Laura Laver is a devout Christian and on a mission from God. She tried to establish a Cultural Oasis in in Memoirs #10478 so her values can be preserved. The existence of two hundred churches in the area, will not do for LL, because she longed to be a writer. I never dreamed there would ever be a person who would want to capture and control the beautiful soul of writers, but, in their novels. I have summoned up Steven King’s ‘Misery’ that describes a transference of a gift over to a demon wannna-be.
Ken Kesey is not alive to save his legacy from the Witches of Eastwick, but, Thomas Pynchon is alive – and kicking! His ‘The Crying of Lot 49’ has come to ‘Moe’s’ in Springfield, where my friend, Kenny Reed plays Jazz, and, where I read my poetry. Thomas Pynchon loves Jazz, and refers to it in his books.
The advice I offered Evonne, is now going to be employed by me in my story – that may be co-authored by Pynhcon – on the astral plane. When I get done with my tale, Moe’s, and the new Memoirs #10478, will be two of the most popular Bohemian and Wiccan hot-spots – in the world! We are going to see some real powerful Warlock and Jazz Guys move to Springfield just so they can get a taste, just so they can blow, and put on their horns!
Is it possible Moe’s is named after Moe’s? I suspect it is a front for the Trystero postal company, and Memoirs was recruiting for Thurn und Taxis.
In LA they had a club with jail cells. I might start my own club ‘The Chessman Club’. I will arrest my customers at the door and escort them to their cell. There’s nothing like a captive audience. I mean, I told Sarah there was – no way out – and she should study up on writers just to know what she got herself into. What a brilliant move to shut it all down – for remodeling. This is how landlords get rid of evil tenants that are trashing the place.
You got to love it. This is now High Bohemian, just what the retiring Baby Boomers want!
P.S. Whatever became of little Lisa? Did I hear her playing a mean sax down at Moes?
“Here’s how your movie begins my dear friend, with a silent scene of New York. We can not show what a blind man sees, but, what a deaf man can’t hear.
You need a title. ‘Dangerous’ is a title of a book, that is not a movie. ‘Blind and Dangerous’ is not taken.
I found this article about the reward. The postal inspectors story is fishy. How did they spot, and conclude, two letters they had were written on the same typewriter? This takes some real expertise. What I suspect is, they told a judge a lie, and he issued a search warrant that produced a letter in your father’s home. They compared the typewriter, then. This is Illegal Search & Seizure, and may be why your father was released, because he does make a case. However, the letter in house makes him look guilty. Was it planted by the inspectors who were looking for a reward? Where is that typewriter?
I was getting ready to post on Heracles stealing some cattle and how this relates to the mysterious milk cans running along the milky way in Erin Sullivan’s Springfield Creamery Mural, when I found this article in the New York Times about a book Pynchon did not author. This article mentions a cameo appearance by Pynchon on ‘The Simpsons’. Matt Groening said HIS Springfield is in Oregon, where I dwell.
The folks who painted the Kesey mural also did the Simpson mural on the side of the Emerald Arts building. On the opposite wall there is a large mural of the Oregon Trail that my kindred, John Fremont, explored.
The novel follows Oedipa Maas, a California housewife who becomes entangled in a convoluted historical mystery, when her ex-lover dies having named her as the co-executor of his estate. The catalyst of Oedipa’s adventure is a set of stamps that may have been used by a secret underground postal delivery service, the Trystero (or Tristero).
According to the narrative that Oedipa pieces together during her travels around Southern California, the Trystero was defeated by Thurn und Taxis—a real postal system—in the 18th century but Trystero went underground and continued to exist into the present (the 1960s). Its mailboxes are disguised as regular waste bins, often displaying its slogan, W.A.S.T.E. (an acronym for “We Await Silent Tristero’s Empire”) and its symbol, a muted post horn. The existence and plans of this shadowy organization are revealed bit by bit but there is always the possibility that the Trystero does not exist. Oedipa is buffeted between believing and not believing in it, without finding proof either way. The Trystero may be a conspiracy, it may be a practical joke or it may simply be that Oedipa is hallucinating the arcane references to this underground network that she seems to be discovering on bus windows, toilet walls and everywhere in the Bay Area.
Prominent among these references is the Trystero symbol, a muted post horn with one loop. Originally derived, supposedly, from the Thurn and Taxis coat of arms, Oedipa first finds this symbol in a bar bathroom, where it decorates a graffito advertising a group of polyamorists. It later appears among an engineer’s doodles, as part of a children’s sidewalk jump rope game, amidstChinese ideograms in a shop window and in many other places. The post horn (in either original or Trystero versions) appears on the cover art of many TCL49 editions and in artwork created by the novel’s fans.
Oedipa finds herself drawn into the intrigue when an old boyfriend, the California real estate mogul Pierce Inverarity, dies. Inverarity’s will names her as his executor. Soon enough, she learns that although Inverarity “once lost two million dollars in his spare time [he] still had assets numerous and tangled enough to make the job of sorting it all out more than honorary.” She leaves her comfortable home in Kinneret-Among-The-Pines, a northern California village and travels south to the fictional town of San Narciso (Spanish for “Saint Narcissus“), near Los Angeles. Exploring puzzling coincidences that she uncovers while parsing Inverarity’s testament, Oedipa finds what might be evidence for the Trystero’s existence. Sinking or ascending ever more deeply into paranoia, she finds herself torn between believing in the Trystero and believing that it is a hoax established by Inverarity. Near the novel’s conclusion, she reflects,
He might have written the testament only to harass a one-time mistress, so cynically sure of being wiped out he could throw away all hope of anything more. Bitterness could have run that deep in him. She just didn’t know. He might himself have discovered The Tristero, and encrypted that in the will, buying into just enough to be sure she’d find it. Or he might even have tried to survive death, as a paranoia; as a pure conspiracy against someone he loved.
Along the way, Oedipa meets a wide range of eccentric characters. Her therapist in Kinneret, Dr. Hilarius, turns out to have done his internship in Buchenwald, working to induce insanity in captive Jews. “Liberal SS circles felt it would be more humane,” he explains. In San Francisco, she meets a man who claims membership in the Inamorati Anonymous (IA), a group founded to help people avoid falling in love, “the worst addiction of all”. In Berkeley, she meets John Nefastis, an engineer who believes he has built a working version of Maxwell’s Demon, a means for defeating entropy. The book ends with Oedipa attending an auction, waiting for bidding to begin on a set of rare postage stamps that she believes representatives of Trystero are trying to acquire. (Auction items are called “lots”; a lot is “cried” when the auctioneer is taking bids on it; the stamps are “Lot 49”.)
You will never grasp this…..’Incident In Memoirs #10478′ unless I preface it.
This is a story about a witchy and covert transference of my good writing skills over to Frail Evonne by female members of this group I joined at Willamalane Adult Activity Center in Springfield Oregon. The witch who conducted this transference of talent and skills, over to her fellow ungifted species, is Laurel Laver – Hospice Worker! You can’t make this shit up. Laurel has watched a lot of men die! She knows all about legacies. She will orchestrate my literary death and transference over to a woman of her choosing. This is the sequel to ‘Witches of Eastwick’.
“What did Richard Wharfinger have to do with them?” asked Oedipa. “Why should they do a dirty version of his play?”
“As a moral example. They were not fond of the theatre. It was their way of putting the play entirely away from them, into hell. What better way to damn it eternally than to change the actual words. Remember that Puritans were utterly devoted, like literary critics, to the Word.”
“But the line about Trystero isn’t dirty.”
He scratched his head. “It fits, surely? The ‘hallowed skein of stars’ is God’s will. But even that can’t ward, or guard, somebody who has an appointment with Trystero. I mean, say you only talked about crossing the lusts of Angelo, hell, there’d be any number of ways to get out of that. Leave the country. Angelo’s only a man. But the brute Other, that kept the non-Scurvhamite universe running like clockwork, that was something else again. Evidently they felt Trystero would symbolize the Other quite well.”
She had nothing more then to put it off with. Again with the light, vertiginous sense of fluttering out over an abyss, she asked what she’d come there to ask. “What was Trystero?”dation along the Thurn and Taxis
The Naming of Oedipa Maas: Feminizing the Divine Pursuit of Knowledge in Thomas Pynchon’s The Crying of Lot 49
Emma V. Miller
Oedipa’s pursuit of knowledge, and ultimately a final revelation or epiphany, can be compared to Mary Magdalene’s own passage towards very similar goals. Magdalene is particularly interesting from a feminist perspective because she is reputedly the first witness of the Resurrection, although she is not given the status of Christ’s male followers either within the New Testament or historically. She follows Christ, presumably to learn from Him, as he is reputed as a teacher throughout the New Testament – and repeatedly called “teacher” in some translations44 – and she pursues the knowledge he can impart in a predominantly male environment. This mirrors Oedipa’s journey through Lot 49 where the information she desires is nearly always to be sought from men, although the men in Oedipa’s world are shown to be considerably less capable than she is:
My shrink, pursued by Israelis, has gone mad; my husband, on LSD, gropes like a child further and further into the rooms and endless rooms of the elaborate candy house of himself and away, hopelessly away from what has passed, I was hoping forever, for love; my one extra marital fella has eloped with a depraved fifteen-year-old; my best guide back to the Trystero has taken a Brody. Where am I? (105)
Interpreting Other Names in Lot 49
Although the situations of Oedipa and Mary Magdalene are comparable, it is not until other aspects of Lot 49 are considered that the significance of the connection becomes clear to the plot. Tresemer and Cannon assert that Magdalene “is considered the ‘apostle of apostles,’ and is so called even by Saint Augustine,”54 and Leloup goes on to say that “because she was the first witness of the Resurrection, she was considered by the apostle John as the founder of Christianity, long before Paul and his vision on the road to Damascus.”55 Pierce Inverarity, the writer of the will Oedipa executes and her former lover, has been interpreted by Thomas Hill Schaub to be closely connected to St Peter, who along with St Paul, is traditionally credited as being the founder of the Christian Church.56 J. Kerry Grant writes of Schaub’s interpretation of the text:
The Merovingian Dynasty ruled over the Franks (the Germanic tribe which conquered Gaul after the fall of the Roman Empire) from A.D. 475 to 751. There are those who believe that [to quote Steve Mizrach from his summary of the thesis of Holy Blood, Holy Grail by Michael Baigent, Richard Leigh and Henry Lincoln (1982)]
“Jesus and Mary Magdalene, legitimate nobility from the Judaic Houses of Benjamin and David, married and sired heirs. Jesus did not die on the cross but went either to England or India.The Magdalene’s heirs married into the Visigoth families of the time, and gave birth to the sacred Merovingian ruling family. The Visigoths of the area might have themselves been descended from the House of Benjamin, which had fled to the Arcadia region of Greece, and thence north into France, a thousand years earlier. The Merovingians were not wiped out by the Carolingian usurpers, and their lineage survives in some of the other royal families of Europe. […] The Merovingians were “sacred kings” who reigned but did not rule, leaving the secular governing function to chancellors known as the Mayors of the Palace. It was the one of the Mayors, Pepin the Fat, who founded the dynasty that came to supplant them–the Carolingians.”
Interestingly, History of the Franks by Gregory of Tours (539-594 A.D.) lists Merovingian women’s names and includes the names Leibovera and Audovera.
To plunge down the rabbit hole of Pynchon’s fiction is to commence a journey into an alternate world, a world — somewhat like our own but, as Pynchon put it “Maybe it’s not the world, but with a minor adjustment or two it’s what the world might be.” It’s a world infused with magic and mystery, wonderfully labyrinthine, where “real” history and fiction intersect and dissolve into dream. “Shall I project a world?” wonders Oedipa Maas, the heroine in Pynchon’s second, and some say most accessible, novel, The Crying of Lot 49 (1966). Thomas Pynchon projects a world, and so does the reader. Onto Pynchon’s richly detailed and often ambiguous landscape the reader projects his/her own interpretation in order to bring the work “into pulsing stelliferous Meaning” (Lot 49, p.82). This provides, as another long-time fan expressed it, “the tremendous pleasure bestowed on the reader of being in on a joint venture of a sort.”
You might say it’s no fair to compare Dan Brown to Thomas Pynchon, and sure, it isn’t. But a sentence can do a lot of duty for your story, or not, whether you’re writing a smaller novel (and arguably Brown’s novel is hunting even bigger thematic game, in a sense, than Pynchon’s) or a major work.