great darkness because it suddenly occurred to me that although I could contemplate them and they could contemplate nothing yet they would continue to turn in ongoing cycles when I saw no more forever and I was crushed.
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You are an atheist and you have a naturalistic materialistic worldview, and this short book of Ecclesiastes should interest you because the wisest man who ever lived in the position of King of Israel came to THREE CONCLUSIONS that will affect you.
FIRST, chance and time have determined the past, and they will determine the future. (Ecclesiastes 9:11-13)
These two verses below take the 3 elements mentioned in a naturalistic materialistic worldview (time, chance and matter) and so that is all the unbeliever can find “under the sun” without God in the picture. You will notice that these are the three elements that evolutionists point to also.
Ecclesiastes 9:11-12 is following: I have seen something else under the sun: The race is not to the swift or the battle to the strong, nor does food come to the wise or wealth to the brilliant or favor to the learned; but time and chance happen to them all. Moreover, no one knows when their hour will come: As fish are caught in a cruel net, or birds are taken in a snare, so people are trapped by evil times that fall unexpectedly upon them.
SECOND, Death is the great equalizer (Eccl 3:20, “All go to the same place; all come from dust, and to dust all return.”)
THIRD, Power reigns in this life, and the scales are not balanced(Eccl 4:1, 8:15)
Ecclesiastes 4:1-2: “Next I turned my attention to all the outrageous violence that takes place on this planet—the tears of the victims, no one to comfort them; the iron grip of oppressors, no one to rescue the victims from them.” Ecclesiastes 8:14; “ Here’s something that happens all the time and makes no sense at all: Good people get what’s coming to the wicked, and bad people get what’s coming to the good. I tell you, this makes no sense. It’s smoke.”
Solomon had all the resources in the world and he found himself searching for meaning in life and trying to come up with answers concerning the afterlife. However, it seems every door he tries to open is locked. Today men try to find satisfaction in learning, liquor, ladies, luxuries, laughter, and labor and that is exactly what Solomon tried to do too. None of those were able to “fill the God-sized vacuum in his heart” (quote from famous mathematician and philosopher Blaise Pascal). You have to wait to the last chapter in Ecclesiastes to find what Solomon’s final conclusion is.
In 1978 I heard the song “Dust in the Wind” by Kansas when it rose to #6 on the charts. That song told me that Kerry Livgren the writer of that song and a member of Kansas had come to the same conclusion that Solomon had. I remember mentioning to my friends at church that we may soon see some members of Kansas become Christians because their search for the meaning of life had obviously come up empty even though they had risen from being an unknown band to the top of the music business and had all the wealth and fame that came with that. Furthermore, Solomon realized death comes to everyone and there must be something more.
Livgren wrote:
“All we do, crumbles to the ground though we refuse to see, Dust in the Wind, All we are is dust in the wind, Don’t hang on, Nothing lasts forever but the Earth and Sky, It slips away, And all your money won’t another minute buy.”
Take a minute and compare Kerry Livgren‘s words to that of the late British humanist H.J. Blackham:
“On humanist assumptions, life leads to nothing, and every pretense that it does not is a deceit. If there is a bridge over a gorge which spans only half the distance and ends in mid-air, and if the bridge is crowded with human beings pressing on, one after the other they fall into the abyss. The bridge leads nowhere, and those who are pressing forward to cross it are going nowhere….It does not matter where they think they are going, what preparations for the journey they may have made, how much they may be enjoying it all. The objection merely points out objectively that such a situation is a model of futility“( H. J. Blackham, et al., Objections to Humanism (Riverside, Connecticut: Greenwood Press, 1967).
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Both Kerry Livgren and the bass player DAVE HOPE of Kansas became Christians eventually. Kerry Livgren first tried Eastern Religions and DAVE HOPE had to come out of a heavy drug addiction. I was shocked and elated to see their personal testimony on The 700 Club in 1981 and that same interview can be seen on youtube today. Livgren lives in Topeka, Kansas today where he teaches “Diggers,” a Sunday school class at Topeka Bible Church. DAVE HOPE is the head of Worship, Evangelism and Outreach at Immanuel Anglican Church in Destin, Florida.
Solomon’s experiment was a search for meaning to life “under the sun.” Then in last few words in the Book of Ecclesiastes he looks above the sun and brings God back into the picture: “The conclusion, when all has been heard, is: Fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil.”
The answer to find meaning in life is found in putting your faith and trust in Jesus Christ. The Bible is true from cover to cover and can be trusted.
I have done a lot of blog posts in the past about War heroes from Arkansas. Now there seems to be an opportunity to write again on this subject. Last night on the news I saw a story about one of those who fought on D Day 70 years on June 6, 1944 and it was 92-year-old Denman Wolfe who is a Fayetteville, Arkansas resident who landed on Omaha beach as an army ranger. Wolfe says he jumped from the boat into rough water that was over his head. Wolfe said,”Cross the beach as best as you could, you couldn’t stop to think about nothing, you had to move on through…The Germans were up on the hill, mowing us down with machine guns and their 88 artillery. So, people just falling all around you.”
“I’m proud to have been a ranger, yes I really am,” expressed Wolfe. He says the real heroes are the soldiers that lost their lives on D-day.
Albert Camus asserted,”A man without ethics is a wild beast loosed upon the world.” Sounds like a good description of Hitler. Denman Wolfe and his friends were sent to bring Hitler and his friends to justice, and about a year later the Nuremberg Trials were held. Both Hitler and Himmler noted that Christianity’s notion of charity should be “replaced by the ethic of strength over weakness.” If God doesn’t exist then on what basis could we say that Hitler was wrong and why did Wolfe risk his life for others when there was no afterlife to reward good and punish evil? Agnostic Professor Arthur Allen Leff (1935–1981) of Yale Law School put it this way, “As things stand now, everything is up for grabs. Nevertheless, Napalming babies is bad, and starving the poor is wicked. Buying and selling each other is depraved and there is in the world such a thing as evil. [All together now:] Sez who? God help us.” Likewise, Fyodor Dostoyevsky (1821–1881) observed in his novel THE BROTHERS KARAMAZOV, “if there is no God, all things are permissible.”
Both the British and American prosecutors were expressing something well understood in the law at that time – the law of man and nations is subject to the laws of God and the laws of nature. Sir William Blackstone in his “Commentaries on the Laws of England” in 1765 explained the law of nature in this way, “This law of nature, being co-eval [co-existent] with mankind and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe, in all countries, and at all times: no human laws are of any validity, if contrary to this. …”
Norman Geisler in a debate with Paul Kurtz in 1986 on the JOHN ANKERBERG SHOW asserted:
This great country began with these great words: “We hold these truths to be self-evident, that all men are created equal. They are endowed by their Creator with certain inalienable rights,… among these are life, liberty and the pursuit of happiness.” There are at least three great principles in there: a Creator, man was created, and certain moral absolutes.
I wanted to write you today for one reason and that is that I wanted to demonstrate to you how weak a philosophy humanism is through an illustration given in a Woody Allen movie.
Carl Sagan said that he missed his parents terribly and he wished he could believe in the afterlife but he was not convinced because of the lack of proof. I had the opportunity to correspond back and forth with Carl Sagan. I presented him evidence that the Bible was true and there was an afterlife, but he would not accept the evidence.
Today I want to take another approach to the issue of the afterlife and that is the pure and simple fact that without an enforcement factor people can do what they want in this life and get away with it. This is a big glaring weakness in the Humanist Manifestos that have been published so far. All three of them do not recognize the existence of God who is our final judge. (I am not claiming that this is evidence that points to an afterlife, but this post will demonstrate that atheists many times have not thought through the full ramifications of their philosophy of life.)
I had the unique opportunity to discuss this very issue with Robert Lester Mondale and his wife Rosemary on April 14, 1996 at his cabin in Fredricktown, Missouri , and my visit was very enjoyable and informative. Mr. Mondale had the distinction of being the only person to sign all three of the Humanist Manifestos in 1933, 1973 and 2003. I asked him which signers of Humanist Manifesto Number One did he know well and he said that Raymond B. Bragg, and Edwin H. Wilson and him were known as “the three young radicals of the group.” Harold P. Marley used to have a cabin near his and they used to take long walks together, but Marley’s wife got a job in Hot Springs, Arkansas and they moved down there.
Roy Wood Sellars was a popular professor of philosophy that he knew. I asked if he knew John Dewey and he said he did not, but Dewey did contact him one time to ask him some questions about an article he had written, but Mondale could not recall anything else about that.
Mondale told me some stories about his neighbors and we got to talking about some of his church members when he was an Unitarian pastor. Once during the 1930’s he was told by one of his wealthier Jewish members that he shouldn’t continue to be critical of the Nazis. This member had just come back from Germany and according to him Hitler had done a great job of getting the economy moving and things were good.
Of course, just a few years later after World War II was over Mondale discovered on a second hand basis what exactly had happened over there when he visited with a Lutheran pastor friend who had just returned from Germany. This Lutheran preacher was one of the first to be allowed in after the liberation of the concentration camps in 1945, and he told Mondale what level of devastation and destruction of innocent lives went on inside these camps. As Mondale listened to his friend he could feel his own face turning pale.
I asked, “If those Nazis escaped to Brazil or Argentina and lived out their lives in peace would they face judgment after they died?”
Mondale responded, “I don’t think there is anything after death.”
I told Mr. Mondale that there is sense in me that says justice will be given eventually and God will judge those Nazis even if they evade punishment here on earth. I did point out that in Ecclesiastes 4:1 Solomon did note that without God in the picture the scales may not be balanced in this life and power could reign, but at the same time the Bible teaches that all must face the ultimate Judge.
Then I asked him if he got to watch the O.J. Simpson trial and he said that he did and he thought that the prosecution had plenty of evidence too. Again I asked Mr. Mondale the same question concerning O.J. and he responded, “I don’t think there is a God that will intervene and I don’t believe in the afterlife.”
Dan Guinn posted on his blog at http://www.francisschaefferstudies.org concerning the Nazis and evolution: As Schaeffer points out, “…these ideas helped produce an even more far-reaching yet logical conclusion: the Nazi movement in Germany. Heinrich Himmler (1900-1945), leader of the Gestapo, stated that the law of nature must take its course in the survival of the fittest. The result was the gas chambers. Hitler stated numerous times that Christianity and its notion of charity should be “replaced by the ethic of strength over weakness.” Surely many factors were involved in the rise of National Socialism in Germany. For example, the Christian consensus had largely been lost by the undermining from a rationalistic philosophy and a romantic pantheism on the secular side, and a liberal theology (which was an adoption of rationalism in theological terminology) in the universities and many of the churches. Thus biblical Christianity was no longer giving the consensus for German society. After World War I came political and economic chaos and a flood of moral permissiveness in Germany. Thus, many factors created the situation. But in that setting the theory of the survival of the fittest sanctioned what occurred. ”
Francis Schaeffer notes that this idea ties into today when we are actually talking about making infanticide legal in some academic settings. Look at what these three humanist scholars have written:
- Peter Singer, who recently was seated in an endowed chair at Princeton’s Center for Human Values, said, “Killing a disabled infant is not morally equivalent to killing a person. Very often it is not wrong at all.”
- In May 1973, James D. Watson, the Nobel Prize laureate who discovered the double helix of DNA, granted an interview to Prism magazine, then a publication of the American Medical Association. Time later reported the interview to the general public, quoting Watson as having said, “If a child were not declared alive until three days after birth, then all parents could be allowed the choice only a few are given under the present system. The doctor could allow the child to die if the parents so choose and save a lot of misery and suffering. I believe this view is the only rational, compassionate attitude to have.”
- In January 1978, Francis Crick, also a Nobel laureate, was quoted in the Pacific News Service as saying “… no newborn infant should be declared human until it has passed certain tests regarding its genetic endowment and that if it fails these tests it forfeits the right to live.”
Woody Allen’s 1989 movie, CRIMES AND MISDEMEANORS , was on this very subject of the Nazis that Lester Mondale and I discussed on that day in 1996 at Mondale’s cabin in Missouri. In this film, Allen attacks his own atheistic view of morality. Martin Landau plays a Jewish eye doctor named Judah Rosenthal raised by a religious father who always told him, “The eyes of God are always upon you.” However, Judah later concludes that God doesn’t exist. He has his mistress (played in the film by Anjelica Huston) murdered because she continually threatened to blow the whistle on his past questionable, probably illegal, business activities. She also attempted to break up Judah’s respectable marriage by going public with their two-year affair. Judah struggles with his conscience throughout the remainder of the movie and continues to be haunted by his father’s words: “The eyes of God are always upon you.” This is a very scary phrase to a young boy, Judah observes. He often wondered how penetrating God’s eyes are.
Later in the film, Judah reflects on the conversation his religious father had with Judah ‘s unbelieving Aunt May at the dinner table many years ago:
“Come on Sol, open your eyes. Six million Jews burned to death by the Nazis, and they got away with it because might makes right,” says aunt May
Sol replies, “May, how did they get away with it?”
Judah asks, “If a man kills, then what?”
Sol responds to his son, “Then in one way or another he will be punished.”
Aunt May comments, “I say if he can do it and get away with it and he chooses not to be bothered by the ethics, then he is home free.”
Judah ‘s final conclusion was that might did make right. He observed that one day, because of this conclusion, he woke up and the cloud of guilt was gone. He was, as his aunt said, “home free.”
Woody Allen has exposed a weakness in his own humanistic view that God is not necessary as a basis for good ethics. There must be an enforcement factor in order to convince Judah not to resort to murder. Otherwise, it is fully to Judah ‘s advantage to remove this troublesome woman from his life. CAN A MATERIALIST OR A HUMANIST THAT DOES NOT BELIEVE IN AN AFTERLIFE GIVE JUDAH ONE REASON WHY HE SHOULDN’T HAVE HIS MISTRESS KILLED?
The Bible tells us, “{God} has also set eternity in the hearts of men…” (Ecclesiastes 3:11 NIV). The secularist calls this an illusion, but the Bible tells us that the idea that we will survive the grave was planted in everyone’s heart by God Himself. Romans 1:19-21 tells us that God has instilled a conscience in everyone that points each of them to Him and tells them what is right and wrong (also Romans 2:14 -15).
It’s no wonder, then, that one of Allen’s fellow humanists would comment, “Certain moral truths — such as do not kill, do not steal, and do not lie — do have a special status of being not just ‘mere opinion’ but bulwarks of humanitarian action. I have no intention of saying, ‘I think Hitler was wrong.’ Hitler WAS wrong.” (Gloria Leitner, “A Perspective on Belief,” THE HUMANIST, May/June 1997, pp. 38-39)
Here Leitner is reasoning from her God-given conscience and not from humanist philosophy. It wasn’t long before she received criticism. Humanist Abigail Ann Martin responded, “Neither am I an advocate of Hitler; however, by whose criteria is he evil?” (THE HUMANIST, September/October 1997, p. 2)
On the April 13, 2014 episode of THE GOOD WIFE called “The Materialist,” Alicia in a custody case asks the father Professor Mercer some questions about his own academic publications. She reads from his book that he is a “materialist and he believes that “free-will is just an illusion,” and we are all just products of the physical world and that includes our thoughts and emotions and there is no basis for calling anything right or wrong. Sounds like to me the good professor would agree wholeheartedly with the humanist Abigail Ann Martin’s assertion concerning Hitler’s morality too! Jean-Paul Sartre noted, “No finite point has meaning without an infinite reference point.”
Christians agree with Judah ‘s father that “The eyes of God are always upon us.” Proverbs 5:21 asserts, “For the ways of man are before the eyes of the Lord, and He ponders all his paths.” Revelation 20:12 states, “…And the dead were judged (sentenced) by what they had done (their whole way of feeling and acting, their aims and endeavors) in accordance with what was recorded in the books” (Amplified Version). The Bible is revealed truth from God. It is the basis for our morality. Judah inherited the Jewish ethical values of the Ten Commandments from his father, but, through years of life as a skeptic, his standards had been lowered. Finally, we discover that Judah ‘s secular version of morality does not resemble his father’s biblically-based morality.
Woody Allen’s CRIMES AND MISDEMEANORS forces unbelievers to grapple with the logical conclusions of a purely secular morality, and the secularist has no basis for asserting that Judah is wrong.
Larry King actually mentioned on his show, LARRY KING LIVE, that Chuck Colson had discussed the movie CRIMES AND MISDEMEANORS with him. Colson asked King if life was just a Darwinian struggle where the ruthless come out on top. Colson continued, “When we do wrong, is that our only choice? Either live tormented by guilt, or else kill our conscience and live like beasts?” (BREAKPOINT COMMENTARY, “Finding Common Ground,” September 14, 1993)
Josef Mengele tortured and murdered many Jews and then lived the rest of his long life out in South America in peace. Will he ever face judgment for his actions?
The ironic thing is that at the end of our visit I that pointed out to Mr. Mondale that Paul Kurtz had said in light of the horrible events in World War II that Kurtz witnessed himself in the death camps (Kurtz entered a death camp as an U.S. Soldier to liberate it) that it was obvious that Humanist Manifesto I was way too optimistic and it was necessary to come up with another one. I thought that might encourage Mr. Mondale to comment further on our earlier conversion concerning evil deeds, but he just said, “That doesn’t surprise me that Kurtz would say something like that.”
The second Humanist Manifesto was written in 1973 by Paul Kurtz and Edwin H. Wilson, and was intended to update the previous one. It begins with a statement that the excesses of Nazism and world war had made the first seem “far too optimistic”, and indicated a more hardheaded and realistic approach in its seventeen-point statement, which was much longer and more elaborate than the previous version. Nevertheless, much of the unbridled optimism of the first remained, with hopes stated that war would become obsolete and poverty would be eliminated.
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This is Lester Mondale’s obituary from the American Humanist Association:
R. Lester Mondale of Fredricktown, Missouri died on August 19, 2003, he was ninety-nine years old. Mondale was the last living signer of Humanist Manifesto I (he was the youngest to sign in 1933). He was also the only person to sign all three manifestos.
An AHA member perhaps since the organization’s founding, he received the AHA’s Humanist Pioneer award in 1973 and the Humanist Founder award in 2001. Mondale became a Unitarian minister after being raised a Methodist.
He was very active with the American Humanist Association, the American Ethical Union and served as president of the Fellowship of Religious Humanists in the 60’s and 70’s. Humanists Vice President Sarah Oelberg says that Mondale’s death marks “truly the end of an era” and AHA Director of Planned Giving Bette Chambers calls him “a great man, a great Humanist.”
Lester is survived by his wife, Rosemary, and four daughters: Karen Mondale of St. Louis, Missouri; Julia Jensen of St. Cloud, Minnesota; Tarrie Swenstad of Odin, Minnesota; and Ellen Mondale of Bethesda, Maryland. Also surviving him are his three brothers: Walter Mondale, former vice president of the United States, Pete Mondale, and Morton Mondale. Lester Mondale was also a proud grandparent of seven and a great-grandparent.
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Thank you again for your time and I know how busy you are.
Everette Hatcher, everettehatcher@gmail.com, http://www.thedailyhatch.org, cell ph 501-920-5733, Box 23416, LittleRock, AR 72221
XXXXXXX Featured artist is Julie Mehretu
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Julie Mehretu: Workday | Art21 “Exclusive”
Episode #092: Filmed in her Berlin studio, Julie Mehretu discusses the ups and downs of her daily studio practice. Mehretu is shown working on the painting “Middle Grey” (2007-2009), one work in a suite of seven paintings commissioned by the Deutsche Guggenheim as part of the exhibition “Julie Mehretu: Grey Area.”
Mehretu’s paintings and drawings refer to elements of mapping and architecture, achieving a calligraphic complexity that resembles turbulent atmospheres and dense social networks. Architectural renderings and aerial views of urban grids enter the work as fragments, losing their real-world specificity and challenging narrow geographic and cultural readings. The paintings’ wax-like surfaces—built up over weeks and months in thin translucent layers—have a luminous warmth and spatial depth, with formal qualities of light and space made all the more complex by Mehretu’s delicate depictions of fire, explosions, and perspectives in both two and three dimensions. Her works engage the history of nonobjective art—from Constructivism to Futurism—posing contemporary questions about the relationship between utopian impulses and abstraction.
Learn more about Julie Mehretu: http://www.art21.org/artists/julie-me…
VIDEO | Producer: Wesley Miller & Nick Ravich. Interview: Susan Sollins. Camera: Ian Serfontein. Sound: Paul Stadden. Editor: Lizzie Donahue & Paulo Padilha. Artwork Courtesy: Julie Mehretu.
Thanks to the following volunteers for providing subtitles:
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Julie Mehretu
| Julie Mehretu | |
|---|---|
Secretary Kerry Awards the Medal of Arts Lifetime Achievement Award to Julie Mehertu
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| Born | 1970 Addis Ababa, Ethiopia |
| Nationality | American |
| Education | East Lansing High School |
| Alma mater | Kalamazoo College, Rhode Island School of Design |
| Occupation | painter |
| Awards | MacArthur Fellow |
Julie Mehretu (born 1970 in Addis Ababa, Ethiopia) is an artist, best known for her densely layered abstract paintings and prints. She lives and works in New York City. Mehretu shares her New York studio with her partner, the artist Jessica Rankin.[1]
Contents
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Life and work[edit]
Mehretu was born in Ethiopia, in 1970, the first child of an Ethiopian college professor and an American teacher. They fled the country in 1977 and moved to East Lansing, Michigan, for her father’s teaching position at Michigan State University.[2][3] A graduate of East Lansing High School, Mehretu received a Bachelor of Arts degree from Kalamazoo College in Kalamazoo, Michigan, and did a junior year abroad at Cheikh Anta Diop University (UCAD) in Dakar, Senegal, then attended the Rhode Island School of Design in Providence, Rhode Island, where she earned a Master of Fine Arts degree in 1997.[4][5] She moved to New York in 1999.[5]Mehretu’s mother-in-law is Australian author and poet Lily Brett.
Mehretu is known for her large-scale paintings and drawings and her technique of layering different elements and media.[6] Her paintings are built up through layers of acrylic paint on canvas overlaid with mark-making using pencil, pen, ink and thick streams of paint. Her canvases overlay different architectural features such as columns, façades and porticoes with different geographical schema such as charts, building plans and city maps and architectural renderings for stadiums, international airports, and other public gathering hubs,[7] seen from different perspectives, at once aerial, cross-section and isometric.[8] Her drawings are preparatory to her large paintings, and sometimes interim between paintings.[9]
| “ | I think of my abstract mark-making as a type of sign lexicon, signifier, or language for characters that hold identity and have social agency. The characters in my maps plotted, journeyed, evolved, and built civilizations. I charted, analyzed, and mapped their experience and development: their cities, their suburbs, their conflicts, and their wars. The paintings occurred in an intangible no-place: a blank terrain, an abstracted map space. As I continued to work I needed a context for the marks, the characters. By combining many types of architectural plans and drawings I tried to create a metaphoric, tectonic view of structural history. I wanted to bring my drawing into time and place.[10] | ” |
Mogamma: A Painting in Four Parts (2012), the collective name for four monumental canvases that were included in documenta 13, relates to ‘Al-Mogamma’, the name of the all purpose government building in Tahrir Square, Cairo which was both instrumental in the 2011 revolution and architecturally symptomatic of Egypt’s post-colonial past. The word ‘Mogamma’, however, means ‘collective’ in Arabic and historically, has been used to refer to a place that shares a mosque, a synagogue and a church and is a place of multi faith.[11] A later work, The Round City, Hatshepsut (2013) contains architectural traces of Baghdad, Afghanistan itself – its title referring to the historical name given to the city in ancient maps. Another painting, Insile (2013) built up from a photo image of Believers’ Palace amid civilian buildings, activates its surface with painterly ink gestures, blurring and effacing the ruins beneath.[12]
While best known for large-scale abstract paintings, Mehretu has experimented with prints since graduate school at the Rhode Island School of Design, where she was enrolled in the painting and printmaking program in the mid-1990s. Her exploration of printmaking began with etching. She has completed collaborative projects at professional printmaking studios across America, among them Highpoint Editions in Minneapolis, Crown Point Press in San Francisco, Gemini G.E.L. in Los Angeles, and Derrière L’Etoile Studios and Burnet Editions in New York City.[13]
Mehretu was a resident of the CORE Program, Glassell School of Art, Museum of Fine Arts, Houston (1997–98) and the Artist-in-Residence Program at the Studio Museum in Harlem (2001).[14] In 2003, the artist worked with thirty high school girls from East Africa in 2003 during a residency at the Walker Art Center in Minneapolis. In 2007, she led a monthlong residency program with 40 art students from Detroit public high schools.[2] In the spring of 2007 she was the Guna S. Mundheim Visual Arts Fellow at the American Academy in Berlin.[6]
Exhibitions[edit]
In 2001, Mehretu participated in the exhibition Painting at the Edge of the World at the Walker Art Center. She later was one of 38 artists whose work was exhibited in the 2004-5 Carnegie International: A Final Look.[15] She has participated in numerous group exhibitions, including one at the Center for Curatorial Studies, Bard College, Annandale-on-Hudson (2000). Her work has appeared in Free Style at the Studio Museum in Harlem (2001); The Americans at the Barbican Gallery in London (2001); White Cube gallery in London (2002),[16] the Busan Biennale in Korea (2002); the 8th Baltic Triennial in Vilnius, Lithuania (2002); and Drawing Now: Eight Propositions (2002) at the Museum of Modern Art in New York. Mehretu’s work was also included in the “In Praise of Doubt” exhibition at the Palazzo Grassi in Venice in the summer of 2011 as well as dOCUMENTA (13) in Kassel in 2012. In 2014, she participated in ‘The Divine Comedy. Heaven, Purgatory and Hell Revisited by Contemporary African Artists’ curated by Simon Njami,
Collections[edit]
Mehretu’s works are held in the collections of the Minneapolis Institute of Art[17] Museum of Modern Art,[18] Brooklyn Museum,[19] Carnegie Museum of Art,[20] Walker Art Center,[21] Studio Museum in Harlem,[22] and the San Diego Museum of Art.[23]
Although located in a private office building lobby, her 23′ x 80′ mural commissioned for the new Goldman Sachs tower in New York City (2010) is viewable from the sidewalk windows.[24]
Recognition[edit]
In 2000, Mehretu was awarded a grant from the Foundation for Contemporary Arts Grants to Artists Award. She was the recipient of the 2001 Penny McCall Award.[25] On September 20, 2005, she was named as one of the 2005 recipients of the MacArthur Fellowship, often referred to as the “genius grant.”[26]
In 2007, while completing a residency at the American Academy in Berlin, Julie Mehretu received the 15th commission of the Deutsche Bank and Solomon R. Guggenheim Foundation. The body of work she created, Grey Area, was composed of six large-scale paintings, completed between 2007 and 2009 in a studio in Berlin.[27]
In 2013, Mehretu was awarded the Barnett and Annalee Newman Award and in 2015 Mehretu received the US Department of State Medal of Arts from Secretary of State John Kerry.[28]
Art market[edit]
Mehretu’s painting Untitled 1 sold for $1.02 million at Sotheby’s in September 2010.[29] Its estimated value had been $600–$800,000.[30] At Art Basel in 2014, White Cube sold Mehretu’s Mumbo Jumbo (2008) for $5 million.[31]
Mehretu is represented by Marian Goodman Gallery in New York and by White Cube in London[32] as well as by carlier | gebauer in Berlin.[33]
In 2010, Mehretu’s work was the object of the Lehmann v. The Project Worldwide case before the New York Supreme Court.[1] The case involved legal issues over her work and the right of first refusal contracts between her then-gallery and a collector.[34] In return for a $75,000 loan by the collector Jean-Pierre Lehmann to the Project Gallery, made in February 2001, the gallery was to give Lehmann a right of first refusal on any work by any artist the gallery represented, and at a 30 per cent discount until the loan was repaid. According to Lehmann, the loan was primarily designed to buy access to works by Mehretu. However, the agreement between Lehmann and The Project expressly provided that four other individuals also have the right of first choice to any work by any artist represented by the gallery. The gallery sold 40 works by Mehretu during the period of the contract, and only one was offered first to Lehmann. Lehmann suspected that his agreement was not being honoured after seeing several large paintings by Mehretu belonging to other collectors in an exhibition at the Walker Art Center and sued for breach of contract.[35] The case, eventually won by the collector, revealed to a wider public precisely what prices and discounts galleries offer various collectors and galleries on paintings by Mehretu – information normally concealed by the art world. It also was the first case to try to enforce the right to buy contemporary art.[according to whom?]
Selected solo exhibitions[edit]
- 2016
- Julie Mehretu : Hoodnyx, Voodoo and Stelae, Marian Goodman Gallery, New York, USA[36]
- Julie Mehretu: The Addis Show, Gebre Kristos Desta Center Modern Art Museum, Addis Ababa, Ethiopia.
- Julie Mehretu | Epigraph, Damascus, Niels Borch Jensen Gallery & Editions, Berlin, Germany
- 2014
- Julie Mehretu: Half A Shadow, carlier | gebauer, Berlin, Germany
- Julie Mehretu, Myriads Only By Dark, Gemini G.E.L, at Joni Moisant Weyl, New York
- 2013
- Excavations: The Prints of Julie Mehretu, Ohio University Art Gallery, Athens OH, USA
- Julie Mehretu: Liminal Squared, Marian Goodman Gallery, New York, USA
- Julie Mehretu: Liminal Squared, White Cube, London, UK
- Julie Mehretu: Mind Breath and Beat Drawings, Marian Goodman Gallery, Paris, France
- 2012
- Excavations: The Prints of Julie Mehretu, The Frances Lehman Loeb Art Center, Vassar College, New York, USA
- 2011
- Excavations: The Prints of Julie Mehretu, Davison Art Center, Middletown, USA
- 2010
- Julie Mehretu: Notations After the Ring, Metropolitan Opera House, NY, USA
- Julie Mehretu: Grey Area, Solomon R. Guggenheim Museum, New York, NY
- 2009
- Julie Mehretu: Grey Area, Deutsche Guggenheim, Berlin, DE
- 2008
- Julie Mehretu: City Sitings, North Carolina Museum of Art, Raleigh, NC
- Julie Mehretu: City Sitings, Williams College Museum of Art, Williamstown, MA
- 2007
- Julie Mehretu: Black City, Kunstverein Hannover, Hanover
- Julie Mehretu: Black City, Louisiana Museum, Humlebaek
- Julie Mehretu: City Sitings (traveling through 2008), The Detroit Institute of Arts, Detroit
- 2006
- Black City, MUSAC – Museo de Arte Contemporáneo de Castilla y Léon, Léon
- Julie Mehretu – Heavy Weather, Crown Point Press, San Francisco, CA
- The Unhomely: Phantom Scenes in Global Society, 2nd International Biennial of Contemporary Art in Seville, Spain
- 2005
- Drawings, The Project, New York, NY
- Currents, St Louis Art Museum, St Louis, estono vale naada no me ayuda con mis deberes
ing into Painting, REDCAT, Los Angeles, CA
-
- Julie Mehretu: Drawing into Painting, Albright-Knox Art Gallery, Buffalo, NY
- Déjà-vu, carlier │gebauer, Berlin, Germany
- Landscape Allegories, Thomas Dane, London, UK
- 2003
- Julie Mehretu: Drawing into Painting, Palm Beach Institute of Contemporary Art
- Julie Mehretu: Drawing into Painting, Walker Art Center, Minneapolis (travelling)
- 2002
- Julie Mehretu: Renegade Delirium, White Cube, London, UK
- 2001
- The Project, New York, NY
- Art Pace, San Antonio, TX
- 1999
- Module, Project Row Houses, Houston, TX
- 1998
- Barbara Davis Gallery, Houston, TX
- 1996
- Paintings, Sol Kofler Gallery, Providence, RI
- 1995
- Ancestral Reflections, Archive Gallery. New York, NY
- Ancestral Reflections, Hampshire College Gallery, Amherst, MA
External links[edit]
- Contemporary painters
- Ethiopian painters
- Abstract artists
- Lesbian artists
- Ethiopian emigrants to the United States
- American people of Ethiopian descent
- MacArthur Fellows
- People from East Lansing, Michigan
- Kalamazoo College alumni
- Rhode Island School of Design alumni
- 1970 births
- Living people
- American women painters
- American women printmakers
- LGBT artists from Ethiopia
- LGBT artists from the United States
- LGBT people from Michigan
- LGBT people from New York
- 20th-century American painters
- 20th-century women artists
- 20th-century American printmakers
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29. “Shadows and Fog” (1992)
The find is known as the Moabite Stone, or the Mesha Inscription, since it was written by Mesha, King of Moab. A missionary named F.A. Klein first discovered the stone in August of 1868 (Edersheim, n.d., p. 109). When he initially saw the black basalt stone, it measured approximately 3.5 feet high and 2 feet wide. Upon learning of Klein’s adventure, a French scholar by the name of Clermont-Ganneau located the antiquated piece of rock, and copied eight lines from the stone. He then had an impression (known as a “squeeze”) made of the writing on its surface. A squeeze is made by placing a soggy piece of paper over the inscription, which then retains the form of the inscription when it dries (Pritchard, 1958b, p. 105). From that point, the details surrounding the stone are not quite as clear. Apparently (for reasons unknown), the Arabs who were in possession of the stone decided to shatter it. [Some have suggested that they thought the stone was a religious talisman of some sort, or that they could get more money selling the stone in pieces. However, LeMaire claims that these reasons are “apocryphal,” and suggests that the Arabs broke it because they hated the Ottomans, who were attempting to purchase the stone (1994, p. 34).] By heating it in fire and then pouring cold water on it, they succeeded in breaking the stone into several pieces. The pieces ended up being scattered, but eventually about two-thirds of the original stone ended up being relocated, and currently reside at the Louvre in Paris (Jacobs and McCurdy, 2002).
33. “Alice” (1990)
32. “Deconstructing Harry” (1997)
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