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• W290827419 abstract "Each age, it is found, must write its own books; or rather each generation for next succeeding. The books of older period will not fit this. Taken literally, Emerson's statement is excessive. It is not books that date but interpretations that are made of them. These do fade, sometimes very fast. This is major conclusion I draw from Carl L. Anderson's account of what Poe has meant both as man and writer to literary culture of Scandinavian countries. His account is thoroughly done and, to degree necessary, thoughtfully nuanced. But there is little in it to get excited about or even to take notes on, and certainly there is nothing important in it to quarrel with. Quite different both from Anderson's study and from each other are two new books on Poe by G. R. Thompson and David Halliburton. we need, Thompson says, after noticing some of ways in which earlier commentary has in his opinion foundered, What we need is a new way of reading Poe.... Need may be a bit strong, for it seems clear that whether needed or not new ways of reading Poe (among others) will continually be proposed, and sometimes concurrently proposed, as is evidenced by publication within a few months of each other of these two interpretations--both original, both very systematically conceived--which reach very different conclusions. To put it in two words, Poe is, according to Thompson, on side of Nothingness, and according to Halliburton on side of Being. That difference can be expressed in two words which most readily bring name of Sartre to mind is mostly a matter of accident. Inevitably Sartre does count for something in Halliburton's discussion, given its phenomenological slant. But neither his discussion nor Thompson's is in any important way conducted under distinctively French auspices. In this respect also interpretations these two books provide cut loose from those of an older period. It was under such auspices that in last decade of nineteenth century Poe's reputation in Scandinavian countries was at its brightest. A number of his tales had been translated into Danish as early as 1855. But Poe failed to catch on, apparently, until he was found useful as a kind of catalyst in anti-realistic, anti-naturalistic movement that was under way in Scandinavia in 1890's. On behalf of this cause he was invoked as an anguished spirit from another world condemned to suffer horrors of `la cite fourmillante.' This of course is Poe, or rather one of Poes, of Baudelaire and of Baudelaire's literary descendants. Once he had served in Scandinavia much same purpose he had served a little earlier in France--a symbolic figure, prophetic of literature of future--Poe was, in effect, shelved. The one substantial residue of his vogue is a long essay written in 1889 by Swedish poet and critic Ola Hansson, essay which Anderson has translated and published as appendix to his book. In his review of evidence from 1900 on, Anderson turns up a few commentaries of interest, but on whole pickings are meagre. Nor can anything different be expected, he concludes, until much more of Poe's work becomes accessible in three Scandinavian languages and until the images of Poe, left over from '90's, are supplanted by the salient facts and judgments of recent Poe studies now available for most part only in academies and in large libraries. As a specimen of what Anderson presumably means by old images of Poe there are these lines, quoted from first page of Hansson essay: Poe is one of lonely ones, one of anointed in spirit and in sorrow, one of prophets whom world stones. He is one of those in whom human race has been differentiated toward a higher form, one of links in chain which stretches from simplest cell all way to man and now continues its organic growth toward unknown form of existence. …" @default.
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• W290827419 date "1973-09-22" @default.
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• W290827419 title "Poe: Between Being and Nothingness" @default.
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