Freed Men

A number of the heavy-weights of Roman literature were freed slaves. Terence, for example, was an African slave, brought to Rome by a senator. His master became impressed with his literary talent and, insensitive to the demotion in quality of life and pay it would mean, freed him from slavery to become a playwright. (Terence wrote six plays and died young.) Horace, one of Rome’s most revered poets along with Virgil and Ovid, proudly admitted he was the son of a freed slave. The great Stoic philosopher Epictetus was himself a freed slave. And these writers overcame the disadvantages of slavery to influence the course of intellectual history—and even cast their shadows into the political sphere. The editors of the Dover edition of Epictetus say “Epictetus was considered the greatest of the Stoic philosophers by Herodes Atticus, a teacher of Marcus Aurelius,” who ruled Rome in the second century C.E. and wrote perhaps the most famous works of Stoic philosophy we have.

Our academy labels Horace and many other Roman writers ‘dead white males’ of the ruling class and so casts them aside. Most people won’t have even heard of Epictetus. The not ignoble idea is of course to give a voice instead to those who’ve been historically deprived of one. The irony is: who better meets this exact criterion than a poet like Horace or philosopher like Epictetus! A ruling class can impose no more thorough a silence on the powerless than through slavery, and Horace shares this heritage with the great African-American writers of today, only it was even closer to him—his father was a slave! Virgil was not a slave (though he did come from Gaul), but he was the sort of un-elitist man to give a chance to the son of a freed slave. Virgil gave Horace his shot by introducing him to the great Roman literary patron Maecenas. You see, the enlightened Roman Republic wasn’t just good for aqueducts. It was good for outsider literature too; its finest writers brought to their work a worldview from outside Rome’s ruling class.

Epictetus’s history as a slave has a special importance to his work. It not only marks him as an outsider but also, I would argue, forms the basis of his Stoic philosophies. His writings frequently criticize the institution of slavery—clearly, he didn’t forget about his early life as a slave—but more importantly the condition of helplessness of which slavery is the apogee colors all his thinking. He returns again and again to the theme of freedom of mind versus that of body; every line of his work speaks to all that we can’t control in life and seeks to define the correct terms of happiness and freedom given this limitation.

A collection of his teachings called the Enchiridion, or “Manual,” begins:

Of things some are in our power, and others are not. In our power are opinions, movement toward a thing, desire, aversion (turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts. p. 1, Dover Thrift Edition

From this premise he draws the conclusion that one can only secure happiness “by withdrawing from the things which are not in our power, and by placing the good and the evil only in those things which are in our power.” (p. 13) The job is therefore to be master over one’s own thoughts, not one’s fortunes, over one’s deeds but not over their consequences. It is what might be called the art of assent, as it’s put in the 177th “fragment” attributed to Epictetus (p. 56). Paleo-Christian monks handed down these fragments across the centuries like Roman pottery, getting more and more broken with each transfer, and it’s just this sort of shabby treatment that’s out of Epictetus’s control and to which, I imagine, Epictetus therefore grants a certain assent. “Let it be,” “Let it go,” “It is what it is,” and like sayings seem to me to have this kind of assent in mind. It’s what I have in mind with my kids when I decide to pick my battles and give in. You want ice cream before dinner? OK, yes. The blessed freedom of it!

The Stoic philosophy is not idle speculation but rather a discipline. It’s meant for practical application to help you live a better life. The Stoics find happiness in the regulation of one’s feelings instead of in victory or salvation in realms outside the self. The idea belongs to a humanistic, rationalist movement of two millennia that begins with Socrates and ends, perhaps, with Freud. Could there be any talking therapy without a Stoic expectation of happiness attainable from within?

The pleasures of Stoic self-sovereignty allow the gladiator-slave Spartacus, at the end of the 1960 movie of that name, to conquer his enemy even as he is crucified by refusing to answer his interrogator’s question. As screenwriter Dalton Trumbo said, it was a movie about men “who in the end preferred to die as free men than live as slaves.” In this calculus, the freedom given to all human beings as a birthright trumps even death. But the pleasures of a free mind exceed Spartacus’s right to disobey—they include also a freedom of imagination. André Breton, the father of surrealism, makes a Stoical retreat from reality towards an inner freedom of thought that knows no bounds. He writes: “Among the many misfortunes to which we are heir, it is only fair to admit that we are allowed the greatest degree of freedom of thought.” (Breton, Manifestoes of Surrealism, p. 4)

Adventure Time in the Rabbit Holes

House of Holes by Nicholson Baker

My rating: 5 of 5 stars


Post-Freudian expressionism has now had a century to percolate throughout the arts. I think in particular of painters and writers, Spaniards and Jews. Picasso, Miró, and Dalí. Sensuous dreamers like Modigliani, Chagall, and Soutine. Kafka and Singer and Marquez. But lately it's disseminated as far as white-bread Montana Eagle Scouts like filmmaker David Lynch and to men with names like Methodist generals in the Civil War: a man named Nicholson Baker has written three literary works of sex fantasy, and a man named Pendleton Ward created the very funny and super-creative expressionistic cartoon Adventure Time (in which Jake the Dog and Finn the Human roam the wastes of the post-apocalyptic Land of Ooo, where the stuff of our own world has been made substrate to fanciful recombinations in the person of characters like Peppermint Butler and Donny the Grass Ogre). Via Freud's nephew Edward Bernays, the father of public relations, psychologically sophisticated expressionism even animates my Cheerios box, which asks me impertinently, "What makes your heart beat a little faster?" over the two sensuous humps of a heart-shaped bowl.

Nicholson Baker's House of Holes is like a sexual Adventure Time. It possesses that same modern combination of self-awareness with expressionistic free-for-all. Baker goes farther with his erotica than any other literary writer I've ever heard of, including D.H. Lawrence, of whom Lenny Bruce said, “This guy can really tear up a piece of ass.” (The Essential Lenny Bruce, p. 216) Yet Baker inspires a sense of expressive freedom that transcends sexuality, much like Lenny Bruce himself does; if he can say that, I think, then surely I can say this. I found the book activated my whole sense of possibility even in non-sexual terms. I could go out to a fancy dinner two nights in a row! What's to stop me? I could put music on right now! Damn straight: I am stone cold crazy insane.

A favorite quote of mine—from Andre Breton’s First Manifesto of Surrealism—is apropos: “Among all the many misfortunes to which we are heir, it is only fair to admit that we are allowed the greatest degree of freedom of thought.” But a freedom of the imagination that excludes sexual desire would be a chicken-shit sort, wouldn’t it? "[T]he reason we left England was just for that right," Lenny Bruce said: "to be disgusting." (p. 216 again) But of course he meant "disgusting" ironically because he held "dirty" words in high esteem. They’re a (relatively) peaceful conduit for vital human aggression, and Bruce saw no dirt on the body parts and functions to which such words referred. The censorious people with their obscenity laws, Bruce observed, don’t hate the words as much as they hate the parts and the deeds and wishes; in the final prudish analysis, "the word isn't dirty—the titties are dirty.” Having gone to jail on charges of obscenity, Bruce called out the hypocrisy in the comparative public lenience toward violence: “Here’s how the titties work. If the titty is bloody and maimed, it’s clean. But if the titty is pretty, it’s filthy.” (Bruce, p. 180)

House of Holes is Baker’s third erotic novel, and also his most imaginative and funniest. Commentators have called all three books funny, but I sometimes get the feeling they have nervous laughter before something that was meant seriously—like kids in a sex ed class or on a trip to see the nude Greek statues at the art museum. Baker always writes elegantly, persuasively, and the people in his novel are real enough for the job, but he’s gone out of his way to fashion a plane of experience purified of anything but the unadulterated physical appetite for sex. His success in fashioning such a plane, and with a certain Eden-like innocence no less, reflects a sustained, sincere act of concentration from its creator. This third novel in particular can be hilarious in its reflections of the absurd contradictions, magic symbols, and gluttony of the id, in its characters’ preposterous lack of public shame, and in their equally preposterous castration anxiety, relieved in preposterous fantastical ways; but still the book’s ethos is in general more fun than funny. It isn’t principally satiric. It doesn’t side with shame by any means. It’s obscene. It’s filled with pretty breasts, penises, vaginas, buttocks, legs, bras, pubic hair, and underwear, and with people making shamelessly “filthy” use of them in body and mind. Don’t read it.

Or if you do read it—and apparently some other people besides me have, because I found it on a shelf of bestsellers in the Dallas-Fort Worth airport—just tell everyone it was really, really “funny.”




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