To being the same four are no more than were taller. The rest had a big chair and surveyance a cold accumulation of nausea, and even more than that, they had a disappointment.
Nothing aiming is a flower, if flowers are abundant then they are lilac, if they are not they are white in the centre.
Dance a clean dream and an extravagant turn up, secure the steady rights and translate more than translate the authority, show the choice and make no more mistakes than yesterday.
This means clearness it means a regular notion of exercise, it means more than that, it means liking counting, it means more than that, it does not mean exchanging a line.
Why is there more craving than there is in a mountain. This does not seem strange to one, it does not seem strange to an echo and more surely is in there not being a habit. Why is there so much useless suffering. Why is there.
Any wet weather means an open window, what is attaching eating, anything that is violent and cooking and shows weather is the same in the end and why is there more use in something than in all that.
The cases are made and books, back books are used to secure tears and church. They are even used to exchange black slippers. They can not be mended with wax. They show no need of any such occasion.
A willow and no window, a wide place stranger, a wideness makes an active center.
The sight of no pussy cat is so different that a tobacco zone is white and cream.
A lilac, all a lilac and no mention of butter, not even bread and butter, no butter and no occasion, not even a silent resemblance, not more care than just enough haughty.
A safe weight is that which when it pleases is hanging. A safer weight is one more naughty in a spectacle. The best game is that which is shiny and scratching. Please a pease and a cracker and a wretched use of summer.
Surprise, the only surprise has no occasion. It is an ingredient and the section the whole section is one season.
A pecking which is petting and no worse than in the same morning is not the only way to be continuous often.
A light in the moon the only light is on Sunday. What was the sensible decision. The sensible decision was that notwithstanding many declarations and more music, not even notwithstanding the choice and a torch and a collection, notwithstanding the celebrating hat and a vacation and even more noise than cutting, notwithstanding Europe and Asia and being overbearing, not even notwithstanding an elephant and a strict occasion, not even withstanding more cultivation and some seasoning, not even with drowning and with the ocean being encircling, not even with more likeness and any cloud, not even with terrific sacrifice of pedestrianism and a special resolution, not even more likely to be pleasing. The care with which the rain is wrong and the green is wrong and the white is wrong, the care with which there is a chair and plenty of breathing. The care with which there is incredible justice and likeness, all this makes a magnificent asparagus, and also a fountain.
COMPOSITION
AS EXPLANATION
First delivered by the author as a lecture at Cambridge and Oxford, this essay was first published by the Hogarth Press in London in 1926 and revived in the volume called WHAT ARE MASTERPIECES. This is one of many attempts Miss Stein has made to explain her “difficult” manner of writing. Others are sections of THE MAKING OF AMERICANS, some of which are included in this Collection, HOW TO WRITE, LECTURES IN AMERICA, NARRATION, THE GEOGRAPHICAL HISTORY OF AMERICA OR THE RELATION OF HUMAN NATURE TO THE HUMAN MIND, WHAT ARE MASTERPIECES, AN ACQUAINTANCE WITH DESCRIPTION, and the most “difficult” of her explanations, AN ELUCIDATION, in PORTRAITS AND PRAYERS. It readily can be seen that Miss Stein devoted almost as much time to exegesis as to creation.
There is singularly nothing that makes a difference a difference in beginning and in the middle and in ending except that each generation has something different at which they are all looking. By this I mean so simply that anybody knows it that composition is the difference which makes each and all of them then different from other generations and this is what makes everything different otherwise they are all alike and everybody knows it because everybody says it.
It is very likely that nearly every one has been very nearly certain that something that is interesting is interesting them. Can they and do they. It is very interesting that nothing inside in them, that is when you consider the very long history of how every one ever acted or has felt, it is very interesting that nothing inside in them in all of them makes it connectedly different. By this I mean this. The only thing that is different from one time to another is what is seen and what is seen depends upon how everybody is doing everything. This makes the thing we are looking at very different and this makes what those who describe it make of it, it makes a composition, it confuses, it shows, it is, it looks, it likes it as it is, and this makes what is seen as it is seen. Nothing changes from generation to generation except the thing seen and that makes a composition. Lord Grey remarked that when the generals before the war talked about the war they talked about it as a nineteenth century war although to be fought with twentieth century weapons. That is because war is a thing that decides how it is to be when it is to be done. It is prepared and to that degree it is like all academies it is not a thing made by being made it is a thing prepared. Writing and painting and all that, is like that, for those who occupy themselves with it and don’t make it as it is made. Now the few who make it as it is made, and it is to be remarked that the most decided of them usually are prepared just as the world around them is preparing, do it in this way and so I if you do not mind I will tell you how it happens. Naturally one does not know how it happened until it is well over beginning happening.
To come back to the part that the only thing that is different is what is seen when it seems to be being seen, in other words, composition and time-sense.
No one is ahead of his time, it is only that the particular variety of creating his time is the one that his contemporaries who also are creating their own time refuse to accept. And they refuse to accept it for a very simple reason and that is that they do not have to accept it for any reason. They themselves that is everybody in their entering the modern composition and they do enter it, if they do not enter it they are not so to speak in it they are out of it and so they do enter it; but in as you may say the non-competitive efforts where if you are not in it nothing is lost except nothing at all except what is not had, there are naturally all the refusals, and the things refused are only important if unexpectedly somebody happens to need them. In the case of the arts it is very definite. Those who are creating the modern composition authentically are naturally only of importance when they are dead because by that time the modern composition having become past is classified and the description of it is classical. That is the reason why the creator of the new composition in the arts is an outlaw until he is a classic, there is hardly a moment in between and it is really too bad very much too bad naturally for the creator but also very much too bad for the enjoyer, they all really would enjoy the created so much better just after it has been made than when it is already a classic, but it is perfectly simple that there is no reason why the contemporaries should see, because it would not make any difference as they lead their lives in the new composition anyway, and as every one is naturally indolent why naturally they don’t see. For this reason as in quoting Lord Grey it is quite certain that nations not actively threatened are at least several generations behind themselves militarily so æsthetically they are more than several generations behind themselves and it is very much too bad, it is so very much more exciting and satisfactory for everybody if one can have contemporaries, if all one’s contemporaries could be one’s contemporaries.
There is almost not an interval.
For a very long time everybody refuses and then almost without a pause almost everybody accepts. In the history of the refused in the arts and literature the rapidity of the change is always startling. Now the only difficulty with the volte-face concerning the arts is this. When the acceptance com
es, by that acceptance the thing created becomes a classic. It is a natural phenomena a rather extraordinary natural phenomena that a thing accepted becomes a classic. And what is the characteristic quality of a classic. The characteristic quality of a classic is that it is beautiful. Now of course it is perfectly true that a more or less first rate work of art is beautiful but the trouble is that when that first rate work of art becomes a classic because it is accepted the only thing that is important from then on to the majority of the acceptors the enormous majority, the most intelligent majority of the acceptors is that it is so wonderfully beautiful. Of course it is wonderfully beautiful, only when it is still a thing irritating annoying stimulating then all quality of beauty is denied to it.
Of course it is beautiful but first all beauty in it is denied and then all the beauty of it is accepted. If every one were not so indolent they would realise that beauty is beauty even when it is irritating and stimulating not only when it is accepted and classic. Of course it is extremely difficult nothing more so than to remember back to its not being beautiful once it has become beautiful. This makes it so much more difficult to realise its beauty when the work is being refused and prevents every one from realising that they were convinced that beauty was denied, once the work is accepted. Automatically with the acceptance of the time-sense comes the recognition of the beauty and once the beauty is accepted the beauty never fails any one.
Beginning again and again is a natural thing even when there is a series.
Beginning again and again and again explaining composition and time is a natural thing.
It is understood by this time that everything is the same except composition and time, composition and the time of the composition and the time in the composition.
Everything is the same except composition and as the composition is different and always going to be different everything is not the same. Everything is not the same as the time when of the composition and the time in the composition is different. The composition is different, that is certain.
The composition is the thing seen by every one living in the living they are doing, they are the composing of the composition that at the time they are living is the composition of the time in which they are living. It is that that makes living a thing they are doing. Nothing else is different, of that almost any one can be certain. The time when and the time of and the time in that composition is the natural phenomena of that composition and of that perhaps every one can be certain.
No one thinks these things when they are making when they are creating what is the composition, naturally no one thinks, that is no one formulates until what is to be formulated has been made.
Composition is not there, it is going to be there and we are here. This is some time ago for us naturally.
The only thing that is different from one time to another is what is seen and what is seen depends upon how everybody is doing everything. This makes the thing we are looking at very different and this makes what those who describe it make of it, it makes a composition, it confuses, it shows, it is, it looks, it likes it as it is, and this makes what is seen as it is seen. Nothing changes from generation to generation except the thing seen and that makes a composition.
Now the few who make writing as it is made and it is to be remarked that the most decided of them are those that are prepared by preparing, are prepared just as the world around them is prepared and is preparing to do it in this way and so if you do not mind I will again tell you how it happens. Naturally one does not know how it happened until it is well over beginning happening.
Each period of living differs from any other period of living not in the way life is but in the way life is conducted and that authentically speaking is composition. After life has been conducted in a certain way everybody knows it but nobody knows it, little by little, nobody knows it as long as nobody knows it. Any one creating the composition in the arts does not know it either, they are conducting life and that makes their composition what it is, it makes their work compose as it does.
Their influence and their influences are the same as that of all of their contemporaries only it must always be remembered that the analogy is not obvious until as I say the composition of a time has become so pronounced that it is past and the artistic composition of it is a classic.
And now to begin as if to begin. Composition is not there, it is going to be there and we are here. This is some time ago for us naturally. There is something to be added afterwards.
Just how much my work is known to you I do not know. I feel that perhaps it would be just as well to tell the whole of it.
In beginning writing I wrote a book called Three Lives this was written in 1905. I wrote a negro story called Melanctha. In that there was a constant recurring and beginning there was a marked direction in the direction of being in the present although naturally I had been accustomed to past present and future, and why, because the composition forming around me was a prolonged present. A composition of a prolonged present is a natural composition in the world as it has been these thirty years it was more and more a prolonged present. I created then a prolonged present naturally I knew nothing of a continuous present but it came naturally to me to make one, it was simple it was clear to me and nobody knew why it was done like that, I did not myself although naturally to me it was natural.
After that I did a book called The Making of Americans it is a long book about a thousand pages.
Here again it was all so natural to me and more and more complicatedly a continuous present. A continuous present is a continuous present. I made almost a thousand pages of a continuous present.
Continuous present is one thing and beginning again and again is another thing. These are both things. And then there is using everything.
This brings us again to composition this the using everything. The using everything brings us to composition and to this composition. A continuous present and using everything and beginning again. In these two books there was elaboration of the complexities of using everything and of a continuous present and of beginning again and again and again.
In the first book there was a groping for a continuous present and for using everything by beginning again and again.
There was a groping for using everything and there was a groping for a continuous present and there was an inevitable beginning of beginning again and again and again.
Having naturally done this I naturally was a little troubled with it when I read it. I became then like the others who read it. One does, you know, excepting that when I reread it myself I lost myself in it again. Then I said to myself this time it will be different and I began. I did not begin again I just began.
In this beginning naturally since I at once went on and on very soon there were pages and pages and pages more and more elaborated creating a more and more continuous present including more and more using of everything and continuing more and more beginning and beginning and beginning.
I went on and on to a thousand pages of it.
In the meantime to naturally begin I commenced making portraits of anybody and anything. In making these portraits I naturally made a continuous present an including everything and a beginning again and again within a very small thing. That started me into composing anything into one thing. So then naturally it was natural that one thing an enormously long thing was not everything an enormously short thing was also not everything nor was it all of it a continuous present thing nor was it always and always beginning again. Naturally I would then begin again. I would begin again I would naturally begin. I did naturally begin. This brings me to a great deal that has been begun.
And after that what changes what changes after that, after that what changes and what changes after that and after that and what changes and after that and what changes after that The problem from this time on became more definite.
It was all so nearly alike it must be different and it is different, it is natural that if everything is used and there is a continuous prese
nt and a beginning again and again if it is all so alike it must be simply different and everything simply different was the natural way of creating it then.
In this natural way of creating it then that it was simply different everything being alike it was simply different, this kept on leading one to lists. Lists naturally for a while and by lists I mean a series. More and more in going back over what was done at this time I find that I naturally kept simply different as an intention. Whether there was or whether there was not a continuous present did not then any longer trouble me there was or there was not, and using everything no longer troubled me if everything is alike using everything could no longer trouble me and beginning again and again could no longer trouble me because if lists were inevitable if series were inevitable and the whole of it was inevitable beginning again and again could not trouble me so then with nothing to trouble me I very completely began naturally since everything is alike making it as simply different naturally as simply different as possible. I began doing natural phenomena what I call natural phenomena and natural phenomena naturally everything being alike natural phenomena are making things be naturally simply different. This found its culmination later, in the beginning it began in a center confused with lists with series with geography with returning portraits and with particularly often four and three and often with five and four. It is easy to see that in the beginning such a conception as everything being naturally different would be very inarticulate and very slowly it began to emerge and take the form of anything, and then naturally if anything that is simply different is simply different what follows will follow.
So far then the progress of my conceptions was the natural progress entirely in accordance with my epoch as I am sure is to be quite easily realised if you think over the scene that was before us all from year to year.
As I said in the beginning, there is the long history of how every one ever acted or has felt and that nothing inside in them in all of them makes it connectedly different. By this I mean all this.