Poem of the Week 1/28/2012: No Possum, No Sop, No Tears

No Possum, No Sop, No Taters

He is not here, the old sun,
As absent as if we were asleep.

The field is frozen. The leaves are dry.
Bad is final in this light.

In this bleak air the broken stalks
Have arms without hands. They have trunks

Without legs or, for that, without heads.
They have heads in which a captive cry

Is merely the moving of a tongue.
Snow sparkles like eyesight falling to earth,

Like seeing fallen brightly away.
The leaves hop, scraping on the ground.

It is deep January. The sky is hard.
The stalks are firmly rooted in ice.

It is in this solitude, a syllable,
Out of these gawky flitterings,

Intones its single emptiness,
The savagest hollow of winter-sound.

It is here, in this bad, that we reach
The last purity of the knowledge of good.

The crow looks rusty as he rises up.
Bright is the malice in his eye...

One joins him there for company,
But at a distance, in another tree.

Wallace Stevens 




This one's about winter. 

Poem of the Week 1/22/2011: "Of Bronze - and Blaze"

319

Of Bronze -- and Blaze --
The North -- Tonight --
So adequate -- it forms --
So preconcerted with itself --
So distant -- to alarms --
An Unconcern so sovereign
To Universe, or me --
Infects my simple spirit
With Taints of Majesty --
Till I take vaster attitudes --
And strut upon my stem --
Disdaining Men, and Oxygen,
For Arrogance of them --

My Splendors, are Menagerie --
But their Completeless Show
Will entertain the Centuries
When I, am long ago,
An Island in dishonored Grass --
Whom none but Dasies -- know.

Emily Dickinson

Poem of the Week 1/15/2012: from Song of Myself

5 
I believe in you my soul, the other I am must not abase itself to you, 
And you must not be abased to the other.

Loafe with me on the grass, loose the stop from your throat, 
Not words, not music or rhyme I want, not custom or lecture, not even the best, 
Only the lull I like, the hum of your valved voice.

I mind how once we lay such a transparent summer morning, 
How you settled your head athwart my hips and gently turn'd over upon me, 
And parted the shirt from my bosom-bone, and plunged your tongue to my bare-stript heart, 
And reach'd till you felt my beard, and reach'd till you held my feet.

Swiftly arose and spread around me the peace and knowledge that pass all the argument of the earth, 
And I know that the hand of God is the promise of my own, 
And I know that the spirit of God is the brother of my own, 
And that all the men ever born are also my brothers, and the women my sisters and lovers, 
And that a kelson of the creation is love, 
And limitless are leaves stiff or drooping in the fields, 
And brown ants in the little wells beneath them, 
And mossy scabs of the worm fence, heap'd stones, elder, mullein and poke-weed.

6 
A child said What is the grass? fetching it to me with full hands; 
How could I answer the child? I do not know what it is any more than he.

I guess it must be the flag of my disposition, out of hopeful green stuff woven.

 

Walt Whitman, from Leaves of Grass

Always worth a read.

Poem of the Week 1/8/2011: Beyond the End

Beyond the End

In 'nature' there's no choice --
                                              flowers
swing their heads in the wind, sun & moon
      are as they are. But we seem
almost to have it (not just
      available death)

It's energy: a spider's thread: not to
'go on living' but to quicken, to activate: extend:
      Some have it, they force it --
with work or laughter or even
      the act of buying, if that's
all they can lay hands on--

             the girls crowding the stores, where light,
                  color, solid dreams are - what gay
             desire! It's their festival,
                  ring game, wassail, mystery.

It has no grace like that of
the grass, the humble rhythms, the
falling & rising of leaf and star;
it's barely
a constant. Like salt:
take it or leave it

The 'hewers of wood' & so on; every damn
craftsman has it while he's working
                            but it's not
a question of work: some
shine with it, in repose. Maybe it is
response, the will to respond--('reason
can give nothing at all/like
response to desire') maybe
a gritting of teeth, to go
just that much further, beyond the end
beyond whatever ends: to begin, to be, to defy.

Denise Levertov


"Beyond the end" announces its subject right away: the matter of choice. Levertov does not present a cosmology or a model of the mind so much as an expansive call to action, to energy - exuberance is beauty, blake says, and this poem seems to say so as well. In her zeal to extend energy everywhere, the poet even includes girls shopping as an expression of will, some kind of old English wassail, festival.

The poem addresses the question: is there something that makes humans more than natural, more than flowers swaying to some stimulus, rooted and planted? Perhaps, she suggests, we should rather be as unattached as a spider flying on its thread, flinging ourselves into the blue. And then to refine that image, carry forward "the will to respond," a kind of readiness, or axis perhaps, that holds one together inside. Water pressure inside, the power of oceans concentrated, fiercely joyfully waiting.

Poem of the Week 12/30/2011: Carmel Point

Carmel Point

The extraordinary patience of things!
This beautiful place defaced with a crop of suburban houses—
How beautiful when we first beheld it,
Unbroken field of poppy and lupin walled with clean cliffs;
No intrusion but two or three horses pasturing,
Or a few milch cows rubbing their flanks on the outcrop rock-heads—
Now the spoiler has come: does it care?
Not faintly. It has all time. It knows the people are a tide
That swells and in time will ebb, and all
Their works dissolve. Meanwhile the image of the pristine beauty
Lives in the very grain of the granite,
Safe as the endless ocean that climbs our cliff.—As for us:
We must uncenter our minds from ourselves;
We must unhumanize our views a little, and become confident
As the rock and ocean that we were made from.

Robinson Jeffers

Jeffers presents us with a poem that at once divides and unifies man and nature; man no longer realizes his connections with the greater world, which is patient and unyieldingly calm, permanent, confident. Thus the poet interlaces a conception of reality that does not exclude human beings; it is rather a place to which at some point we ought to return.

Man and nature's common essence (one way to speak of their unity?) is apparent in the first few lines. If things are patient, that is a human category - they exhibit a benevolent human trait, something we humans often cannot reach or touch. Then, man and nature seem to take the other's character in the line, "This beautiful place defaced with a crop of suburban houses." Nature is "de-faced," or in a way dehumanized, while humans are a "crop," some kind of planted, temporary field of natural products on their way to being born.

Jeffers effortlessly carries us through a narrative - asking the readers to imagine this pace at first glance from man - a field of poppies and lupin, only a few larger beings making their small mark - horses and cows. This is what we besmirched, cut up with our concrete boxes... but nature, he offers, is unperturbed. Unperturbed because it is so permanent as to be living "in the very grain of the granite, / safe as the endless ocean that climbs our cliff." It is patient and compassionate, nearly, which we can pick up in the gentle tone in the lines about man and the tides. Nature, like a mother or some much greater figure, sees the truth in our works, which is that they are again not separate from her - these works eventually dissolve like everything else, and so man's childish disruption of nature's beauty is no different than a barnacle on a rock.

Indeed, this is in part a statement about reality - the way of things is to be safe, unthreatened, unhurried, and pristine. What is is beautiful, still, even as it is in motion, from the grazing cows to crashing waves to the sudden growth of a suburban "crop."

This regard perhaps provides the impetus for the final section, wherein the speaker recommends a new orientation, a new way for us to be - "We must uncenter our minds from ourselves; / We must unhumanize our views a little, and become confident / As the rock and ocean that we were made from."Human views, it seems, are anxious and quick, whereas nature's vaster view is solid, eternal, confident, firm, strong. In dehumanizing and uncentering from ourselves, we may discover that we are and embody the patience of the rocks, the great geologic beauty of a granite cliff. "Carmel Point" calls for us to understand this, to see the way of things, their patience, and to remember again that it is, ultimately, ourselves and not ourselves that we are seeing - because, perhaps, we simultaneously are and are not.

An afterthought: I recommend reading Robinson Jeffers after some time spent at the California coast - nothing puts his words into better perspective than to see this view oneself, smell the air, hear the crashing and stillness. Indeed, important to know about Jeffers is that he built himself a house out of stones, "Tor House," near Carmel, and lived on the beach alone for many years. A vision of starry, wonderful vastness!

Happy new year all!

Poem of the Week 12/22/2011: High Windows

High Windows

When I see a couple of kids
And guess he’s fucking her and she’s
Taking pills or wearing a diaphragm,
I know this is paradise

Everyone old has dreamed of all their lives—
Bonds and gestures pushed to one side
Like an outdated combine harvester,
And everyone young going down the long slide

To happiness, endlessly. I wonder if 
Anyone looked at me, forty years back,
And thought, That’ll be the life; 
No God any more, or sweating in the dark 

About hell and that, or having to hide
What you think of the priest. He 
And his lot will all go down the long slide 
Like free bloody birds. And immediately

Rather than words comes the thought of high windows:
The sun-comprehending glass,
And beyond it, the deep blue air, that shows
Nothing, and is nowhere, and is endless.

Philip Larkin

Larkin always seems to leave a sort of ambiguity in his poetry, and in this one it has to do, perhaps, with the viewpoint. Whose thoughts are those at the end? Is it the speaker - the grumpy sort of a-religious, modern man? Or is it the person contemplating a Godless future, without any of the worries from Christianity who then remembers the subtlety and vastness of that experience? Indeed, Larkin presents two versions of paradise - the modern and materialist version, against, the quiet experience of vastness the final stanza suggests.

This stanza, after all, in a way suggests Adam and Eve in the garden, but instead of wearing fig leaves she wears a diaphragm, and sex is regarded not sinfully but practically - as something that can be done so long as nobody is pregnant. Also in counterpoint to Christianity seems to be the "long slide / to happiness;" it brings up images of Jacob's ladder to heaven, perhaps, or the great chain of being. Larkin offers us the endless slide of youthful... delight? debauchery?

And then this perspective gets amplified by the italics in the third and fourth stanzas - picking up on how this new world has dropped "bonds and gestures.../ like an outdated combine harvester." This perspective resents the priests, confession, the worrying about an afterlife about which one can do very little, captured in the lines that are nearly spit out, "free bloody birds."

Suddenly, however, the poem ends with something utterly a-cultural and perhaps truly holy. This is rather surprising considering the resentment about cultural bonds in the italics, but the blast of beauty, stillness, and openness offers a completely different theology, a paradise installed endlessly above the church windows. Indeed, even the height of this is probably symbolic, given that the rest of the poem has been earthy and grounded, from the images of the bed to the slide towards happiness to the "bloody birds" (priests) that are falling to the ground. The high windows show a level that is above all of these cultural concerns, debauchery, and worries - a God not tied to any of the cultural forms that show, tell, do, act, oppress, or "free." This God "shows / Nothing, and is nowhere, and is endless," an endlessness entirely different from the endless slide of pleasure posited in the early stanzas. A single moment and a few lines pierce the poem at its end!

Poem of the Week 10/5/2011: Returning to My Cottage

Returning to My Cottage

A bell in the distance
the sound floats
down the valley

one by one
woodcutters and fisherman
stop work, start home

the mountains move off
into darkness

alone, I turn home
as great clouds beckon
from the horizon

the wind stirs delicate vines
and water chestnut shoots
catkin fluff sails past

in the marsh to the east
new growth
vibrates with color

it's sad
to walk in the house
and shut the door.

Wang Wei, trans. David Young

 Written in the early T'ang Dynasty in China, Wang Wei's poem engages with and transcends the landscape genre in which it begins; ultimately, it leads its readers through its gorgeous metaphor for the difference between being related to the world and being self-enclosed.

Wei first manages to be incredibly specific, conjuring a distinct landscape using few and fewer words. It starts with a single bell's tone. This leads us into a valley where workers are heading home. Perhaps this specificity - the singluarity of the event - make it simpler to conjure distinct images, or a single world, in which these events are unfolding. Wang Wei establishes a sense of place, and love for that place.

We can notice the active subjects and verbs Wei offers. In this world, the sound floats, the mountains move, clouds beckon, wind stirs, growth vibrates... Wei's landscape is a living world, one where immense forces have a specific role, action, and effect. And since many of these forces (mountains, clouds, wind, growth) are somewhat universal in nature, they suggest a deeper set of forces moving through this world, or perhaps what Baudelaire might call correspondences. Our landscapes correspond with this one, they play as if in harmony.

So the meeting of particular and universal sets us up for the rich final stanza. Its events are simple. Our speaker is sad to leave this world for the indoors. Blur your eyes, and it looks like he's sad for leaving vast for the smaller - the larger world for a more closed one, a higher order for lower... And we can ponder what it means to be enclosed -- inside of a house with a shut door... To some extent this evokes a world of dead, still air; blur your eyes again and imagine enclosure within the self, where there are limits to what your breath can mingle with and you might encounter. Being in the house is solitary, closed off...

Rilke calls the more open world a world of possibility, and in Wei's expansive active landscape, it's the possibility and vastness of being related to something higher than oneself, or many things, a whole moving breathing landscape and world. What a sad one to leave when our minds are wrapped in thoughts.

I'm leaving it a bit vague at the end... hoping you'll read the poem several times and follow the trajectory and story Wei offers.

Until later, thanks for reading!

Poem of the Week 9/8/2011: Invitation to the Voyage

Invitation to the Voyage

My child, my sister,
Think of the rapture
Of living together there!
Of loving at will,
Of loving till death,
In the land that is like you!
The misty sunlight
Of those cloudy skies
Has for my spirit the charms,
So mysterious,
Of your treacherous eyes,
Shining brightly through their tears.

There all is order and beauty,
Luxury, peace, and pleasure.

Gleaming furniture,
Polished by the years,
Will ornament our bedroom;
The rarest flowers
Mingling their fragrance
With the faint scent of amber,
The ornate ceilings,
The limpid mirrors,
The oriental splendor,
All would whisper there
Secretly to the soul
In its soft, native language.

There all is order and beauty,
Luxury, peace, and pleasure.

See on the canals
Those vessels sleeping.
Their mood is adventurous;
It's to satisfy
Your slightest desire
That they come from the ends of the earth.
— The setting suns
Adorn the fields,
The canals, the whole city,
With hyacinth and gold;
The world falls asleep
In a warm glow of light.

There all is order and beauty,
Luxury, peace, and pleasure.

- Charles Baudelaire, trans. William Aggeler

Thanks many times to C for alerting me to this poem. It's a marvel of a work, something like a love poem but bursting with a greater love than just the erotic -- more like eros, from somebody who loves the world loving another. You see, the entire poem reads as seductive love poem, but the opening line, "My child, my sister," stages it so that we cannot simply read it as a romantic poem. Instead, it is a love like Whitman's, away from the grasping love of a person and towards a love that is meant to enliven the beloved, more objective, true, and vast!

What is this love? It is a love that is meant to bring the girl closer to what she is meant to be, as the first stanza announces. The speaker implores her to imagine the rapture that comes from living in a world that is like her, a land that matches her sensibility, is the right soil in which she can grow. It also draws out a world that exists for the living person -- expresses the sentiment that the world is here for human life, and that everything that is built reaches to us . This reflection is not egotistical, but hopefully grounded on earth, compassionately and exuberantly offering the things of this world to us, who see and live it.

Apparently it's based on some Claude Lorraine paintings of a ship-flecked, so there's an aesthetic joy in the poem as well; the poem is thus an eckphrastic poem, which is a poem based on a piece of art. Just goes to show an incredible ability to communicate and "read" that is outside the academy -- is translated by nothing but images, and then re-written (and re-translated into english) in a poem.

Thanks all for reading,
till later!

Poem of the Week 8/31/2011: A Valediction Forbidding Mourning

A Valediction: Forbidding Mourning

As virtuous men pass mildly away,
And whisper to their souls to go,
Whilst some of their sad friends do say,
"The breath goes now," and some say, "No,"

So let us melt, and make no noise,
No tear-floods, nor sigh-tempests move;
'Twere profanation of our joys
To tell the laity our love.

Moving of the earth brings harms and fears,
Men reckon what it did and meant;
But trepidation of the spheres,
Though greater far, is innocent.

Dull sublunary lovers' love
(Whose soul is sense) cannot admit
Absence, because it doth remove
Those things which elemented it.

But we, by a love so much refined
That our selves know not what it is,
Inter-assured of the mind,
Care less, eyes, lips, and hands to miss.

Our two souls therefore, which are one,
Though I must go, endure not yet
A breach, but an expansion.
Like gold to airy thinness beat.

If they be two, they are two so
As stiff twin compasses are two:
Thy soul, the fixed foot, makes no show
To move, but doth, if the other do;

And though it in the center sit,
Yet when the other far doth roam,
It leans, and hearkens after it,
And grows erect, as that comes home.

Such wilt thou be to me, who must,
Like the other foot, obliquely run;
Thy firmness makes my circle just,
And makes me end where I begun.

John Donne

At last, a mourning poem that gathers together lovers, places, people, life and death; in its circled compass, one of Donne's primary metaphors, it inscribes the comings and goings of the things of our lives.

To approach this poem, I'd suggest following the similies, images, and metaphors Donne uses, and try to decode the story they tell. It begins with a potent similie: with a dying man and his surrounding companions. Through this image Donne presents the poem's tension and argument. While the dying man lets his own soul go, some of those around him say "no." Translated - some will accept passing, and others try to deny it.

This tension continues in the next stanza --

Moving of the earth brings harms and fears,

Men reckon what it did and meant;
But trepidation of the spheres,

Though greater far, is innocent.

Cosmic events replace the dying man as the metaphors at hand. When earth quakes, men scramble to explain, tensely grasping knowledge out of fears. In stark contrast -- they ignore the rotation of the planets, though that movement and change is far more vast. So why tremble when the earth does if it's merely a change; like the stars, part of the everlasting movement of all things?

Now the poem transitions to its subject; lovers appear in the lines. "Dull sublunary lovers / whose soul is sense" cannot allow one-another to part. They only sense the animal aspect of the love, the physical and bodily, and so cannot let one-another go.

This is one half of the argument -- the dull hold on, the wise let go.

And so the speaker tells his (presuming it's a man) mistress -- he and the lady ought to be like the dying man, trusting that a parting is only temporary, and moreover that in the wisdom of parting, there is not parting at all! They are like "gold to airy thinness beat," and that of a compass whose two legs journey far apart yet are not, not once separate; in truth they dance around one-another.

And the genius of this image is that the circling compass itself evokes the image of the stars that came before it, the heavens circling above us, the trace of the planets in those heavens, and so brings to their separation a greater truth. The lovers live with the same truth that turns the heavens, the one that holds man steady in death -- that of a near universal perspective.

The poem's final word, "erect" of course has sexual connotations, but I think it's more potent understood as dignity. It connotes no stretching grasper of a person, but one with dignity who experiences instead of "a breach ... an expansion."

I hope very much you all enjoy.

Poem of the Week 7/14/2011: To Failure

To Failure

You do not come dramatically, with dragons

That rear up with my life between their paws

And dash me butchered down beside the wagons,

The horses panicking; nor as a clause

Clearly set out to warn what can be lost,

What out-of-pocket charges must be borne,

Expenses met; nor as a draughty ghost

That’s seen, some mornings, running down a lawn.

It is these sunless afternoons, I find,

Instal you at my elbow like a bore.

The chestnut trees are caked with silence. I’m

Aware the days pass quicker than before,

Smell staler too. And once they fall behind

They look like ruin. You have been here some time.

Philip Larkin

For this week's PotW, a few brief notes will do. The title, "To Failure," sets up a poem that is somewhat of a letter to failure, discussing what the speaker expected it to be and then what it may actually be. This he does in an Italian sonnet that is tweaked just slightly (slant rhyme and rhyme patterns).

The first eight lines, the first half of the Italian sonnet, present a view of failure that is not, but that seems real. This failure is mythic (heroic even), evoking dragons, ghosts, and some kind objective ledger in the world. The first stanza, in its active, dreamy, engaged world, implies that in a life lived with too much intensity, one's failure has some kind of meaning, either with the bite of a dragon or the slow squeeze of losing all one's money. This failure is life lived fully, mistakes that attack, or that haunt a person, or demand something of them, include a contract and meaning.

The next stanza, which is failure itself, offers nothing other-worldly -- just chestnut trees "caked with silence," a stale smell, the quiet vision of a life in tatters. The contrast here lies at the heart of the poem, for me. Because failure is not adventure, torture, being haunted by the past. Failure, according to Larkin, is nothing. It's a slow decay of life, stillness, staleness, deadness. Blake writes, "expect poison from the standing water," and this seems to me ENTIRELY apt for Larkin's view of failure. Water that sits becomes poison, just as a life that sits, is too passive, is too stale, is a decayed failure.

Indeed! It raises the question of a life well lived! Because is a failure something done wrong, something that tortures a person or demands something of them, or is failure never experiencing that, never going under the nozzle of suffering, mistakes, problems, situations?

Thanks for reading these brief notes. The poem is simple, yes, but much in the way an arrow is simple, going straight to the point! Good night everybody.

Poem of the Week 5/21/2011: In Praise of Darkness

IN PRAISE OF DARKNESS

Old age (the name that others give it)
can be the time of our greatest bliss.
The animal has died or almost died.
The man and his spirit remain.
I live among vague, luminous shapes
that are not darkness yet.
Buenos Aires,
whose edges disintegrated
into the endless plain,
has gone back to being the Recoleta, the Retiro*,
the nondescript streets of the Once,
and the rickety old houses
we still call the South.
In my life there were always too many things.
Democritus of Abdera plucked out his eyes in order to think;
Time has been my Democritus.
This penumbra* is slow and does not pain me;
it flows down a gentle slope,
resembling eternity.
My friends have no faces,
women are what they were so many years ago,
these corners could be other corners,
there are no letters on the pages of books.
All this should frighten me,
but it is a sweetness, a return.
Of the generations of texts on earth
I will have read only a few-
the ones that I keep reading in my memory,
reading and transforming.
From South, East, West, and North
the paths converge that have led me
to my secret center.
Those paths were echoes and footsteps,
women, men, death-throes, resurrections,
days and nights,
dreams and half-wakeful dreams,
every inmost moment of yesterday
and all the yesterdays of the world,
the Dane’s staunch sword and the Persan’s moon,
the acts of the dead,
shared love, and words,
Emerson and snow, so many things.
Now I can forget them. I reach my center
my algebra and my key,
my mirror.
Soon I will know who I am.

Jorge Luis Borges, trans. Hoyt Rogers

*Recoleta is a neighborhood in Buenos Aires: Retiro, one in Madrid.
*the blurred edge of the shadow cast from an opaque object.

Perhaps one important piece of information to note concerning this poem is that Jorge Luis Borges, the grandfather of South American literature, began going blind in his late 50s, and was completely so by the time of his death. It reads like a story, a gentle poetic yet journalistic description of the fading of vision. It also reads as words of wisdom - from the grandfather, from the old warrior, from the one who has come before and is turning his face to the vast, open abyss. Moreover, its simple turn towards death reveals a compassion and freedom for the things in this world, and approaches a question of oneself -- I would say that the poem only intimates the answer to this question, in its blurred images that evoke love, freedom, compassion, and eternity.

As to the loss of eyesight, which perhaps parallels the approaching end of life: "All this should frighten me, / but it is a sweetness, a return." In his encroaching blindness, the speaker discovers some kind of objectivity that seems new and yet deeply familiar for him. He mentions that it is objective/true when he compares this blindness to Democritus'. Just as Democritus blinded himself to find truth, so the speaker is being blinded, and we can therefore assume seeing truth more clearly.

What is this truth? It is close to a world of impersonal, affectionate love, where people, places, books, have lost their particular character and taken on something of an eternal shade. After all, Buenos Aires' "edges have disintegrated / into the endless plain," and books have lost their page numbers, as if every book was the same book, the same page, returned to again and again. If we were to get daring we might say that this idea must have some relationship to Plato's ideal forms, the moment when the essential, ideal character of each object is seen in its perfection. We could even back it up by citing how "the animal has died or almost died. / The man and spirit remain;" these signal the three parts of a man (body: the animal, man: the thinking part, spirit: the feelings) Plato intimates in the Republic and elsewhere.

Plato or no, this state of being is the center of all paths - North, South, East, and West, and the things of this world -- including Hamlet's sword, the acts of the dead, shared love, words, footsteps and echoes, Emerson and snow – have led him here. They are the friends and helpmeets on the way to…... to himself I suppose. But what is this? Borges describes it with cryptic images, still: an algebra, a key, a mirror (for a blind man??). These images, to me, evoke the question of identity more than unlock it -- he finds the key, finds the equation that can crack himself, but they are as objects lying unused in an impersonal room, they still beg a final question: Who am I?

And we, readers, understand in a feeling the mystery of this question – not the answer, sharply defined and outlined, of a single thing, but the vast question of oneself. And like a cataracted eye regarding a book, we find the answer without definition or pagination.

So the poem comes to bridge the things of this world and the vast, compassionate mystery that dissolves and holds them. When one cannot see one’s friends face (only a head), perhaps one cannot forget so easily how that other person is always and forever a searching unknown, an infinitude and intricacy beyond our comprehension, but calling for freedom, compassion (this is what the blurred images suggest -- a kind of freedom to inhabit many shapes, a freedom from definitions and boundaries that can tether us to the mundane.) The things he puts forth – blurred faces, a mirror for a blind man – become objects of meditation that demand compassion, imagination for another, and a deep-set affection for this life as it slowly falls out of focus into a dearly-felt hush.

Poem of the Week 4/30/2011: As Kingfishers Catch Fire

As Kingfishers Catch Fire

As kingfishers catch fire, dragonflies draw flame;
As tumbled over rim in roundy wells
Stones ring; like each tucked string tells, each hung bell's
Bow swung finds tongue to fling out broad its name;
Each mortal thing does one thing and the same:
Deals out that being indoors each one dwells;
Selves — goes itself; myself it speaks and spells,
Crying Whát I dó is me: for that I came.

I say móre: the just man justices;
Keeps grace: thát keeps all his goings graces;
Acts in God's eye what in God's eye he is —
Chríst — for Christ plays in ten thousand places,
Lovely in limbs, and lovely in eyes not his
To the Father through the features of men's faces.

Gerard Manley Hopkins

(note: the accents are Hopkins', included to clue the reader about words and phrase of extra rhythmic weight)

So! We've taken a direct 180 degree turn from the deadly cathedrals and darkling bass tones of Baudelaire; we now greet Gerard Manley Hopkins, the ever-so-Catholic bard of nature, the choreographer of language. According to various biographical sources (poetry foundation), Hopkins' greatest interest in Catholicism was the doctrine of Real Presence, a doctrine that seems to underpin this poem. Well, "underpin" is the wrong word. Permeate might be better. Or "generates" this poem. If this post were to have a thesis, it would be: "As Kingfishers Catch Fire" establishes an explosive metaphor for the Real Presence, where the energy that men see infusing nature becomes a symbol for or promise of the Christ that is innate in man."

The first stanza is one extended statement about the way natural phenomena display the being in the world, and provides hints about the enormity of this being. Beginning, "As x happens, just like y happens, so does every thing happen." So, just as kingfishers catch fire and dragonflies draw flame, so does each thing in the world display and expose the being that is latent within it. Hopkins underpins this statement with some of the most exciting, rhythmic, active diction around; the strong, varied consonants in lines 2-3, "as tumbled over rim in roundy wells / stones ring," display the rigorous, vigorous energy that Hopkins says dwells in each thing. This energy must be hugely powerful, being "flame," "fire," and "flung out broadly." This flame is representative of the explosive and infinite power of God/Being/Real Presence.

Another aspect of the first stanza. It establishes a viewer who is most definitely human, for the things he describes are on a human scale. If Kingfishers are catching fire, they aren't doing so in an unseen world -- it must be in the perspective of a person who sees a flash of the divine in the natural, over and over.

Hopkins acknowledges a shift immediately, writing "I say more." His topic shifts from the kingfisher and the realm of nature to that of man. What happens when man shines forth, shows his truest being? The poem suggests that he becomes just, for he "justices," and acts with grace. But to see man as what me must be, according to the poem's logic, one needs to expand beyond a human viewpoint, and the true nature of man is seen through the eyes of God.

So the poem expands a degree in scale -- suddenly it is no longer just a man describing a kingfisher, but God describing man. We get the God's eye view, as it were, and the fire that man sees in the kingfisher, its innate being shining through, becomes the Christ who "plays in ten thousand places" through man's "feature and faces." He is lovely in limbs not his, playing through our veins like fire or the echo of a stone falling down a well.

This shift in scale also changes the terms of what is seen -- the man sees beauty, and God sees Justice; beauty and justice are linked, with justice being the next scale up from beauty. Platonic, no?

To finish, I'd suggest that the poem is a unified meditation on one event: the exposure of Being to a viewer, be it in kingfishers or in man. Perhaps we could extrapolate that Hopkins believed that the visions of infinity we get in nature are simply small forms, signs of faith and the infinitely infused presence of God, of the greater possibility within us. That our love for the world is a micro-cosm of God's love for us. Or perhaps the poem is completely experiential -- instead of being a mental abstraction, Hopkins had some mystical experience of the objective vision of God touching mankind, seeing the justice and the Christ transforming our blood. I suppose we cannot know, but it must be raised as a central question of an immensely beautiful and well-crafted poem.

Poem of the Week 8/07/2010: Obsession

Obsession

Great woods, you frighten me like cathedrals;
you howl like organs; in our curs'd hearts lie
chapels of endless grief where old rales rattle,
echoing your De Profundis a reply.

Ocean, I hate your tossing and your tumults,
my spirit finds them all again in me,
I hear the monstrous laughter of the sea,
the bitter laugh of the vanquished, with sobs and insults.

O night, how you would please me without stars
whose light speaks only in the banal tongue!
I seek the black, the empty, and the bare!

But the shadows are themselves a canvas where
from my eyes a thousand ghosts are flung.
of vanished beings with familiar stares.

Charles Baudelaire, trans. C.F. MacIntyre


Well, this could have been a joyous return to the poem of the week, perhaps with the onrush of a love-torn sonnet, or a sweetly pastoral poem, or a comic epic of unabashed wit! Which will it be, door one, two or three? Happily for you, dear readers, you are greeted by one of Baudelaire's fleurs du mal, a poem which plays out a crushing relationship between relief and pain, forgiveness and torture, and creator and muse.

Opening with the lines "great woods / you frighten me like cathedrals" links nature, beauty, the speaker, and the sacred, setting them as some of the poem's major topics. Baudelaire's first two lines, "Great woods, you frighten me like cathedrals; / you howl like organs;" are so amazing! They link terror "frighten," with the sacred "cathedral," with song, "the howl of organs." This will be a poem about a dark song, perhaps, which is breathed with the speed of wind -- the only way the forest could produce a howl. The next several lines, "in our curs'd hearts lie / chapels of endless grief where old rales rattle, / echoing your De Profundis a reply," elaborate this tortured relationship with the sacred and with song. "De Profundis" is a direct reference to Psalm 130, a song (poem) in which David calls to the Lord for mercy for his dark, black sins (http://www.biblegateway.com/passage/?search=Psalm+130&version=NIV). In the Psalm, the tortured ask for and are granted relief. In this poem, the empty howl of the woods echoes a reply -- grief and sadness. This first stanza establishes the question and answer format of the poem, but a secret one which drives us to deeper and darker measures.**

In the second stanza, then, the ocean at once ignores and embodies the pleads for help found in the De Profundis of the first. Baudelaire draws a delicate balance between tyrant and oppressed, with the line "monstrous laughter of the sea, / the bitter laughter of the vanquished." Because of this impersonal laughter, and the connotation of ocean with vastness and therefore power, it seems like the ocean must represent something untouchably strong, and in this case cruel. Perhaps it is the vindictive Old Testament God, perhaps the standard of poetic creation to which the speaker cannot but must live up to. On the other hand, the monstrous laughter is also the voice of the tortured who have already been refused their forgiveness, their own monstrous, Hamlet-like laughter at their own heavily rent states.

The next stanza makes its plea for forgiveness, or implies one already, in a different way; the introduction (and subsequent slander) of stars, in themselves quiet and still, implies the welcoming and rejection of beauty, respite, and peace. Baudelaire's speaker has already rejected the stars as "banal," and wishes to erase them. Perhaps his obsession is erasing him, or causing him to hate the beautiful, yet banal, elements of beauty that are normally given us. What is he doing here -- is he simply erasing the stars because they have failed him? He says that he seeks "the black, the empty, the bare!," almost as if that would save him (from banality?) more readily than the howling woods and tossing ocean.

Once he achieves the poetic erasure, though, he finds on that same dark screen only the shadows and projections of his brain. Poetic metaphor, the imagined or felt relationships with woods and sea that were established in the beginning of the poem, become aggressive in the third stanza and overwhelm the speaker in the final one. His phantom relationships with people become ghosts that torture him, and he is powerless to the spasms of his mind. Is this about the writing process (the poet is erased in his obsessive search for the perfect poem)? About the fall of man (man cannot help but run deeper and deeper into darkness)?

As you can probably tell from the number of question marks in this writeup, I remain unsure, and the more I read the poem, the deeper the confusion runs. Over what is the obsession? For what does the poet wish? I want to say regeneration, or forgiveness, but the poem seems to have already asked for this and been rejected; then I say beauty or purity, but the poem constantly opens and rejects these questions as well. In this sense, then, the poem is itself a turning set of questions, always finding the same answer, beginning over in each stanza, posing the question starkly to the reader, and then pulling it again darker, underground. Perhaps this is a relationship with a muse, which is, I think, implied in the "De Profundis" reference, where the poet wishes for something, good song and greater inspiration, and then the poet finds nothing but howls and torture to answer his call. The beauty of the muse is like a streak of lightning in a Turner painting, covered and devoured by its cloud, bursting forward, then retreating again.


**this is most succinctly stated in the final paragraph of my writeup. I hope you all enjoy.

Poem of the Week 8/12/2009: Untitled Love Poem V

Untitled Love Poem V

Heavy curtains hang in the house
of the Woman of No Sorrows

lying in bed
feeling the long night's passing

a whole life in the arms of a goddess?
that was nothing but a dream

no lover has ever entered
the house of the Little Maid

indifferent waves and winds
punish the water chesnut

only dew and moonlight
can sweeten the cassia leaves

love is a total waste of time
you and I know that

but there's something about its madness
that opens the eyes and clears the mind!

Li Shang-Yin
trans. David Young

Poem of the Week 8/12/2009: Triolet

Triolet*

I used to think all poets were Byronic--
Mad, bad and dangerous to know.
And then I met a few. Yes it's ironic--
I used to think all poets were Byronic.
They're mostly wicked as a ginless tonic
And wild as pension plans. Not long ago
I used to think all poets were Byronic--
Mad, bad and dangerous to know.

Wendy Cope


" (thank you Wikipedia)
A triolet (pronounced /ˈtraɪ.əlɨt/ or US: /ˌtriː.əˈleɪ/) is a one stanza poem of eight lines. Its rhyme scheme is ABaAabAB and often all lines are in iambic tetrameter: the first, fourth and seventh lines are identical, as are the second and final lines, thereby making the initial and final couplets identical as well.

Poem of the Week 8/5/2009: Waking Up Drunk on a Spring Day

Waking Up Drunk On A Spring Day

Life is a huge dream
why work so hard?

all day long I drink
lying outside the front door

awakening
looking up through the trees
in the garden

and one bird singing in the flowers

bird, what season is this?
"Spring! I'm a mango bird
and the spring wind makes me sing."

now I grow sad
very sad

so I have some more wine
and I sing
out loud
until the bright moon
rises

what was I upset about?
I can't remember

Li Po
trans. David Young


I would really love to hear what you all think about this poem--why does Li Po get sad? Who is this character speaking in the poem? Is there a symbolic meaning to the drunken-ness?

Comment, feel free!

Poem of the Week 7/29/2009: An Upward Look

An Upward Look

Oh heart green acre sown with salt
by the departing occupier

lay down your gallant spears of wheat
Salt of the earth each stellar pinch

flung in blind defiance backwards
now takes its toll Up from his quieted

quarry the lover colder and wiser
hauling himself finds the world turning

toys triumphs toxins into
this vast facility the living come
dearest to die in How did it happen

In bright alternation minutely mirrored
Within the thinking of each and every

mortal creature halves of a clue
approach the earthlinghts Morning star

evening star salt of the sky
First the grave dissolving into dawn

the the crucial recrystallizing
from the inmost depths of clear dark blue

James Merrill

Poem of the Week 7/22/2009: I Know a Man

I Know a Man

As I sd to my
friend, because I am
always talking,--John, I

sd, which was not his
name, the darkness sur-
rounds us, what

can we do against
it, or else, shall we &
why not, buy a goddamn big car,

drive, he sd, for
christ's sake, look
out where yr going.

Robert Creeley 1962


Ezra Pound's ABC of Reading argues that the most descriptive and accurate definitions are those that provide sight of exactly what is in front of one; he provides a definition of a canzone given by Dante: "A canzone is a composition of words set to music." This definition, Pound argues, works from what the audience can see or hear, so that when they hear a certian kind of music accompanied by words, they will know the canzone. No need to infer about the worldview, the meaning, or the greater category of music this form inhabits; the facts are legible, and that, Pound argues, is the most grounded form of knowledge.

So this is one idea about literature given by Ezra Pound, and while he is certainly open to literature of fact and that of abstraction, his idea does raise some interesting questions. First, is he right? There seems to be much literature of worth that is highly abstract and yet beautiful beyond measure, helpful, informative, etc; in one of Coleridge's works, for example, barely a fact remains in the poem, and yet one's encounter with that poem may be as moving or more moving than with Homer, who I regard as writing "legibly," from fact. Not that Coleridge can trump Homer; I am trying to say that they each have their value in whatever class they inhabit.

So it might do to test Pound's hypothesis, to observe it when one has the chance to do so--after all, I, for one, am still trying to work out how to read, and will happily take advice from and test Pound's theory in hope of learning a bit more. I regard this week's PotW, Robert Creeley's poem "I Know a Man," as a stellar example of a legible work, one whose facts are all entirely visible. And in testing Pound's theory for myself, the next step is to see what results from the careful and particular examination of a little conversation between friends.

"I Know a Man" does not stray at all, really, from the event of a conversation-- a conversation in which one man attempts to speak philosophically and sentimentally, and the other replies to go ahead and drive. It's a concrete experience--the attempt to make an abstract statement, to connect with somebody, and yet to Entirely Miss the Point! Which is not to think so hard, possibly. That's it, though we could talk about the syntax a little if I was a motivated person. ....

But here is the real point:

I was stopped for days in the middle of this blog, right before the last paragraph in fact, keeping on "slow roast" what Creeley's poem was a snapshot of; I couldn't recall a taste of this experience, you know? So I couldn't explain the poem other than technically, which can be tiresome. I was stopped, that is, until I really experienced it, that is, until I tried to philosophize with a friend I was trying to connect with instead of just listening and chatting, normally. I was all bent on interfering and look what happened! Exactly what robert creeley's poem promised would happen, no response, really at all. So perhaps Pound's observation does have something meaty to it, though it certainly demands something of its reader!

Poem of the Week 7/15/2009: Watch Repair

Watch Repair

A small wheel
Incandescent,
Shivering like
A pinned butterfly.

Hands thrown up
In all directions:
The crossroads
One arrives at
In a nightmare.

Higher than that
Number 12 presides
Like a beekeeper
Over the swarming honeycomb
Of the open watch.

Other wheels
That could fit
Inside a raindrop.

Tools
That must be splinters
Of arctic starlight.

Tiny golden mills
Grinding invisible
Coffee beans.

When the coffee’s boiling
Cautiously,
So it doesn’t burn us,
We raise it
To the lips
Of the nearest
Ear.

Charles Simic 1974

This poem is a gorgeous, observant, sincere meditation on a small watch by the former poet laureate Charles Simic. We must wonder whether the watch is a cosmos or a strange pet, for it has both the echo of the universe and a personal, almost cute, character to it. Simic creates a cosmos by introducing a world of actors like the beekeeper-- number 12-- which makes the watch itself into a city or a town. Then, he hints at the universe at large with the somehow successful line, "splinters of starlight."

Then, Simic adds character to the watch using hints of activity, like the "hands thrown up in all directions." This clever line both puns on the hands of the watch and introduces the watchmaker's dynamic interaction with the watch itself. I think the coffee beans, too, add a cuteness that somehow makes the watch more intimate, heavily loud yet nearly infinitesimal in its whirring.

Poem of the Week 7/8/2009: The Skunk

The Skunk

Up, black, striped and damasked like the chasuble
At a funeral mass, the skunk's tail
Paraded the skunk. Night after night
I expected her like a visitor.

The refrigerator whinnied into silence.
My desk light softened beyond the verandah.
Small oranges loomed in the orange tree.
I began to be tense as a voyeur.

After eleven years I was composing
Love-letters again, broaching the word 'wife'
Like a stored cask, as if its slender vowel
Had mutated into the night earth and air

Of California. The beautiful, useless
Tang of eucalyptus spelt your absence.
The aftermath of a mouthful of wine
Was like inhaling you off a cold pillow.

And there she was, the intent and glamorous,
Ordinary, mysterious skunk,
Mythologized, demythologized,
Snuffing the boards five feet beyond me.

It all came back to me last night, stirred
By the sootfall of your things at bedtime,
Your head-down, tail-up hunt in a bottom drawer
For the black plunge-line nightdress.

Seamus Heaney