Coral Russell's Blog

I have bantered about all kinds of ideas as to who these twins represent. While I thought it was most likely Castor and Pollux because of some similarities (horses, gambling) and I still think they offered some inspiration I COMPLETELY missed another important set of brothers because they were not twins.

I came across this while writing Christianity and Religion in Marguerite Young’s Magnum Opus.

Cain and Abel

The relationship between Mr. Spitzer and his deceased brother, Peron, is central to the narrative. The novel hints at Cain and Abel, with Mr. Spitzer pondering whether he is responsible for his brother’s death or if he is living out his brother’s thoughts and desires.

The story of Cain and Abel, from the Book of Genesis, recounts the first murder: the farmer Cain killed his brother, the shepherd Abel, out of jealousy after God rejected Cain’s sacrifice while accepting Abel’s. God punished Cain by banishing him from the land, marking him for protection but condemning him to a life of wandering. The story illustrates themes of sin, envy, divine judgment, and grace, highlighting the consequences of giving in to temptation and the importance of righteous offerings and brotherly love.

In the novel, the relationship between the twin brothers Joachim and Peron Spitzer is imbued with profound allusions to the Biblical story of Cain and Abel, though the narrative explores these themes through psychological and metaphorical lenses rather than literal fratricide. The direct mention of “Cain slew his brother Abel” by Mr. Bonebreaker establishes a foundational theme of sibling conflict and its enduring consequences within the novel.

Peron, the more flamboyant, impulsive, and gambling brother, is described as the “bright madcap” and a “jester with bells”, often associated with a life of reckless abandon, horse races, and transient pleasures. His death, a likely suicide by jumping from a fourteenth-floor window, is a pivotal event that, paradoxically, seems to initiate Joachim’s true, albeit tormented, existence. Joachim posits that Peron’s suicidal act was not merely self-destruction but an attempt to “kill the Mr. Spitzer who was the pale reflection in his own heart,” thereby making the “loser” (Joachim) the “victor” in a twisted sense. This suggests Peron’s death was a “master stroke” designed to cancel out the perceived reflection of himself, leaving Joachim to bear the existential burden. In this way, Peron, like Abel whose death marked Cain, becomes the catalyst for Joachim’s subsequent, cursed life.

Joachim, the quiet, methodical musician and lawyer, is the one who survives, but his survival is a form of “partial nullification”. His life after Peron’s death is marked by a profound “stain of immortal guilt” and “heavy sense of woe”, as if he were perpetually paying for a mistake that was not his own. He feels that he “should have died” instead of Peron, and his existence becomes a “prolonged act of ghostly retribution”. Peron, through his death, effectively “killed” Joachim’s simple life, his music, and his clear sense of self, leaving him with an “unfinished song” and a profound sense of loss.

While Cain’s envy of Abel led to murder, Joachim’s relationship with Peron is characterized by a complex mix of obligation, resentment, and even envy. Joachim, the “altruist”, constantly pays Peron’s gambling debts and manages his affairs, even in death. He retrospectively envies Peron’s vibrant life and even his escape through death, which Joachim himself often desires. This unacknowledged envy mirrors Cain’s resentment of Abel, transforming Joachim’s survival into a form of punishment.

Just as Cain was marked and cursed to wander the earth, Joachim is burdened by a perpetual confusion of identity and an aimless existence. He is constantly mistaken for Peron by others, and at times, even he questions his own identity, wondering “which brother he was”. This blurring of self serves as a “mark” of his intertwined fate with Peron. His “aimless peregrinations through city streets”, searching for lost heirs (which is also a search for his lost brother and, by extension, himself), echo Cain’s wandering. He lives in a state of “eternal bereavement”, unable to escape the shadow of his deceased brother, who continues to influence his thoughts and experiences.

Miss MacIntosh, My Darling reinterprets the Cain and Abel story not as a straightforward act of violence, but as a deep psychological exploration of identity, guilt, and the inescapable bonds of siblinghood, where one brother’s death casts a long, haunting shadow over the other’s life, forcing him into a perpetual state of wandering, self-questioning, and vicarious suffering.

Now keeping in mind that there are tons of foreshadowing as to his real identity and don’t forget that Jock Cartwheel is in there for good measure. This still seemed pertinent because I had not thought before about the Cain and Abel references and it seems to make sense, of course, in a symbolic/metaphorical way as was Young’s expertise in this novel.

I am very happy to introduce yet another stand-alone book that covers the plot, theme, setting, and all the literary devices used in Miss MacIntosh, My Darling.

I feel this book will help reader’s better understand the nuances in the book and writers will have the chance to analyze the structure and writing of the book to enhance their own writing.

None of the material in this book has been repeated elsewhere in my other book series: To All My Darlings.

The eBook, audiobook, and physical copies are available on Amazon.

https://www.amazon.com/Teaching-Writi...

Again thank you to all the kind souls who downloaded this book immediately… I made some last minute edits so please have automatic updates on Amazon turned on or update the eBook manually. The audiobook should be updated as well.

Don’t worry it’s a short list. XD

Death and decay are a part of life and contains a kind of beauty. It is the great leveler, equalizer of everything. It is not something to run from or avoid, rather a person needs to face it sooner rather than later and make peace with it. It is not something to be afraid of because…

Eternity is your natural state. You were in an eternal state before you were born and you will return to that eternal state after death.

All the small, transient, impermanent, delicate, easily over-looked things of this earth are beautiful and important when looking at the earth as a whole. And people and all they’ve done are small, transient, delicate, easily over-looked things of this earth when looking at the universe as a whole.

Looking at human history and everything it entails is an attempt to provide order out of chaos. And ultimately that it is hard to discern reality from illusion because of history’s and human nature.

There’s more… I’m sure of it. I haven’t even tried to summarize what it’s saying about memory other than it is not reliable but yet has a profound effect on our identity. And I’m not sure I even need to make a list but it does help me feel less like I’m flapping around like a beached whale considering all the time I’ve invested in reading Young’s work. No regrets!

I do like the way The Answer to Life, Love, and Truth That Doesn’t Fail turned out and will be making a shift toward the end of this read along to use the questions that came up for each chapter. I think reflecting on those questions as a reader is very helpful in deciding for yourself what your list will look like after reading MM,MD.

Also a NEW event for next year! I want to tackle just a small part of what could be learned from MM,MD in 2026 in the form of a ten month study.

We won’t be reading the whole book again… XD Instead we’ll focus on the major theme in the book of reality vs illusion and only cover selected passages each month and really dig in there to understand what Young is saying.

I’m excited… Hope you are too!

I’m busy analyzing poetry (and I’m starting at the toddler stage) and editing To All My Darlings. New editions are up but I am still working on them and have a long way to go before I’ll announce they’re done and start the free eBook through Amazon (it’ll probably happen sometime in 2026).

This is by way of explanation that I was looking over Chapter 29 again and it is deep and makes some things clear that weren’t (at least to me before) and I just keep thinking, “Man, Young was a genius!”

One of the concepts was all the listings of God, Jesus, gods, goddesses, starts, planets, butterflies, moths, etc., etc. ad nauseum.

One of the things that I think, especially chapter 29, is trying to bring home is that if one thinks things are complicated on earth and have all these different names for heaven… What makes one think that EVERYTHING is less complicated, paradoxical, or ambiguous?

For example: God/Jesus, gods, goddesses serve to underscore the novel’s exploration of spiritual reality versus human perception. The divine is depicted not as a singular, easily definable being but as a presence that manifests in diverse and sometimes contradictory ways, much like the fragmented identities and overlapping realities experienced by the characters such as Mr. Spitzer and Catherine. This reflects the novel’s preoccupation with the elusive nature of truth, the complexity of existence, and the blurred boundaries between reality and illusion. By invoking these various titles, the text taps into a rich tradition of Christian symbolism, inviting readers to contemplate the depth of spiritual meaning behind everyday experiences and the mysterious workings of grace, suffering, and redemption. It situates the characters’ personal struggles within a cosmic framework, suggesting that their lives are part of a larger divine narrative that encompasses both the mortal and the eternal. This list also contrasts with the practical, grounded character of Miss MacIntosh, who embodies common sense and reality, as opposed to the more mystical and dreamlike experiences of other characters. The divine names remind us of the novel’s tension between the earthly and the spiritual, the seen and the unseen, the real and the illusory. It is a poetic and theological meditation on the nature of divinity, serving as a thematic focal point that enriches the novel’s exploration of identity, faith, and the search for meaning amidst uncertainty and paradox.

I feel another blanket statement that Young is making with her work (as I’m finding out by studying her poetry) is that - It’s complicated.

Everything is complicated and it will take nuance and context plus a healthy does of compassion for humans caught in this paradoxical experience called “life”.

The Life and Times of Eugene Victor Debs by Marguerite Young

The Life and Times of Eugene Victor Debs by Marguerite Young

Chapter 56

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The Boston Symphony Orchestra (BSO) is an American orchestra based in Boston. It is the second-oldest of the five major American symphony orchestras commonly referred to as the "Big Five". Founded by Henry Lee Higginson in 1881, the BSO performs most of its concerts at Boston's Symphony Hall and in the summer performs at Tanglewood.

The Philadelphia Orchestra is an American symphony orchestra, based in Philadelphia. One of the "Big Five" American orchestras, the orchestra is based at the Kimmel Center for the Performing Arts, where it performs its subscription concerts, numbering over 130 annually, at Marian Anderson Hall (formerly Verizon Hall).

Minneapolis Symphony (Minnesota Orchestra) is an American orchestra based in Minneapolis, Minnesota. Founded originally as the Minneapolis Symphony Orchestra in 1903, the Minnesota Orchestra plays most of its concerts at Minneapolis's Orchestra Hall.

“Mr. Spitzer had had a nightmare” This paragraph delves into the fragmented and subjective reality of Mr. Spitzer, highlighting his struggle to differentiate between tangible existence and the phantasmagoric realm of dreams and illusions. The paragraph emphasizes Mr. Spitzer's literal-mindedness and the difficulty he faces in navigating a world where the lines between reality and illusion are blurred. The presence of "baroque mirrors" that "mirrored nowhere" underscores the theme of distorted perceptions and the search for meaning in a world where reflections and appearances are deceptive.

The statement, "There is not a golden mountain," suggests a rejection of idealized or romanticized notions of reality. However, the immediate qualification that "there seemed to be a mysterious entity of that golden mountain which was not" implies that even in the absence of concrete form, the idea or concept of the golden mountain persists, influencing Mr. Spitzer's perception of his surroundings.

The mention of Peron's constant reminder that "music should describe no image" reflects a conflict between the abstract nature of music and the concrete imagery of the physical world. Mr. Spitzer, as a musician, grapples with this tension, attempting to reconcile his artistic sensibilities with the tangible realities of his existence.

The paragraph establishes a sense of unease and disorientation, reflecting Mr. Spitzer's struggle to find stability and meaning in a world where the boundaries between reality and illusion are constantly shifting. He is caught between "propositions of love and beauty and truth" and the "phantasmagoric furniture of a dream," unable to reconcile the abstract ideals with the concrete objects that surround him.

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“Prince Albert cutaway” frock coat is a formal men's coat characterised by a knee-length skirt cut all around the base just above the knee, popular during the Victorian and Edwardian periods (1830s–1910s). It is a fitted, long-sleeved coat with a centre vent at the back and some features unusual in post-Victorian dress. These include the reverse collar and lapels, where the outer edge of the lapel is often cut from a separate piece of cloth from the main body and also a high degree of waist suppression around the waistcoat, where the coat's diameter around the waist is less than around the chest. This is achieved by a high horizontal waist seam with side bodies, which are extra panels of fabric above the waist used to pull in the naturally cylindrical drape. As was usual with all coats in the 19th century, shoulder padding was rare or minimal.

legerdemain is a skillful use of one’s hands when performing conjuring tricks.

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“all kinds of head coverings including the ass’s head” This may refer to the Bible where ass’s head was a type of measurement and not a slanderous term used by Jews but rather used by Romans against Jews.

Les grandes neiges means the great snow. Winter aconites is a flower in the buttercup family that grows in France, Italy, and the Balkans. Among Peron’s things he had found jockey clothing. Mr. Spitzer had passed these out to the homeless. Sometimes he saw them when he was out walking.

“Canton flannels” is a warm, cotton-based fabric, named for its origin in Canton (now Guangzhou), China, around the mid-to-late 19th century. It is characterized by a twill or plain weave on one side and a fleecy, napped surface on the other. The fabric was widely used in the American Civil War for military undergarments and later for sportswear and linings, becoming a staple of the textile industry by the early 20th century.

“fine merinos” Merino wool's history began in 12th-century Spain, where the breed was developed for its fine, luxurious fleece. Exporting Merino sheep was strictly forbidden and punishable by death, but occasional gifts and attempts to smuggle the sheep allowed the breed to spread. The sheep were later introduced to South Africa and then Australia by the late 18th century, becoming the foundation for Australia's significant wool industry. Merinos eventually reached the United States in the early 19th century, sparking "merino mania" and a boom in sheep farming there.

“huntsmen’s jackets” The jackets from H. Huntsman & Sons of Savile Row have a history rooted in equestrian wear and military attire, refined over generations to create a distinctive and long-lasting house style. Founded in 1849, the London tailor became known for outfitting European royalty and the hunting aristocracy.

“hound’s-tooth” The houndstooth coat pattern originated as a utilitarian "shepherd's check" wool fabric in the Scottish Lowlands in the 1800s, named for its resemblance to dog teeth. The pattern gained widespread popularity in the 1930s and was later adopted by high fashion, with designers like Coco Chanel and Christian Dior making it a symbol of luxury and timeless elegance in the 20th century. Today, it remains a versatile classic, found in various colors, scales, and materials beyond its origins in woven wool.

“herring-bone” Herringbone fabric has ancient roots, first seen in Roman road construction (Opus spicatum) and later in Egyptian textiles, with the name coming from the V-shaped herring fish bones. While its textile use began in the 19th century, the fabric gained prominence in the early 20th century for its use in tough, practical hunting and workwear, like the US Army's herringbone twill (HBT) uniforms in the 1940s, and became associated with formal wear in the 1950s.

“colored broadcloths” Colored broadcloth has a long history from its origins in ancient civilizations to its widespread use in medieval Europe and colonial America, especially for trade and fashion. Originally, only the wealthy could afford it, but advancements in technology made it more accessible. Different quality broadcloths were available, and colors were produced using natural dyes. The fabric was used for clothing, and also in home decor, and trade goods

“great astrakhans” may refer to the rich and turbulent history of the city and region of Astrakhan, which served as the capital of the Astrakhan Khanate, a Golden Horde remnant, before being conquered by Ivan the Terrible in 1556. The city was a vital trading hub for centuries, a Russian gateway to the East, but also suffered from fires, outbreaks, and sieges, notably a failed Ottoman attempt in 1569. Its strategic location on the Volga River and Caspian Sea made it a point of contention and a crucial turning point in the development of the Russian state and its imperial ambitions.

“camel’s hair” Camel hair has a long history, dating back to biblical times when it was used by nomadic peoples for practical items like tents and cloaks, leveraging the hair's natural insulation. Its use in Western fashion surged in the late 19th and early 20th centuries, popularized by polo players in England and later becoming a "glamour garment" in the U.S. through its association with the F. Scott Fitzgerald era. Today, it's a luxury fiber from Mongolia and China, valued for its softness, warmth, and sustainable harvesting process, used in high-end apparel and other textiles.

“Bond Street fleece from India” Historically, India has a long and rich tradition of fine textile production, but fleece, as a synthetic or blended material, is a modern innovation. Historically significant Indian textiles include high-quality cotton, silk, and wool. Pashmina, for example, is made from the fine undercoat of mountain goats in the Himalayas.

“Irish cambrics” primarily relates to the development of the Irish linen industry, which became a global leader for fine, high-quality fabric. French Huguenot Louis Crommelin modernized the production process in the late 17th century, establishing Lisburn as a major center for fine linen, including cambric-like textiles, and fostering linen's importance in the Irish economy. While "cambric" also refers to a specific fine linen fabric, it became strongly associated with Irish lace, particularly Carrickmacross lace, from the mid-19th century, where it was used as an embroidered appliqué base.

“bright plaid shawls” emerged from the ancient Celtic tradition, evolving into clan-specific Scottish tartan, which symbolized kinship and was also functional as a blanket. After a ban in the 18th century, tartan gained royal endorsement in the 19th century, leading to its worldwide popularity. The word "plaid" itself comes from the Gaelic term for a blanket or piece of cloth. European weavers eventually mimicked the costly Kashmir shawls, creating westernized versions with similar patterns but using less expensive fibers like wool and silk, often produced in Paisley, Scotland.

“paisleys” The Paisley pattern originated from the ancient buto or buta motif in Persia and India, possibly dating back to 2,000 years ago and associated with the Zoroastrian symbol of life and fertility. The design was popularized on Kashmir shawls in India during the 18th century and later became a significant textile industry in Paisley, Scotland, which gave the pattern its English name. Its journey continued through import to Europe, replication by local textile manufacturers like those in Paisley, and adoption by various cultural movements, becoming a global icon in fashion and design. Weavers in Paisley and other Scottish towns endured harsh conditions and were subjected to other forms of brutal treatment typical of the Industrial Revolution. The Calton weavers of Glasgow, for example, went on strike in 1787 to protest a 25% wage cut. During the protest, troops opened fire on the demonstrators, killing six weavers. Work conditions for textile workers in Britain were notoriously poor, with long hours, low wages, and unsafe machinery that led to frequent accidents.

“twill” Twill's history as a suiting fabric stems from its ancient origins as a strong, durable weave that became popular for its strength and diagonal pattern. It evolved from early functional garments to status symbols and was crucial for military uniforms by the 18th and 19th centuries. During the Industrial Revolution, mass production made twill accessible for everyday wear, while its sophisticated aesthetic solidified its place in classic men's tailoring and modern suiting for both formal and smart-casual occasions.

“basket” Basket weaving is an ancient craft, with some of the oldest examples dating back over 10,000 years in Egypt and the Middle East, predating pottery and cloth weaving. Made from readily available natural materials like reeds, twigs, grasses, and bark, baskets were essential for gathering, storing, and transporting food and goods for early humans. This versatile craft has been integral to cultures worldwide, including Native American communities and African societies, and remains a significant cultural and artistic practice today.

“plain” The plain weave, a fundamental and ancient technique also known as tabby weave, has a history stretching back to Neolithic times, with evidence of early forms found in the form of clay impressions from the Czech Republic around 27,000 years ago and textile fragments from the Turkish site of Çatalhöyük around 7000 BC. This simple criss-cross weaving pattern is created by interlacing warp and weft yarns and remains the most basic and common type of woven fabric, forming a stable and durable material used in countless textiles and industrial applications today.

“satin” weave originated in medieval China around the 9th or 10th century in the port city of Quanzhou. The fabric was initially made from silk and named after the Arabic name for this city, "Zaitun". Through the Silk Road, satin spread to the Middle East and then to Europe by the 12th century, where it became a luxury item for the aristocracy. Advances in the 19th-century Industrial Revolution, including the invention of the mercerization process for cotton, allowed for mass production and the creation of more affordable sateen, broadening its accessibility beyond the wealthy.

“knee breeches” were men's trousers worn from the late 16th to early 19th centuries, ending around the knee, and were standard attire in Europe and America until they were replaced by long trousers, or pantaloons, which came to dominate by the 1820s. Originating from older leg coverings, knee breeches evolved from shorter versions worn in the Middle Ages to the dominant form of men's lower-body wear. They were made of various materials like linen, cotton, and leather, were often embellished with ribbons or lace, and were seen in both everyday and formal wear, eventually surviving as court dress and in the livery of servants into the 20th century.

“plus fours” are a specific type of knickerbockers, named for the four extra inches of fabric below the knee, popularized in the 1920s by the Duke of Windsor for golf and outdoor pursuits. They offered increased comfort and range of motion compared to shorter knickers and became a staple of the stylish, casual sportswear trend of the era. Though they declined in popularity in the 1930s with the introduction of walking shorts, they remained a recognized part of golf fashion.

“striped stockings” have a long and varied history, first appearing in the medieval period as garments for outcasts and criminals, but gaining respectability and popularity in the Victorian era as a fashionable statement. By the 18th century, vertical stripes were common, and the 19th century saw the advent of more colorful horizontal stripes for both everyday wear and sports like baseball. The 20th century brought new styles, with striped tube socks becoming a cultural icon in the 1960s and continuing to appear in various forms today for fashion and sports.

“checkered stockings” have evolved over centuries, with their history tracing back to patterned plaids in ancient Celtic and Scottish cultures, famously refined into the Argyle pattern. However, smaller "checkered" or plaid patterns also featured on stockings in various forms, becoming prominent in specific eras.

“bright red fishermen’s hats” The iconic bright red fisherman's hat, most often a knitted beanie, has roots in 19th-century diving, Scandinavian folklore, and resistance movements. Its fame was cemented by legendary oceanographer Jacques Cousteau, who wore it as a tribute to early maritime tradition. The modern red beanie tradition traces back to oyster divers in the town of Whitstable, UK, in the 1820s. Early "hard hat" divers wore heavy metal helmets that contained a pressurized air valve, which was operated by bumping one's head against it. A red wool cap was worn to prevent painful bruising from the valve. The red also made the caps visible in the dimly lit water. As diving technology advanced, divers continued to wear the red cap out of respect for the pioneers of their profession. Another thread of the red beanie's history connects to Norwegian folklore and wartime defiance. In Norwegian fairy tales, the working-class hero Askeladden (the "Ash Lad") is often depicted wearing a red knit cap with a pom-pom, symbolizing adventure and rebellion. During the Nazi occupation of Norway, the "nissebeanie," a traditional red hat, became a silent symbol of patriotic resistance and Norwegian heritage. The German occupation forces considered the red hat such a threat that they eventually outlawed it. The red cap became famous globally due to the French oceanographer Jacques Cousteau, who proudly wore it on his televised adventures aboard the Calypso. Cousteau wore the red cap as a conscious tribute to the early diving pioneers. His highly popular TV series, The Undersea World of Jacques Cousteau, solidified the red beanie as a worldwide symbol of exploration and adventure in the 1960s.

“green-vizored yachtsmen’s hats” The green-visored hat is most historically associated with accountants, gamblers, and other indoor professions that required reducing eye strain from harsh, early artificial lighting.

“Homburgs” The homburg hat originated in the German spa town of Bad Homburg in the late 19th century and was popularized globally by Prince Edward VII of Britain around 1882, who encountered the style during a visit to the town. Known for its stiff brim, single center dent, and formal elegance, the homburg became a symbol of status and was adopted by politicians and business leaders, famously worn by Winston Churchill and, in a later cinematic resurgence, Al Pacino as the "Godfather hat".

“Stetsons” The Stetson hat company was founded by John B. Stetson in Philadelphia in 1865, after he created a durable hat for himself on a Western expedition that became known as the "Boss of the Plains". This practical, wide-brimmed hat was a success and set the standard for cowboy hats, leading Stetson to become the world's largest hat manufacturer by 1886. The company was known for its quality, innovation, and the creation of the first "cowboy hat".

“plugs” is a generic term from the mid-19th century for a stiff, brimmed man's hat, most commonly a top hat or bowler hat. The term was likely derived from the practice of plugging the hats with wool or leather for padding by the "Plug Uglies" street gang, or possibly from their origin as "plugged" (stiffened) hats. Abraham Lincoln popularized the top hat, sometimes called a plug hat, and the bowler was a derivative designed for strength and a lower crown.

“trilbys” was named after a 1895 stage adaptation of George du Maurier's novel Trilby, as the lead actress wore the hat, which then became known as the "Trilby". The hat, with its short, downward-angled brim and slightly upward-turned back, rose to prominence in the 1920s and 30s, becoming associated with jazz culture and Hollywood.

“pork-pies” The pork pie hat originated in the mid-19th century in America and Britain, deriving its name from its resemblance to a pork pie. It was first a women's fashion item but later popularized for men by entertainers like Buster Keaton in the 1920s, evolving into a symbol of cool for jazz and blues musicians like Lester Young in the 1930s and 40s.

“brown bowler derbies” The history of the brown bowler derby hat began in 1849 when London hatmakers Thomas and William Bowler created it for Edward Coke, a British nobleman, to provide a more practical and durable alternative to the tall top hat for his gamekeepers. Made from hard, dark felt (often black or brown), this hat's stiff, rounded crown protected wearers from low-hanging branches. While the original was commissioned for British gamekeepers, its protective and distinctive style led to widespread adoption by British working and upper classes, eventually becoming the well-known American "derby" hat and a favorite of both lawmen and outlaws in the Wild West.

“jockeys’” outfit. Historians suggest the practice of using colors to distinguish riders originated in Ancient Rome, where chariot racers wore colored capes to help spectators identify the different factions (Blues, Greens, Reds, and Whites). As horse racing became a more formalized sport in England, the need for rider identification grew. In 1762, the English Jockey Club made it mandatory for owners to register their unique color and pattern combinations. The earliest registered "silks" were actually made of expensive materials like silk from Asia or fine European wool. The fabrics were chosen for their vibrant colors and light weight, reflecting the aristocratic nature of the sport.

“the miniature suit of a tiny dwarf” Mr. Spitzer reflects on a miniature suit found in his brother's wardrobe, leading him to ponder the identity of a "little man, as tiny as a flower, a snowflake, a moth". This contemplation reveals Mr. Spitzer's fascination with the nature of loss, mortality, and the interconnectedness of seemingly disparate elements. The "miniature suit of a tiny dwarf" represents the fleeting nature of life and perhaps the diminishment that occurs as death approaches. The suit's small size emphasizes the vulnerability and insignificance of the individual in the face of the vast cosmos. Mr. Spitzer's question, "Should the things which were always dying die?" highlights the central theme of the novel, which is the blurring of boundaries between life and death. He is intrigued by the idea that even in the face of mortality, there may be something that endures, a spark of existence that refuses to be extinguished. The "little man" is identified by the symbolic objects that represent his diminutiveness, such as the flower, the snowflake, and the moth, representing the fleeting nature of life. Mr. Spitzer's final questions ask about who would mourn for him "when he was gone, when his soul was departed from his body, leaving his body like an old coat hung upon a nail?". The paragraph reveals Mr. Spitzer's anxiety about being forgotten and unmourned, a common thread in Miss MacIntosh, My Darling by Marguerite Young. The "miniature suit of a tiny dwarf" serves as a catalyst for Mr. Spitzer's reflections on the themes of mortality, memory, and the search for meaning in a world where all things are transient and interconnected.

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“sentimentalist” is a person who is overly swayed by or indulges in sentimentality—tender, emotional feelings like love, nostalgia, or pity—often to the point where these emotions override logical thought or a realistic perspective. They are prone to experiencing or expressing exaggerated emotions and may be criticized for allowing their feelings to cloud their judgment or for presenting a distorted, overly idealistic view of things.

“flower-faced bat” is a species of bat in the family Hipposideridae. It is in the monotypic genus Anthops. It is found in the Autonomous Region of Bougainville of Papua New Guinea and in the Solomon Islands. This rare and little-known bat has been recorded from tropical moist forest and flying around village houses.

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“Yes, since his brother’s death” The next two paragraphs delves into Mr. Spitzer's complex understanding of reality, shaped by his brother's death and his own introspective nature. The paragraph begins by stating that since his brother’s death, Mr. Spitzer "had ceased to believe in reality" and perhaps never had. He sees "outer symbols" such as signs and stars, as the only tangible aspects of what others would perceive as reality. It suggests that true reality, if it exists, is not what is commonly perceived. Mr. Spitzer believes that reality is "unreal" and "clothed with the dream of reality," implying a multi-layered existence where what we experience is merely a construct. This "chameleon dream" encompasses both body and soul, the skies, trees, and landscapes, reducing the world to imagination and clouds. The narrative continues by highlighting the significance of imagination as the driving force behind Mr. Spitzer's world. It suggests that the dream world is as valid, if not more so, than the tangible one. This notion challenges conventional ideas about what constitutes a meaningful existence. The narrative emphasizes Mr. Spitzer's unique character. He is described as "no cynic like his brother," but rather as someone drawn to the world of dreams and illusions. His trademark Inverness coat is symbolic of his immersion in this world. The passage ends with a contemplation of the nature of identity. The narrator wonders if the Mr. Spitzer who loves her and offers his hand is the same as the Mr. Spitzer she loves, highlighting the ambiguity and complexity of human connection 280. The text suggests that the individual is not a fixed entity, but rather a shifting construct shaped by external forces and internal perceptions.

“Inverness” is a form of weatherproof outer-coat. It is notable for being sleeveless, the arms emerging from arm holes beneath a cape. The sleeved version is an Inverness coat. The commonly held image of the cape as worn by Sherlock Holmes is one made of tweed, specifically in a grey hound's tooth pattern.

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“integument” is a tough outer protective layer, especially that of an animal or plant.

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“He only knew that he was Peron” Well it’s the truth! XD This paragraph from delves into the complex and shifting identity of Mr. Spitzer, highlighting the blurring lines between life and death, reality and illusion, and the self and the other. The paragraph uses vivid imagery and symbolism to portray Mr. Spitzer's fragmented state, his connection to the natural world, and the sense of being both a creator and a creation. Mr. Spitzer's declaration, "He only knew that he was Peron, his dead brother," establishes the central theme of lost and confused identity. He clings to the memory of his deceased brother as a fixed point in a world of constant change. The descriptions of Mr. Spitzer as "the clumps of the seaweed like the hair of the drowned" and "the prickly sea urchins like old wigs" suggest a connection to the natural world, but also a sense of decay and loss. He is becoming part of the detritus of the sea, a collection of discarded and fragmented elements. The image of "wooden puppets with their tall pagoda heads still moved in a windy garden strung by snow, danced on their glassy cables" evokes a sense of being controlled by external forces. The puppets' continued dance even with broken cables suggests a futile and perhaps unaware existence. The mention of the "centaur" laying an egg introduces a paradoxical image, blending male and female characteristics. This contributes to the overall sense of ambiguity and the blurring of boundaries. The final line, "He was the heron’s blue eye of that omniscience lost in the cloud—ah, was he not if he was dead?" emphasizes the loss of knowledge and understanding. Even the all-seeing eye of the heron is obscured by the cloud, suggesting the limitations of perception and the ultimate unknowability of the world.

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“basting stitches” are temporary, long stitches used in sewing to hold fabric layers together or mark positions, and are easily removed later. They are commonly used to test fit, hold fabric for sewing, or transfer pattern markings. Basting stitches are typically done with a longer stitch length on a sewing machine or with longer stitches by hand.

I apologize for the extreme pivot but I’ve decided to finish up the book with something different and to end the read-a-long early in 2026.

I will still continue to update Volume 2 and 3 of the To All My Darlings series and finish reading Harp Song for a Radical, but I’ve also added at least two more books looking at A Liberal Arts education through Young’s eyes and also her views on Christianity and Religion. I am really chomping at the bit to get those others in order rather than just revamping the new editions. ALTHOUGH I WILL GET THAT DONE!

So…. I’m going to be posting the questions from the book Life, Love, and Truth That Doesn’t Fail for each chapter from here on out. I feel that will give the reader a guide as to what they can ponder life’s big questions based on the Young’s novel.

I hope this is satisfactory… I really appreciate those that have hung out with me thus far and will continue to do so!

The next couple of weeks there will be more to read as I hone in on what Young is getting at: Christianity and Religion and the Liberal Arts in Miss MacIntosh, My Darling.

Chapter 57

The questions

What is the nature of reality and illusion?

How reliable are our sensory impressions?

How much of our perceived reality is shaped by our subjective experiences, fears, and desires?

What is the nature of identity and self?

Is it a fixed entity, or is it a collection of roles, memories, and perceptions that shift and change?

Can the self be multiple, fractured, or even lost?

What is the nature of memory and the past?

Are our memories accurate representations of the past, or are they reconstructions shaped by our present emotions and biases?

Can the past continue to exert influence over the present, even to the point of obsession?

What is the nature of truth and certainty?

Is absolute certainty attainable?

Is doubt and ambiguity inherent aspects of the human condition?

Can the pursuit of certainty be a futile and even maddening endeavor?

What is the nature of mortality and immortality?

What is the nature of death?

What, if anything, lies beyond death?

What is the nature of human longing for immortality?

What is the power of language and art?

What is the power of art to transcend reality, to express the inexpressible, and to provide meaning and solace in a world of uncertainty?

What are the limitations of language?

What is the nature of the human condition?

How do we grapple with fundamental questions about existence, identity, and meaning?

What is our place in the world?

What is our answer to these enduring philosophical questions?

Chapter 58

The questions

What is the nature of reality?

Is reality objective or subjective?

To what extent do our perceptions shape our understanding of the world?

How does memory shape our perception of reality?

How can memory distort or enhance our understanding of reality?

Does the past continue to exist within us, shaping our present experiences?

What is the relationship between music, art, and life?

What is the power of music and art to evoke memories, stimulate the imagination, and provide insight into the human condition?

Are all human endeavors interconnected and reflect fundamental aspects of human nature?

To what extent are admiration and pity intertwined?

What is the complex relationship between pity and admiration?

Are pity and admiration mutually exclusive or do they coexist and even reinforce each other?

What is the nature of identity and selfhood?

Are individuals fixed entities or are they constantly evolving and transforming?

Are individuals capable of assuming multiple roles and identities?

Is identity inherent or something that is constructed through experience and social interaction?

How do we find meaning and purpose in a world filled with suffering and loss?

Is there beauty and meaning to be found even in the midst of darkness?

How do individuals cope with adversity?

Can art, music, and human connection provide solace and a sense of purpose in a world filled with uncertainty?

What is the role of the individual in society?

What is the importance of empathy and compassion?

What responsibility do individuals have to care for one another, especially those who are vulnerable or forgotten?

Chapter 59

The questions

What is the nature of identity and self?

What constitutes the self?

Is it the physical body, the soul, the spirit, or a combination thereof?

If these components can be interchanged or are subject to illusion, what remains of one's individual identity?

What is the nature of illusion of reality and the subjectivity of perception?

What is the subjective nature of reality?

How much of what we perceive is shaped by our own internal states, biases, and limitations?

Can we ever truly know objective reality, or are we forever trapped within our own subjective experiences?

What is the meaning of existence?

Why fear death?

What is the meaning of existence in the face of mortality?

Is death an end or a transition to another state of being?

What is the nature of fear itself?

What is the purpose of life in the face of its inevitable end?

What is the nature of time and memory?

Is it linear and objective, or is it fluid and subjective, shaped by our memories and perceptions?

How do our memories shape our understanding of ourselves and the world around us?

What is the role of art and music in life?

What is the nature of art and its relationship to reality?

Can art provide insight into the human condition, or is it merely a reflection of our own subjective experiences?

Can music transcend the limitations of language and express emotions that are otherwise inexpressible?

What is the paradox of knowledge and understanding?

What are the limitations of human knowledge?

Why would what is known cause less fear than what is unknown?

Is true understanding unattainable?

What is the nature of knowledge itself?

Can we ever truly know anything with certainty, or are we forever limited by our own biases and perspectives?

Is the pursuit of knowledge ultimately a futile endeavor?

The Life and Times of Eugene Victor Debs

In Miss MacIntosh, My Darling by Marguerite Young themes of authoritarianism and fascism surface primarily through its portrayal of societal decay, the oppressive atmosphere surrounding the characters, and the symbolic figures that represent power, control, and resistance. Young lived through all these periods in American history and the entire book is her symbolic take on what was happening in the world.

Atmosphere of Oppression and Decay
The novel is set in a decaying environment filled with shadowy figures, oppressive social orders, and a pervasive sense of doom and disintegration. The descriptions of the house with its ruined balconies, broken cornices, and haunted halls echo the collapse of old social orders and the rise of authoritarian control. The oppressive atmosphere, with servants reflecting the hallucinatory dreams of the household and characters like Miss MacIntosh standing as a figure of practical resistance, symbolizes the tension between control and chaos.

Characters Reflecting Social and Political Turmoil
Several characters embody facets of authoritarianism and resistance to it. For example, Miss MacIntosh, the practical nursemaid, represents grounded common sense and moral clarity, standing against the illusions and chaotic dreams that permeate the novel. She disapproves of aristocratic excess and unstable imaginations, emphasizing duty, discipline, and resistance to self-destruction. Catherine lives in an opium-induced coma surrounded by dreams and hallucinations, symbolic of the escapism and decay under authoritarian regimes.

Critique of Social and Political Systems
The novel’s critique is apparent in the depiction of characters such as Moses and Mr. Weed who express disillusionment with political corruption and social injustice. Moses, a lifelong Republican, bitterly comments on the failures of government programs and political machinations, reflecting a loss of trust in political authority and the rise of reactionary attitudes. Mr. Weed discusses the death of Christian civilization and the rise of a society filled with violence, corruption, and moral decay. His grim reflections on justice, execution, and social order reveal the dark consequences of authoritarian rule and social breakdown.

Symbolic Representations of Power and Resistance
Cousin Hannah Freemount-Snowden is a potent symbol of militant suffrage and resistance to patriarchal and authoritarian forces. She is portrayed as a warrior figure, battling against kings, despots, and social constraints with courage and unyielding spirit, traversing deserts and mountains, challenging established power structures. Her relentless activism and refusal to submit to male dominance symbolize the struggle against authoritarianism and the fight for freedom and equality. Her eventual decline and death also suggest the costs and complexities of resistance within oppressive systems.

Fascism and Totalitarian Imagery
The novel includes vivid imagery of political and social control, such as references to the “Emperor Constantine” who changed the calendar, symbolizing imposed ideological control and manipulation of truth. There are also descriptions of “head-hunters,” “black coachmen,” and “spectral armies” that evoke the presence of oppressive, forces lurking within the narrative’s surreal landscape. The oppressive surveillance and control over individuals, the blurring of reality and illusion, and the presence of secret detectives tracking movements and histories reflect the mechanisms of authoritarian regimes.

The Illusion of Control and the Persistence of Chaos:
Despite the efforts of characters like Mr. Spitzer trying to maintain order in the face of chaos, and Miss MacIntosh, the practical nursemaid, the novel suggests that authoritarian control is ultimately fragile. The persistent presence of dreams, illusions, and ghostly figures challenges the stability of imposed order. The novel’s narrative structure, with its overlapping realities and shifting perspectives, underscores the elusiveness of power and the persistence of resistance.

In general, the novel addresses authoritarianism and fascism by illustrating the tension between oppressive social and political forces and the human desire for freedom, sanity, and moral order. Through its richly symbolic characters and surreal settings, the novel critiques the corruption, violence, and decay inherent in authoritarian regimes, while also highlighting the complexities and costs of resistance. The interplay between reality and illusion serves as a metaphor for the deceptive appearances and underlying truths of power and control in such systems.

Specifically, we should never forget that authoritarianism (no matter what it’s secular or religious disguise) is ultimately about the absolute control of women and children. They are property nothing more and nothing less. There health and well-being is assured as long as they conform and do the required tasks.

Authoritarianism is incapable of nuance or context or humor.

Hating and controlling women is a given.

So lets take it one step further and state they absolutely do not care about children. There guise of protecting children is a bald-faced lie.

They want all fetuses to be born regardless of the mother’s life or health. Here’s what radicalized me: In Texas, doctors in a hospital watched a woman/mother/wife die for FORTY HOURS because her unviable fetus (that they knew was unviable) had a heartbeat. That faint heartbeat was more important than the life of a woman. If she had lived she still would have been left sterile and permanently disabled.

They are perfectly willing to orphan children.

They do not want to feed all children.

They don’t want all children to receive care.

They don’t want all children to be housed.

They don’t want all children to be clothed.

They don’t want all children to be educated.

… it is all a lie. They say they want all children to thrive but the authoritarian/fascist state wants to DECIDE which children they idolize.

It isn’t non-binary children. They can die and be denied care.

It isn’t neurodivergent children. They are sick and must be cured or denied care.

It isn’t marginalized people or ethnically/culturally different people. They can die and be denied care right through to adulthood and mothers. In fact, they die in greater numbers before the official retirement age and during/after pregnancy.

They will have a laundry list of those that are not worthy of being cared for so why should they be trusted to care for anyone?

Yong stressed throughout Miss MacIntosh, My Darling compassion, humor (even if it’s dark), empathy, and for me gentleness. Tread lightly because you don’t know and you don’t know what you don’t know.

Authoritarianism wants to make order out of chaos. It is a lie since there is no controlling chaos. At most you can channel it.

Young also stresses resilience: be strong in the face of everything that is thrown at you because it will pass.

Spite survive and be happy!

I read the news with a mix of resignation and sadness that the inevitable has happened. The longest running published “book” is coming to and end after 208 years. The Farmers’ Almanac (not to be confused with The Old Farmers’ Almanac which has been in continuous publication since 1792) is an annual American periodical that has been in continuous publication since 1818.

Published by Geiger of Lewiston, Maine, the Farmers’ Almanac provides long-range weather predictions for both the U.S. and Canada. The periodical also provides calendars and articles on topics such as full moon dates, folklore, natural remedies, and the best days to do various outdoor activities.

Each new year’s edition is released at the end of August of the previous year and contains 16 months of weather predictions broken into 7 zones for the continental U.S., as well as seasonal weather maps for the winter and summer ahead.

The publication follows in the heritage of American almanacs such as Benjamin Franklin’s Poor Richard’s Almanack.

I have been working on edits to the To All My Darling books and also analyzing poetry (with fearful baby steps!) and have been thinking about Miss MacIntosh’s disappearance/death.

What does it mean when the “common sense”, “practical”, “guiding light”, “Rock of Ages”, etc. disappears? That central hub that Young called Miss MacIntosh is pulled out of the middle of the "wheel of fortune” (as I have likened the structure of the novel’s characters to). What are we left with?

This is fly-over country, the heart of America, the rural landscape so what happens when all of its defining attributes like those listed above of Miss MacIntosh disappear?

According to the novel I think it makes a pretty clear case: racism, antisemitism, bigotry, prejudice.

The rural is this ideal that very real and impactful legislature like the Electoral College was supposed to “protect” them and ensure their voices/viewpoints were counted. I mean it was also to ensure slavery continued to exist. Only it hasn’t protected any of the good stuff that could have come out of the Middle West. Politics and politicians have only wielded it as a way to manipulate and control, not democratize.

Of all the things I liked about the farm and spending some of my growing up years there, there are more things I don’t like about it (racism, antisemitism, bigotry, prejudice) and the fact that most still seem to think is necessary and part of the fabric of the Midwest.