Alfred Hitchcock said that the literary form that most resembles a movie is not the novel but the short story, since it is designed to be digested in one sitting. But the dilemma for moviemakers who adapt short stories is that they almost always need to beef up or expand the story so it can fill 90 minutes or more.
The scarlet petals were floppy as old hats by March, and falling into piles on the rug, so I cut its plastic pot to free its roots and laid it by the compost in the mud. Busy that spring, I never noticed how it waited out the months, night after night in wind, in grueling rain and a late snow, inclining from the compost into light, its new leaves firming, shining, thick, like a novitiate of a strange order, as days warm, growing fierce and quick, blessing the lost plants I’ve lodged there. It rang like church bells, red, on the hour. Now let me learn to love what cannot flower.
The shavings curled from my plane the afternoon she stood a shadow in the door and spoke the single syllable. I thought, So soon, but deep in me a harmony awoke, a rhythm lost in the hammer song I made furnishing the world chair by chair, bed by bed. Her single word was Go. My debt was paid. Joseph’s memory would be satisfied: My craft would find its end in speech—the Word voiced as once when spoken it divided light from dark and all Creation bloomed. I heard my father in her voice. Both sadness and delight indwelt the shop, as if the two were one as they may be when the work of wood is done.
Rickie Lee Jones broke into the music business in 1979 with the jazz-pop novelty hit “Chuck E’s in Love,” and she has been a maddening enigma ever since. At best she’s inconsistent, at worst she’s the embodiment of the tortured artist: all tantrum and attitude with little worthy fruit to show.
We practiced at “The Decontam”— clumsy name for an ugly place—bare concrete rooms buried beneath a protective pyramid mound of soil, turf, and God knows what, designated sanctuary nonetheless for any unlucky enough “in the event of nuclear attack” to survive the initial blast and burn to reach this subterranean space of hollow refuge. The Station Decontamination Centre—to rhyme the place in full, an—as yet—unfrequented location (praises be . . .) where, Tuesday nights, an ill-assorted crew of horns and woodwinds—sackbuts, cornets, clarinets, even the occasional bassoon—would fumble-stumble along through “Colonel Bogey,” “The RAF March Past,” old favorites from Gilbert and Sullivan, “Chu Chin Chow,” and Noel Coward, rehearsing for the CO’s garden party, full-dress dinner evenings at the Mess. They echoed so, those naked rooms and sounding corridors, as if our music might drown out—yes, decontaminate—the cold, blind fury cradled tight beneath the wings of our sleek avenging bombers; full squadrons perched above in laden readiness, paying no heed to our hapless melodies and marches.
Philosopher Michael Ruse is an ardent evolutionist and unbeliever, but he often comes to the defense of believers who are under fire from militant atheists like Richard Dawkins. Ruse says his sympathetic stance toward religion is partly due to his Quaker upbringing. “I grew up surrounded by gentle, loving (and very intelligent) Christians. I never forget that,” said Ruse. He also objects to what he regards as bad atheist arguments. Evolution explains the existence of religion as an adaptive mechanism, but that doesn’t necessarily explain it away. “It is as plausible that my love of Mozart’s operas is a byproduct of adaptation, but it doesn’t make them any the less beautiful and meaningful,” Ruse said (New York Times interview, July 8).