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What do cows in India, Mexican bugs and Egyptian mummies have in common?

If you said, “Rembrandt,” give yourself a cigar.

Most of us, when think of color, think in the abstract. Color is the spectrum or the rainbow. Or the deciding factor in which car we buy. We think we know what “blue” means, or “yellow,” but that doesn’t say what particular blue or what of many possible yellows. Just an abstract approximation. Exact hues require incarnation. 

And so, for an artist, color is pigment, and pigment is ornery, peculiar and sometimes toxic, sometimes distressing, even morally questionable.

Poet William Carlos Williams wrote in his book-length Paterson, “No ideas but in things.” It was the total anti-Platonic declaration of faith in the here-and-now, the lumpy, gritty, quotidian things we can feel with our fingers or stub our toe with. I paraphrase his dictum with “No color but in things.” This is not abstract, but palpable.

A painter cannot simply decide on green or yellow, but on what pigment that paint is made from. Each acts in its own way, mixes with others differently, dilutes differently, requires a different thinner, binder or medium, displays varying levels of permanence, transparency and glossiness. The painter cannot think in abstract hues, but in the actuality of the physical world. Hands in the mud, so to speak.

The earliest pigments were dug from the earth or sifted from the cook-fire: Ochers and soot. The caves of France and Spain were painted with these pigments. 

They had to be worked into submission by the artist, grinding, mixing, adding medium and binder. His — or her (we cannot know for sure) — hands got dirty in the process. There was a smell to it, fresh loamy smell or the acrid residue of the hearth. There was a feel, gritty or pulverized, oily, or smudgy like moist clay.

So, until the mid-19th century, all paints were made from the things of this world. Soils and rocks, plants and snails. Each pigment had its idiosyncrasies and those had to be reckoned with when mixing them or placing them side-by-side. None was pure, save, perhaps, the blackness of soot.

Then, in 1856, an 18-year-old chemist named William Henry Perkin, trying to find a cure for malaria, found instead a new, synthetic purple dye — the first aniline dye. He called it “mauve,” or “mauveine.”

A decade later, the German chemists Carl Graebe and Carl Liebermann, working for BASF, synthesized alizarin crimson, making an artificial pigment that matched the natural alizarin dye that had been extracted from the madder plant. It was the first color created from an element of coal tar — a byproduct of turning coal into coke.

Apres moi, le deluge” — Since then, there has been a flood of synthetic colors, all devised in the laboratories of giant corporations. There are the aniline dyes, the azo dyes, the phthalocyanine dyes, diazonium dyes, anthraquinone dyes — a whole chemistry lab of new industrial color. Many of these new dyes and pigments were brighter and purer of hue and more permanent.

 (Not all: the new chrome yellow that Vincent Van Gogh used developed a tendency to turn brown on contact with air. Properly protected, chrome yellow is familiar as the paintjob on most schoolbusses).

Nowadays, even oil and acrylic paints with traditional names, such as burnt umber and ultramarine are likely to be produced industrially using chemical derivatives. But that shouldn’t blind us to the fact that Rembrandt or Michelangelo had to arrive at their paints through laborious and time-consuming processes.

Most pigments came to the artist’s atelier in the form of a rock or a sediment. It had to be ground down to a powder, a process normally done by an apprentice — basically an intern: “Bring me a latte, a bearclaw and the powdered cinnabar.” Being ground to a grit wasn’t enough; the poor apprentice sometimes had to spend days with the pigment between grinding stone and levigator or muller, working it into pulverized paste that could be mixed with a binder and medium and finally used by the artist on canvas.

It wasn’t until the advent of the industrial revolution and the invention of a pigment-grinding machine in 1718, that the tedious work of pigment making became doable in large quantities. And it wasn’t until the mid-19th century that prepared paints, sold in zinc tubes, made it possible for artists to buy portable paints they could carry out into the countryside to paint in the open.

But we should not forget the sometimes ancient origins of the paints used for the canvasses of the Renaissance, the Baroque — the Old Masters. This is where the Indian cows, the Mexican bugs and the Egyptian mummies come in.

First, let’s look at a few of the standard paint-sources from this pre-industrial age. Many of them have wonderful and memorable names, now largely gone out of use.

We’ll take the reds first. None was perfect, several were lethal. 

Carmine — This is the Mexican bug I mentioned above. The cochineal scale insect grows on certain cactuses in Central and South America. It is a bright violet- to deep-red color. The Aztecs called it “nocheztli,” which means “tuna blood,” and dyed the tunics of Aztec and Inca royalty.

Crimson — Before the Conquista, a European scale insect, growing on the kermes oak, provided a red dye. These insects were picked from the twigs with fingernails and processed into a scarlet dye. It was the color used to dye the curtains of the Temple in Jerusalem. Also widely used by ancient Egyptians and Romans. It was less efficiently grown and produced than the cochineal of Mexico, and so was replaced. Michelangelo used it in his paint.

Vermilion — A scarlet red form of mercury sulfide and highly poisonous, it was mined in Europe, Asia and the New World as cinnabar and was used also for cosmetics and medicine — hardly a wise use. In its mineral form, it was used to color Chinese lacquer. A finer, and redder version was first synthesized in China in the fourth century BCE, and depending how well powdered it has been ground, produces hues from orangey-red to a reddish purple that  one writer compared to “fresh duck liver.” It is still also produced by grinding cinnabar. 

The terms “cinnabar” “vermilion” and “Chinese red” are often loosely interchangeable. The finer the grinding, the brighter the red. Painter Cennino Cennini in his 15th century Craftsman’s Handbook wrote: “If you were to grind it every day for 20 years it would simply become better and more perfect.” It was the most common red in painting until it was replaced in the 20th century by cadmium red.

Dragon’s blood — Mentioned in a First-Century Roman travel guide (a periplus), it is a maroon-red pigment made from the sap of various plants, most notably the Dracaena cinnabari. Medieval sources wrote that it was made from the blood of actual dragons. It is also what gives classic violins their reddish varnish. In several folk-religions and in neo-paganism, it is a source of magical power, presumably because of its supposed connection to dragons. 

Minium — Also known as red lead, this orange-red pigment was commonly used in Medieval illuminated manuscripts. It was made by roasting oxidized lead in the air to form lead tetroxide. It is named for the Minius River between Spain and Portugal, and because this red lead was used for the small letterings and illustrations in hand-made books, it is the source of our word, “miniature.” 

Near colors of yellow, orange and purple had their sources, too. 

Gamboge — A yellow pigment formed from the resin of the evergreen Cambodian gamboge tree (genus Garcinia). Coincidentally, the name comes from the Latin name for Cambodia. It is the traditional color used to dye Buddhist monks’ robes. The pigment first reached Europe in the early 17th century. When mixed with Prussian blue, it creates Hooker’s green. A strong laxative if ingested; in large doses can cause death. 

Orpiment — A bright yellow pigment gathered from volcanoes and hot springs and is a highly poisonous compound of arsenic and was once used as an insecticide and to tip poison arrows. It was traded as far back as the Roman empire. Its name is a corruption of the latin auripigmentum or “gold pigment.”

Realgar — Realgar was, along with orpiment, a significant item of trade in the ancient Roman Empire and was used as a red paint pigment. It is an arsenic sulfide mineral and sometimes called “ruby of arsenic.” Early occurrences of realgar as a red paint pigment are known for works of art from China, India, Central Asia and Egypt. It was used in European fine-art painting during the Renaissance, a use which died out by the 18th century. It was also once used as medicine and to kill weeds, insects and rodents. Be grateful for modern medicine. 

Madder — Another dye that goes as far back as ancient Egypt, it is a violet to red color extracted from the Rubia tinctorum and related species, plants that grows on many continents, and in southern France is called garance — for those of you who love the great French film Les Enfants du Paradis. It is turned into a pigment from a dye by the process known as “laking,” and so often encountered as madder lake.

Tyrian purple — This is the purple of the Roman emperors, and is extracted from a mucous secretion from the hypobranchial gland of a predatory sea snail found in the eastern Mediterranean. It was worth its weight in silver and it might take 12,000 snails to produce enough dye for a single garment.

Blues and greens were often so close as to be made from variants of the same thing. 

Bice — Is a dark green-blue or blue-green pigment made from copper carbonates, primarily the mineral azurite, sometimes malachite. Lightened, it was often used for skies.

Smalt — First used in ancient Egypt, it is a cobalt oxide use to color glass a deep blue. The glass is then ground into a powder used as a pigment.

Ultramarine — The ultimate blue, made from the mineral lapis lazuli, found almost exclusively in Afghanistan, which, for Europeans, was “beyond the (Mediterranean) sea” or “ultra-marine.” The process of making the pigment from the mineral was complex and the final color was so highly prized, and so expensive, that its use had to be expressed in the contract commissioning a painting by Renaissance artists, less they use some less costly, and less glorious blue. 

Prussian blue — The first modern synthetic pigment, Prussian blue is iron hexacyanoferrate and a very dark, intense blue. It is also sometimes called Berlin blue or Paris blue. It is the blue of traditional blueprints and became popular among painters soon after it was formulated in 1708 — by accident when a chemist attempted to make a red dye and got blue instead. It largely replaced the more expensive ultramarine. After it was imported to Japan, it became the standard blue of woodblock prints. 

Egyptian blue — Long before Prussian blue, the ancient Egyptians manufactured a light blue pigment from calcium copper silicate, by mixing silica, lime, copper and an alkali. First synthesized during the Fourth Dynasty (ca. 2500 BCE), its use continued through the Roman period. The Egyptians called it “artificial lapis lazuli,” and used it to decorate beads, pots, scarabs and tomb walls. 

Indigo blue — The familiar color of blue jeans comes from indigo, made from the indigo plant Indigofera tinctoria. At least, it once did. Now the dye is synthetic. It is a deep, dark blue, almost black. Before the Asian indigo plant was imported to Europe, the dye was made from the woad plant Isatis tintoria. Before the American Revolution, Asian indigo, grown in South Carolina, was the colony’s second-most important cash crop (after rice), and counting for a third of the value of exports from the American colonies. Initially, European woad processors fought against the importation of Asian indigo dyes, as later, after adopting the Asian product, they fought tooth and nail against the synthetic. Progress. 

Verdigris — A green pigment formed by copper carbonate, chloride or acetate. It is the patina on the Statue of Liberty, but in oil paint, it has the odd property of being initially a light blue-green and turning, after about a month into a bright grass green.

Viridian — A darkish blue-green pigment, a hydrated chromium oxide, popularized by Venetian painter Paolo Veronese.

Sepia — a dark brown to black dye and pigment extracted from various species of squid. Most popular as an ink, it has also been used for oil paint.

You will have undoubtedly noticed how many of these pigments were poisonous. It has certainly been suggested that Van Gogh’s madness may have been caused by his habit of tipping his brushes on his tongue.

So many of these pigments relied on the unholy trinity of toxins: mercury, arsenic, and lead. Their toxicity was understood from ancient times. The cinnabar used for vermilion was mined in China by convicts, whose life expectancy was — well, who cared? They were convicts. 

The most common toxic color through history was white, which was most often lead carbonate, or flake white, aka white lead. It was easy to manufacture by soaking sheets of lead in vinegar for weeks at a time and scraping the resulting white powder off the surface of the metal. Flake white was a wonderful, opaque and brilliant white pigment. Unfortunately, it could kill, blind or make mad those who used it. Even today, older houses have sometimes to be de-leaded of their original paint in order to be sold legally. Children are especially vulnerable.

A substitute for white lead was looked for. Zinc white — an oxide of zinc — was tried, but was not as opaque or as white. Nowadays, titanium white is used, safer and nearly as good a pigment.

But, as I said at the top of this article, some of the old pigments were not only dangerous, but morally questionable.

Ivory black — made from elephant ivory, and essentially ivory charcoal, it is (or was) an intense black pigment. Nowadays, it is most often made from bones, as bone black, aka Mars black.

Indian yellow — A pigment brought to Europe from the east, it was described as being made by feeding cows solely on mango leaves, which made their urine an intense yellow, which was then evaporated into a sludge, dried and sold. The cattle were severely malnourished by this diet, and the practice outlawed. There are those who doubt this explanation of the pigment, but no one doubts the strong stench of the bolus. It is no longer made.

Mummy brown — A bituminous brown, made from ground-up Egyptian mummies, both human and feline. Popular from the 16th century, it was good for “glazes, shadows, flesh tones and shading.” In the 19th century, the supply of Egyptian mummies was so great that in England, they were used as fuel for steam locomotives. But when the actual origin of the pigment became widely known, a moral repugnance swept England and the Pre-Raphaelite painter, Edward Burne-Jones was horrified to find out what he was using, “and when he heard what his brown was made of, he gave all his tubes of this color a decent burial” in his garden.

Makes you look at all those rich, warm browns in Rembrandt with a slightly different eye.

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This blog entry is significantly rewritten and expanded from an earlier essay published on the Spirit of the Senses website in March, 2018.

Click on any image to enlarge

In addition to this blog, which I have been writing since 2012, I have written a monthly essay for the Spirit of the Senses salon group in Phoenix, Ariz., since 2015. I was, at various times, a presenter for the salon, which arranges six to 10 or so lectures or performances each month for its subscribers. Among the other presenters are authors, Nobel Prize-winning scientists, musicians, lawyers and businessmen, each with a topic of interest to those with curious minds. I recently felt that perhaps some of those essays might find a wider audience if I republished them on my own blog. This is one, from Sept. 4, 2019, is now updated and slightly rewritten.

One of my great pleasures, when I was an art critic, was visiting artist studios. Certainly, there was usually a mess, spattered paint, cans dripping or tubes squeezed, and rags and brushes. Things taped to the walls, papers scattered and, often, music blaring. But there was also a sense of purpose, a sense that someone here knew what he or she was doing.

I had that sense again recently while visiting my brother-in-law, the painter Mel Steele. I love his work. And I can watch over time as he works and reworks his canvas, trying this or that to make it better.

Mel is a professional. And by that, I don’t just mean he sells his work, or that he is talented. That goes without saying. I mean something more particular. It is something I see in the work and work habits of many artists I have come across, from Jim Waid to James Turrell.

I have been thinking about the manifest difference between the work of an amateur and that of a professional. And I don’t mean to denigrate the work of amateurs. Indeed, there are professionals stunning mediocrity and there are amateurs hugely talented. No, I mean something about the approach to the work.

This is something that I have been cogitating about since retiring. Without making any great boast about my own writing, I can say with utter confidence that I wrote as a professional. This is not a claim about quality or greatness, but about some inner acquaintance with the nitty-gritty of the craft. It has been 10 years since I worked for The Arizona Republic and I can say with confidence that writers never really retire: They just stop getting paid. 

In 25 years with the newspaper, I wrote three-and-a-half million words. Since retiring, I have written another million-and-a-half for this blog. My fingers get itchy if they don’t pound a keyboard. 

In his book, Outliers, Malcolm Gladwell writes that the secret to achieving meaningful achievement is to repeat something 10,000 times. The book has been trashed by many critics as a kind of pop psychology, but without taking the actual number as gospel, certainly one of the things that makes a professional is that repetition. You don’t become a professional — as I mean it here — by being hired. You do it over the long haul, writing every day for years. Or painting every day for years. Or dancing, or playing violin. Or, for that matter, plumbing or dealing in the stock market.

For all that patience, what you get are several things. First, you get better at what you do. But you also become familiar with the business. By that, I don’t just mean the financial side of the work, but the daily bits of familiar habit. As a writer, that means understanding deadlines, the importance of editors and copy editors, the argot of the trade — point size, picas, inches, folios, air, heds, ledes, trims, slots, cutlines, sidebars, widows, and more than I can even now remember. But was once the lingo of my daily life.

If told I had 10 inches to fill on deadline, I could write a piece that would come in at 10 inches, give or take nary more than a line, before I even measured it. You just have the feel of it. Occasionally, I would return to the office from a concert at 10:50 p.m. to write a review and have 10 minutes to file before deadline. I could whip that sucker out: Ten inches in 10 minutes, and feel at the end like a rodeo cowboy tying the feet of a calf and throwing my arms out in triumph.

More important, you divest yourself of the bad habits of your amateur years and your novitiate. You unconsciously avoid using the same word twice in paragraph; you vary your sentence length; You know instinctively to include just the amount of background your reader needs, without burdening him or her with unnecessary detail; and you know in what order to present that background. You become aware of consistency within a piece. You know the difference between first ref and subsequent. You don’t leave readers hanging with unfamiliar and unexplained acronyms.  Do you know where commas fall? Do you abbreviate “street” or not? All this comes with familiarity and practice. And becomes second nature.

I now look with embarrassment at something I wrote when I first came to the newspaper business because I see all the stupid mistakes I made. Rookie mistakes. Over time and countless deadlines, you leave those inelegancies behind.

Most of all, you gain a comfort level: a sense that you know what you’re doing. Like a pianist who can run his spider fingers up and down the keyboard and confidently hit each B-flat as it passes. Or a painter who automatically reaches for the Hooker’s green because the Phthalo won’t give him the shade he needs.

You watch Jacques Pepin on TV slicing an onion and you can see how second-nature it has become, how quickly and accurately he does it. He knows how to make an omelet because, as he preaches, he’s done it 10,000 times. There may be more creative or innovative chefs out there, even among amateurs, but you have to admire Pepin for his confident professionalism.

Nor is a professional precious about his work. Museum curators can be fussy about white gloves and humidity levels, but the artists themselves are seldom so concerned. If they screw up, “I can always paint another one.” It is not unusual for Mel to paint over some detail he was unhappy with, even weeks or months later, to alter the work. It is only amateur writers who bitch and moan about editors changing their sacred texts. Editors (good editors — and I was lucky to have only good ones) make the writing better, cleaner, more precise. Even such things as cutting stories to fit news holes won’t perturb the professional. He may negotiate, but he won’t whine.

I’ve written about artists and journalists because that is the world I know best. But much the same could be said about professional musicians, construction foremen or career diplomats. Professionalism, as I mean it here, is not simply about being paid; it is an attitude. An approach to the work. A comfort level and familiarity, an ease, an assurance.

And any true professional can spot a navvy in an instant. You won’t necessarily feel superior, but you will feel a kind of pity for the poor beginner. There is so much to learn that is entirely beyond merely talent.

There are classics, there are best-sellers, there are reference books. There are, in fact, books of all sorts and they keep coming out. The best-sellers are on the charts for a few weeks or months and three years later, libraries begin deaccessioning them; they turn up on the lower shelves of thrift stores or in dollar-bins at used book stores. Classics keep getting published in ever newer editions and more up-to-date translations. (Reference books are being replaced by Wikipedia). 

But there is a class of books that often gets forgotten, and of which I am a particular aficionado: peculiar books. I realized this the other day when I picked up off my shelves — after many years of neglect — a volume of Voyage autour de ma chambre, or Voyage Around My Room by 18th Century author Xavier de Maistre. It is a travel book detailing the geography, geology, climate, economics and the art and culture of the author’s bedroom. It is written in the form and style of a standard travel book, and while its intentions may have been satiric or at least comic, de Maistre plays it straight all the way through. 

Its author was a military man who was placed under house arrest after illegally engaging in an “affair of honor,” or, in other words, a duel. He was cooped up in his room for 42 days and took the time to write his book, which he never really intended to be published. His older brother, Joseph de Maistre, however, got hold of it and had it printed in 1794 without Xavier’s knowledge. It became something of a minor literary sensation and was republished several times. 

“The walls of my room are hung with prints and paintings that greatly embellish it. I most sincerely wish I could let the reader examine them one by one, to amuse and distract him along the road that remains to be traveled before we reach my writing desk; but it is impossible to explain a painting clearly as it is to paint a faithful portrait on the basis of a description.” 

De Maistre goes off on many tangents. I love tangents; I always have. I remember once, when… well, maybe another time. 

My own library has its fair share of arcane and esoteric books. Contemporaneous with de Maistre is Denis Diderot’s Jacques the Fatalist, another sort of travel book, although where Jacques and his master are traveling is never quite made clear. Through the book, the servant Jacques passes the time by telling many stories, most of them interrupted before they conclude. 

Then, there is The Travels of Ibn Battutah, an Arabic book from the 14th century in which its author travels through all the lands of the Dar al-Islam. He put on more than 70,000 miles in his wanderings, more than three times the distance traveled by Marco Polo. The full title of his book is A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Traveling, but most just call it the “Travels.” 

Then there is The Narrow Road to the Deep North, by Japanese poet Matsuo Basho. Published in 1702, it is as much haiku as prose, as the author travels by foot across northern Honshu, visiting shrines and literary sites. “Every day is a journey, and the journey itself is home.”

More facetious is George Chappell’s Through the Alimentary Canal with Gun and Camera, published in 1930, with illustrations by Otto Soglow. 

One of the most overwritten books I know, purple as any prose ever penned, is John C. Van Dyke’s The Desert, from 1903, a paean to his visit to the great American Southwest. For those who like this sort of thing, this is an utter and complete delight. It is difficult to quote him briefly; his charms are in his expatiation. He begins by talking about a group of mountains in the Colorado desert: “For days I have been watching them change color at sunset — watching the canyons shift into great slashes of blue and purple shadow, and the ridges flame with the edgings of glittering fire. They are lonesome looking mountains lying off there by themselves on the plain, so still, so barren, so blazing hot under the sun. Forsaken of their kind, one might not inappropriately call them the ‘Lost Mountains’ — the surviving remnant no doubt of some noble range that long centuries ago was beaten by wind and rain into desert sand.” 

To find language more garish, you would need to go to A Book of Clouds by William A. Quayle, from 1925, a series of black-and-white photographs layered with encomia and reminiscence. Writing about clouds and trees, he goes on: “In cloudy summer days the whole sense of the summer personality of a tree becomes manifest. The observer is not blinded by the light and not misled by the empyrean distance and height and azure. The tree stands as a picture hung and framed upon a gallery wall. It intrudes on you there. It seems to feel its own dignity and stands to have itself observed, the very picture of modest yet unashamed loveliness.” 

They are not all travel and nature, these oddities of publication. I have a copy of 1933’s Hoofbeats by the great cowboy actor William S. Hart. When retired from making movies, he wrote in his introduction, “You can’t see me on the screen any more and I do so yearn to be remembered,” and so he wrote a series of Western novels. Hoofbeats begins: “How the wind did lash the rain into our faces! The flashes of lightning were so brief that where you were quite sure you had seen solid ground, your feet would slide into a deep puddle. Then, too, my captors had bound my arms with a stout rope, and it was not easy to make headway against the storm.” 

I bought this tome many years ago while visiting Hart’s home, Horseshoe Ranch, in Newhall, Calif. The property was bequeathed to the state and is now William S. Hart Park and Museum. 

There are Indians as well. My late wife was besotted from childhood with American Indian stories and lore. She had a collection of arrowheads and stone axes. We had, at one point, a library of books on Native America that would have been the pride of a minor research facility. Most of them, we sold as a unit when we moved from Arizona to North Carolina. Among those we kept is James Mooney’s Myths of the Cherokee and Sacred Formulas of the Cherokees, first published in 1900. She used several of the spells and curses against her ex-husband. 

There are piles more oddities on the shelves. I don’t want to list them all. I should probably mention Robert Burton’s Anatomy of Melancholy, an early exploration of depression and mental illness, wrapped up in Latin quotations and wild digressions, from 1621. Or the odd architectural book, framing memes and ideas in design and planning, called A Pattern Language. On a more risque side, there is Patrick Dennis’ Little Me, a fictional autobiography of a fictional dim-witted sex-bomb actress named Belle Poitrine. And Peter Fryer’s compendium of blue stockings, Mrs. Grundy: Studies in English Prudery

But it isn’t just arcane subject matter than interests me. Sometimes it is the titles alone that catch your interest. One of my favorite oddball books is George Leonard Herter’s Bull Cook and Authentic Historical Recipes and Practices, one of the looniest books ever to see ink. ((I’ve written about it elsewhere). He includes the Virgin Mary’s favorite recipe for spinach and the fact that she loved bagpipe music. Also, how to survive a nuclear bomb and the dangers of peppering your eggs. Herter wrote several other books, including How to Live with a Bitch

Titles can get quite involved. I learned music theory from Allen Irvine McHose’s The Contrapuntal Harmonic Technique of the 18th Century. I’ve collected books simply for their titles. Such as Phylogenetic and Morphological Problems of Taxonomy in Relation to Hominid Evolution and the immortal Design of Active-Site-Directed Irreversible Enzyme Inhibitors, by Bernard Baker. Everyone should have a copy, prominently placed in the living room bookshelf, just for the consternation of nosy houseguests digging through it. 

This interest in peculiar titles led me to search for others. I found dozens worthy of note. There is even an annual prize for the oddest book title, the “Bookseller/Diagram Prize,” which was first given out in 1978 and awarded to Proceedings of the Second International Workshop on Nude Mice. The following year, it went to The Madam as Entrepreneur: Career Management in House Prostitution

The organizers of the award soon realized a problem. Too many publishers were giving catchy and peculiar names to otherwise sane books to boost sales and, perhaps to get the coveted prize. One winning title was discovered to have been generated solely by algorithms: The 2009–2014 World Outlook for 60-milligram Containers of Fromage Frais. The question was, should that be allowed in competition? 

The odd titles fall into three broad categories. First are the self-help books that need the extra boost from a catchy title. 

And so we have Bombproof Your Horse, which is really just a manual for training your horse not to get skittish at surprises. Then, there’s Outwitting Squirrels and The Beginner’s Guide to Animal Autopsy, which is a pretty-picture book about animal anatomy aimed at young audiences. Living with Scarves is self explanatory. All About Pockets is subtitled: “Storytime Activities for Early Childhood.” The catchy title is amusing, but there are more serious books, such as:

Deodorizing the Skunk by Surgery or Anyone Can Build a Tub-Style Mechanical Chicken Plucker, subtitled “Plucks Turkeys Geese and Ducks Too!” Farming with Dynamite was published by the DuPont company as “A Few Hints to Farmers.” Good-bye, Testicles, by Anne Welsh Guy, is a book to explain animal neutering to your child. 

Then there is the category of histories and explanatory manuals. They cover a great deal. One of the more alarming is May Chushman Rice’s Electricity in Gynecology. Charles Dobson offers the electrifying History of the Concrete Roofing Tile. I did not even know there was a Social History of the Machine Gun. How about the History of Thimbles

There’s also Anne Wilson’s The Book of Marmalade: Its Antecedents, Its History, and Its Role in the World Today. And C.C. Stanley’s Highlights in the History of Concrete. Or Gregory Forth’s A Dog Pissing at the Edge of a Path: Animal Metaphors in Eastern Indonesian Society

A third category is titles from a bygone age, when the world was, well, different. Sometimes it is a change in language, which makes the old title mean something different now. Like Drummer Dick’s Discharge, a 1902 book by Beatrix M. De Burgh about a young soldier leaving the military. Which brings us to the 1713 book, The Symptoms, Nature, Cause and Cure of a Gonorrhoea, not funny in itself, except its author was William Cockburn.  

Among the older volumes is the Popular History of British Sea-Weeds. I would love to own a copy. Among outmoded ideas is J.W. Conway’s The Prevention and Correction of Left-Handedness in Children. Geoffrey Prout wrote a book called Scouts in Bondage. I have no idea. 

I want to throw out there a few other titles. In 1991, the U.K. published The Population of Great Britain Broken Down by Age and Sex. Ambiguity in action. In 1891, Captain John G. Bourke published Scatalogic Rites of All Nations. The title page warns “Not for general perusal.” 

In 1900, an episode in the Second Boer War was chronicled in Thrilling Experiences of the First British Woman Relieved by Lord Roberts. From 1856 comes Three Weeks in Wet Sheets: A Moist Visitor to Malvern

Lesbians get their own subsection, with Lesbian Sadomasochism Safety Manual by Pat Califia and The Big Book of Lesbian Horse Stories by Alisa Surkis and Monica Nolan.

And finally, a few last Bookseller/Diagram Prize winners. Unsolved Problems of Modern Theory of Lengthwise Rolling, by A.I Tselikov, S. Nikitin and E.S. Rokotyan — about rolling as a metalworking technique. 

Greek Rural Postmen and their Cancellation Numbers, by Derek Willan. Not a large audience for that one. Weeds in a Changing World by Charles H. Stirton. Designing High Performance Stiffened Structures. The Stray Shopping Carts of Eastern North America: A Guide to Field Identification. Strangers Have the Best Candy

Alan Stafford’s Too Naked for the Nazis is about the once-famous vaudeville act of Wilson, Keppel and Betty, which was denounced as “indecent” by Joseph Goebbels in 1936. 

There’s also Dentistry for the Deceased Annual 1974, Teach Your Wife to be a Widow, Help Lord — The Devil Wants Me Fat! and The Pop-Up Book of Phobias. Boo. 

The Bible says “Of making books there is no end.” The same for goofy books. If you have a favorite weird book or book title, please add them in the comment section. 

Click on any image to enlarge

In my seven decades — half of them spent as an art critic — I have been to too many art galleries and museums to be able to count the shows I have seen. Nor can I count the concerts, recitals, theater productions I’ve seen or books I’ve read. Most of them I’ve enjoyed, but few were so memorable that I still have in my nostrils the aroma they gave off. 

This is not to disparage most of the others. I’ve eaten too many restaurant meals to count. Most of them I enjoyed. They did what was asked of them. But can I recount a ribeye I once had in Bakersfield? No. That would be silly. 

But there are meals and concerts that stick, art exhibits that did more than give an hour’s pleasure, concerts that changed my way of thinking about the world. 

And let’s be honest, one is willing to pay the ticket price for a lot of minor pleasure in the expectant hope that this next one will be a world-changer. The odds are against it, but we persist. Every once in a while, we are gobsmacked, and know why it has been worthwhile to sit through a hundred Beethoven Fifths to get to this one that goes beyond mere pleasure to transcendence. 

We live for those moments; they make life worth living. 

In a recent blog, I recounted my earliest such encounters, with Eugene O’Neill at the McCarter Theatre in Princeton, N.J., when I was in high school. With J.M.W. Turner at the Museum of Modern Art in New York a few years later. With Emil Gilels at the Brooklyn Academy of Music the same year. These all set my life on a course to spend it with art and music. These all proved to my adolescent heart and mind that there was something more real, more important, than the suburban life I was being brought up in. 

But the immersion didn’t end there. In subsequent years, there were many exhibits and concerts that stand out. That became such an engrained part of my life and world view, that it is as if I was still standing in front of those paintings, or sitting in the concert hall, hearing those notes. 

Let’s just take three piano recitals as examples. In 1991, I heard Maurizio Pollini at the Dorothy Chandler Pavilion in Los Angeles. In the first half of the recital, he played all of Chopin’s Preludes. In the second half, he played the Berg sonata and Schoenberg’s Six Little Pieces, Op. 19. All that was great. But he finished with the Stravinsky Three Scenes from Petrushka, one of the most difficult bravura piano pieces ever written. Pollini tore through it like a demon, but made every note musical. It blew me away. (The recital was notable for its intermission, too. The doors to the hall were locked and for nearly an hour, we could hear the piano being re-tuned behind those doors. Apparently Maestro Pollini was not satisfied with the instrument. We were kept waiting in the lobby until he gave his approval to the tuning). 

In 2008, I heard Jeremy Denk at Zankel Hall in New York, the recital hall that is part of Carnegie Hall, play the single most daunting program I could imagine, with Charles Ives knucklebusting Concord Sonata in the first half, and Beethoven’s mind-busting Hammerklavier Sonata in the second. I could only think of John Lennon’s immortal line “I got blisters on me fingers.” For an encore, he reprised the Hawthorne movement of the Concord. Very like running a 200-meter directly after running a marathon. 

I’ve heard Denk several times since then, and each time, his playing was, if not so Olympian, certainly significantly memorable. He proved to me, for instance, that the etudes of Gyorgy Ligeti are great music. And that Beethoven’s Eroica Variations are actually comic. 

Then, in 2011, I heard Andre Watts play the Liszt B-minor sonata in Scottsdale, Ariz., on an all-Liszt program. I had the perfect seat to see his fingers spin over the keys, and learned a great deal about the disposition of Liszt’s voicings by being able to see Watt’s fingers. His playing was ethereal. Liszt was a Watts specialty. 

But it wasn’t only music. After my initial infatuation with O’Neill in high school, I had seen too many mediocre live theater productions, and had come greatly to prefer movies. Theater seemed too artificial, too, well, “theatrical” for my tastes. But then, in 1993, I saw the original Broadway production of Tony Kushner’s Angels in America — both parts on successive days — and saw what live theater can do that nothing else can. It was one of the seminal experiences of my life. 

(It was also ruined for me most other theater, because so seldom is it ever this overwhelmingly powerful. But I have seen other great theater since then. Angels is not sui generis. I have seen Angels three more times, once in its road production —not all that good — once in a production by Actors Theatre in Phoenix, which was nearly as good as the New York production, and finally, in its Mike Nichols filmed version, which is very different from the stage version. It is a movie, not theater. Very good, but still, not the live experience on stage. The same difference between seeing the movie Amadeus and the stage version. Movie is good; live is great.)

I got to travel for my newspaper, and was able to review many major art shows around the country. They have been some of the most eye-opening and mind-expanding things I’ve done. 

In 1994, I saw John James Audubon: The Birds of America at the Art Institute in Chicago. It featured 90 of the original paintings used for the engravings published in his books. The originals persuaded me that Audubon might be considered America’s greatest artist. (You can read a version of my newspaper review here.)

In 1996, I visited Philadelphia for the big Cezanne show at the Philadelphia Museum of Art. One hundred oil paintings, 35 watercolors and 35 drawings from public and private collections. It was an overwhelming experience. I never knew there were this many distinct greens, blues, blue-greens, and greenish blues. And when you swipe a bit of vermilion against them, the whole thing glows like neon. Seeing Cezannes live is a very different thing from seeing them reproduced in books. 

In 1999, I got to see the great Jackson Pollock retrospective at the Museum of Modern Art, which gave me the rare chance to see his Blue Poles, which is normally hidden away in the National Gallery of Australia in Canberra. 

That same year, there was a great Van Gogh show at the Los Angeles County Museum of Art from the Van Gogh Museum in Amsterdam. Like having the chance to see Pollock’s Blue Poles, I got to see Vincent’s iconic Wheatfield with Crows. The show as a whole was the best introduction to the artist’s growth from a clumsy, almost talentless neophyte to one of the world’s greatest painters. He wasn’t always Van Gogh, but when he became himself — the very definition of transcendence. 

I’ve been to Chartres Cathedral four times, and each time was overwhelming. I’ve now been to most of the great churches of northern France. The single most beautiful manmade thing I have ever seen is the north rose window at Chartres. I have sat transfixed in the south part of the crossing, staring back to the north, in total, for hours. It is a meditation or very like a prayer, if such can be said for a complete atheist. 

Overall, it is music that has most provided me with this feeling: Of taking me out of myself and letting my mind expand to a size larger than mere me-ness. Of course, most of the hundreds of concerts I have attended have only provided pleasure and entertainment. But there are those that do more. I thirst for those. 

In 1994, I heard the Philadelphia Orchestra under Wolfgang Sawallisch play the Strauss Don Juan and I felt music not just through my ears, but through my whole body and being. 

I’ve heard Gustavo Dudamel twice live. Once playing the Mahler First with the LA Phil, shortly after his appointment as music director. But before that, in New York with the Israel Philharmonic, playing the Tchaikovsky Fourth. That was in 2008; the Israel Phil was then an orchestra made up of older, formerly Eastern European men — bald-headed old pros who could give a polished performance under any conductor. But they played with the enthusiasm of little boys, even smiling at this bit or that as they produced the sound. After the performance, Dudamel, instead of turning and bowing to absorb the adulation of the audience, immediately danced up into the orchestra and jumped up and down with the musicians, shaking hands and pointing out soloists. I’ve never seen such a powerful effect a conductor has had on a group of musicians. They seemed to love him back. 

There have been other concerts: In 2008, there was Ozvaldo Golijov’s Ainadamar with Dawn Upshaw; in the same year, there was Doctor Atomic at the Metropolitan Opera in New York. In 2009, there was Nixon in China with Robert Orth in the title role. In 2010, Steven Moeckel played the Beethoven violin concerto with the Phoenix Symphony at the Scottsdale Center for the Arts. I have never heard a better, more moving and detailed performance of the concerto. At least not live. 

Sometimes, it is only a single work on a program. I’ve heard Itzhak Perlman I don’t know how many times. He’s a miracle; but he isn’t always completely engaged. He can give a creditable performance even half asleep — and he has been known to. But then he will redeem himself. In 2008, he gave a performance in Scottsdale. He ended the recital with his usual encore pieces and tired jokes. The same jokes over and over each concert. Perlman can be quite tiresome. And he opened with a Bach sonata, well played but nothing special. Then, as I wrote in my review:

“But then, with the Richard Strauss violin sonata, the sun shone through and the angels sang. It’s not for nothing that Perlman is a superstar. He gave us a version of the music no one else could give. Rich as butter, emotionally complex and powerful, he persuaded us that the Strauss sonata is a major piece of music, rather than B-list work by an A-list composer, which is how it’s usually ranked.

“From the opening notes the music dripped with personality, as Perlman pushed or dragged the notes just enough to create the kind of perfect phrasing that makes the music speak directly to your innards.”

It is for moments like that for which we will put up with so much less for so long. 

There are two other moments I would like to mention. 

The first is a concert with pianist Lang Lang. He has a bad reputation with some critics for histrionics on stage — rocking and eye-rolling — and he has on occasions played loud and fast, but without much impact, for which he has gotten the nickname “Bang Bang.” But he can also play the way he did in the slow movement of the Chopin concerto, on Oct. 24, 2008 (2008 was a very good year for me). As I wrote in the review:

“At the conclusion of Goethe’s Faust, his aging hero looks out on the world with a note of satisfaction. ‘I could almost wish this moment to last forever, it is so beautiful.’

“That is exactly how pianist Lang Lang played the slow movement of the Chopin E-minor piano concerto Sunday with the Phoenix Symphony. He lingered over it, stretching its already vague rhythmic drive down to a near halt, and stopping the audience’s breath with it.

“Each phrase seemed to pour forth spontaneously from the pianist’s fingers, followed by another seemingly thought of on the spot. No two phrases were played at the same tempo, and each tempo seemed perfectly expressive.

“It is a rare performer who can risk such an arrhythmia, and who can use it to make the music express poetry and longing, dreaming and anticipation. It was one of the best performances ever given by a soloist at Symphony Hall.”

My best moments in the concert hall has been when time completely stops and I get a glimpse of eternity — not eternity as an infinite number of moments end-to-end, but a eternity as utter timelessness. Time ceases to exist. 

That has happened each time I’ve heard Yo-Yo Ma play the Bach cello suites. I’ve heard him several times, including doing all six in a single concert. 

“Ma concluded with the sixth suite, as intense as an Aeschylan tragedy, with climaxes at the slow allemande and the even slower, deeper, more intense sarabande. Blood almost ceased moving in my veins and only started pulsing once more with the gavotte that followed, as the relief from tragedy, and a reawakening to the life of the body.

“This kind of music is why we listen to classical music: It isn’t enjoyment we are after but solace, reflection, a reconnection with the more important parts of ourselves. It brings us to the place where the deepest thought and the most profound emotion cannot be told apart; they are the same thing. It is proof that art is not merely entertainment, but food for our deepest hunger.”

There are many more such moments over the years, but I can’t mention them all. This is already too long. But, my life has been nurtured by such moments and experiences. They have made me who I am. 

I am reposting an earlier piece, about the Declaration of Independence, on this Fourth of July. It seems appropriate in this age when Enlightenment values are under siege. 

Perhaps the most peculiar thing about the Declaration of Independence is that the portion of it that seemed commonplace when it was written now seems revolutionary, and the part that seemed to its framers as most central, to us seems trivial, even whiny.

As a piece of rhetoric, it begins in generalities, narrows to specifics, and ends in a course of action. It couldn’t be more concisely structured. The committee charged with drafting it in the summer of 1776 chose wisely when it asked Thomas Jefferson to write the first version. Jefferson’s prose is a model of late 18th-century style: precise, lucid and syllogistic.

But the only part of the Declaration that most people can recall, outside the opening, “When in the course of human events,” is the second paragraph. That second stanza contains the seed of every revolution that followed, from the bloody French to the bloody Russian. It is a statement of belief that is the foundation of American society, and almost every government created since 1776.

It states baldly and without argument or support, that all men are born equal, have certain rights by virtue solely of being born, and that when a government fails egregiously to effect the safety and happiness of the people, it is their right to replace it.

But Jefferson didn’t invent its ideas whole cloth. In fact, as Jefferson wrote years later, the purpose of his stirring words was “not to find out new principles, or new arguments, never before thought of, but to place before mankind the common sense of the subject, in terms so plain and firm as to command their assent, and to justify ourselves in the independent stand we are compelled to take.”

Much of the remainder of the Declaration is given over to a litany of complaints the colonies had about British governance. Some of these complaints still seem legitimate; many seem trivial, even trumped up. “The King did this” and “The King did that.”

He has plundered our seas, ravaged our coasts, burnt our towns and destroyed the lives of our people,” it says. Pure hyperbole.

These complaints were the part of the Declaration that was “news” in 1776. They constituted what made the document inflammatory.

Few can read through the whole of the Declaration of Independence now without a sense of fatigue: Those complaints were the issues of 1776, not of today.

It is the second paragraph that seems told to all people at all times, and remains news to us in the 21st century.

Bridge between ages

But to follow those ideas from the century before the Declaration into the ink on its page shows just how important its year of birth was. It was born in the cusp between two great ages, two overriding sensibilities, and partakes of both.

The period from about 1750 to about 1825 is one of the richest in humankind’s history, fertile, even febrile. It is in many ways, the hinge between the past and the modern, between the classically minded 18th century and the Romantic 19th. From an age of Reason to one of Sentiment — as it was called at the time. In Europe, it was the age of Goethe and Rousseau.

And no figure in the American experiment better demonstrates that shift of sensibilities than Jefferson.

On one hand, he epitomized the faith in science and logic of the Enlightenment; on the other, he shared with the revolutionary Rousseau the belief in the nobility of humanity and its drive to social improvement.

You can hardly fail to notice this point when you visit Jefferson’s home in Virginia.

Monticello is a mirror of its maker. Jefferson built a model of Palladian proportion and filled it with moose antlers. The outside lines of the house are clean and mathematically rational. The inside is a warren of peculiar and unnerving spaces.

Jefferson never fully reconciled these two aspects of his personality. He was a slave owner who sings of the dignity of the free man. How much more conflicted than that can you be?

The Declaration of Independence speaks to us now, in large part, because of this clash of sensibilities in Jefferson.

On the one hand, you have the ideas of the Enlightenment, that brilliant flame of philosophy and science that sprang up in Europe in the 17th and 18th centuries.

On the other hand, you have the growth of the individual as a thinking and feeling person.

The Enlightenment preached rationality and temperance, tolerance and universal principals. One of its most influential writers was John Locke, who, in his Second Treatise on Civil Government, from 1690, wrote that all human beings have natural rights and that these included “life, liberty and the pursuit of property.”

It was an idea that took hold and flourished.

By the time of the American Revolution, the idea was commonplace. It shows up in George Mason’s Virginia Declaration of Rights in June 1776, in slightly altered form:

“That all men are by nature equally free and independent and have certain inherent rights, of which, when they enter into a state of society, they cannot by any compact, deprive or divest their posterity; namely, the enjoyment of life and liberty, with the means of acquiring and possessing property, and pursuing and obtaining happiness and safety.”

When you compare that with what Jefferson first wrote, you can see how much better a writer Jefferson was. He only needed 31 words to say what Mason required 57 for, and say it more forcefully and memorably.

An economy of words

Jefferson’s first take on this was considerably more sonorous, but still not quite there:

“We hold these truths to be sacred, that all men are endowed by their Creator with certain unalienable rights, and that among these are life, liberty and the pursuit of property.”

It was a committee of five, delegated by the Second Continental Congress, that were given the responsibility to draw up the Declaration. Jefferson wrote that first draft, but Benjamin Franklin, also on the committee, struck out “sacred” and replaced it with “self-evident.”

By 18th-century reasoning, self-evidence was universal, while sacredness could be construed as sectarian. Franklin wanted to emphasize the universal truth of the proposition.

And Jefferson himself changed “property” to “happiness,” and with that stroke made the Declaration jump from the past into the future.

The past was Thomas Hobbes, with his sense of the nastiness, brutishness and shortness of life, and a belief that the natural order of mankind was greed, rapine and thievery. Only strong central government, he wrote, could possibly control the natural impulses of humankind.

The future was Rousseau’s perfectibility of man, his belief in the nobility of those uncorrupted by society and government, the “natural man.”

The middle was Jefferson, perfectly if perilously balanced between.

The right of life remained pretty much the same looking forward and back, but the other two rights changed meaning over the cusp of 1800.

Locke believed that all humans coveted was property; Jefferson realized that there were many routes besides ownership to humanity’s true goal, individual happiness. Hence, the change in language.

Liberty is the word that has changed the most. In the 18th century, it meant being left alone, basically. Your government let you be: Taxes shouldn’t be too onerous and armies shouldn’t be quartered in your home at the whim of the commandant.

But by the 19th century, liberty took on a more revolutionary turn: Romantic writers saw liberty as the antidote to repressive regimes around the world and one read poems to Count Egmont, the Prisoner of Chillon and Nat Turner. It fueled popular movements all across Europe and led to a crisis year in 1848. Liberty meant revolt — a very different thing from what John Locke had in mind.

(And it makes almost comic the confusion of the two versions of liberty conflated by contemporary anti-tax factions and the paranoid fringe looking for the black helicopters that we can get all belligerent and militant about “tyranny” in Washington, when compared to what is happening in Syria, Turkey, Russia or North Korea, we remain among the most liberty-ridden people on earth. Admittedly, the Declaration of Independence itself is full of the same sort of inflated rhetoric.)

“Life, liberty and the pursuit of happiness.”

This meant that the Declaration could speak, Janus-like, forward and backward. The fulcrum of modern history. The Enlightenment is emerging from its chrysalis into the age of Romanticism.