The Hollow Men
Mistah Kurtz—he dead
A penny for the Old Guy
I
We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats' feet over broken glass
In our dry cellar
Shape without form, shade without colour,
Paralysed force, gesture without motion;
Those who have crossed
With direct eyes, to death's other Kingdom
Remember us -- if at all -- not as lost
Violent souls, but only
As the hollow men
The stuffed men.
II
Eyes I dare not meet in dreams
In death's dream kingdom
These do not appear:
There, the eyes are
Sunlight on a broken column
There, is a tree swinging
And voices are
In the wind's singing
More distant and more solemn
Than a fading star.
Let me be no nearer
In death's dream kingdom
Let me also wear
Such deliberate disguises
Rat's coat, crowskin, crossed staves
In a field
Behaving as the wind behaves
No nearer --
Not that final meeting
In the twilight kingdom
III
This is the dead land
This is cactus land
Here the stone images
Are raised, here they receive
The supplication of a dead man's hand
Under the twinkle of a fading star.
Is it like this
In death's other kingdom
Waking alone
At the hour when we are
Trembling with tenderness
Lips that would kiss
Form prayers to broken stone.
IV
The eyes are not here
There are no eyes here
In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms
In this last of meeting places
We grope together
And avoid speech
Gathered on this beach of the tumid river
Sightless, unless
The eyes reappear
As the perpetual star
Multifoliate rose
Of death's twilight kingdom
The hope only
Of empty men.
V
Here we go round the prickly pear
Prickly pear prickly pear
Here we go round the prickly pear
At five o'clock in the morning.
Between the idea
And the reality
Between the motion
And the act
Falls the Shadow
For Thine is the Kingdom
Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow
Life is very long
Between the desire
And the spasm
Between the potency
And the existence
Between the essence
And the descent
Falls the Shadow
For Thine is the Kingdom
For Thine is
Life is
For Thine is the
This is the way the world ends
This is the way the world ends
This is the way the world ends
Not with a bang but a whimper.
I
We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats' feet over broken glass
In our dry cellar
Shape without form, shade without colour,
Paralysed force, gesture without motion;
Those who have crossed
With direct eyes, to death's other Kingdom
Remember us -- if at all -- not as lost
Violent souls, but only
As the hollow men
The stuffed men.
II
Eyes I dare not meet in dreams
In death's dream kingdom
These do not appear:
There, the eyes are
Sunlight on a broken column
There, is a tree swinging
And voices are
In the wind's singing
More distant and more solemn
Than a fading star.
Let me be no nearer
In death's dream kingdom
Let me also wear
Such deliberate disguises
Rat's coat, crowskin, crossed staves
In a field
Behaving as the wind behaves
No nearer --
Not that final meeting
In the twilight kingdom
III
This is the dead land
This is cactus land
Here the stone images
Are raised, here they receive
The supplication of a dead man's hand
Under the twinkle of a fading star.
Is it like this
In death's other kingdom
Waking alone
At the hour when we are
Trembling with tenderness
Lips that would kiss
Form prayers to broken stone.
IV
The eyes are not here
There are no eyes here
In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms
In this last of meeting places
We grope together
And avoid speech
Gathered on this beach of the tumid river
Sightless, unless
The eyes reappear
As the perpetual star
Multifoliate rose
Of death's twilight kingdom
The hope only
Of empty men.
V
Here we go round the prickly pear
Prickly pear prickly pear
Here we go round the prickly pear
At five o'clock in the morning.
Between the idea
And the reality
Between the motion
And the act
Falls the Shadow
For Thine is the Kingdom
Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow
Life is very long
Between the desire
And the spasm
Between the potency
And the existence
Between the essence
And the descent
Falls the Shadow
For Thine is the Kingdom
For Thine is
Life is
For Thine is the
This is the way the world ends
This is the way the world ends
This is the way the world ends
Not with a bang but a whimper.
T.S. Eliot 1925
This poem brings up the questions: what could we do to fix this sort of problem? Are we like this? What would happen if I looked at the newspaper once a day, or perhaps the content of my conversations? It's kind of a memento mori poem, in that it reminds us that we are kind of dead right now. Not that death is coming, but that it is here, and that many things have internally ground to a halt.
Reading this one, I hope that you don't worry too much about the symbolism in particular. What is more helpful, I think, would be to move through the text a few times and let it affect you as it will.
Monday, June 18, 2007
Monday, June 11, 2007
Poem of the Week 6/11/2007: Archaic Torso of Apollo
Archaic Torso of Apollo
We cannot know his legendary head
with eyes like ripening fruit. And yet his torso
is still suffused with brilliance from inside,
like a lamp, in which his gaze, now turned to low,
gleams in all its power. Otherwise
the curved breast could not dazzle you so, nor could
a smile run through the placid hips and thighs
to that dark center where procreation flared.
Otherwise this stone would seem defaced
beneath the translucent cascade of the shoulders
and would not glisten like a wild beast’s fur:
would not, from all the borders of itself,
burst like a star: for here there is no place
that does not see you. You must change your life.
Rainer Maria Rilke
Commentary to come!
We cannot know his legendary head
with eyes like ripening fruit. And yet his torso
is still suffused with brilliance from inside,
like a lamp, in which his gaze, now turned to low,
gleams in all its power. Otherwise
the curved breast could not dazzle you so, nor could
a smile run through the placid hips and thighs
to that dark center where procreation flared.
Otherwise this stone would seem defaced
beneath the translucent cascade of the shoulders
and would not glisten like a wild beast’s fur:
would not, from all the borders of itself,
burst like a star: for here there is no place
that does not see you. You must change your life.
Rainer Maria Rilke
Commentary to come!
Monday, June 04, 2007
Poem of the Week 6/4/2007: Leda and the Swan
Leda and the Swan*
A sudden blow: the great wings beating still
Above the staggering girl, her thighs caressed
By the dark webs, her nape caught in his bill,
He holds her helpless breast upon his breast.
How can those terrified vague fingers push
The feathered glory from her loosening thighs?
And how can body, laid in that white rush,
But feel the strange heart beating where it lies?
A shudder in the loins engenders there
A broken wall, the burning roof and tower
And Agamemnon dead.
Being so caught up,
So mastered by the brute blood of the air,
Did she put on his knowledge with his power
Before the indifferent beak could let her drop?
William Butler Yeats 1924
*In Greek mythology, Leda, raped by Zeus, the supreme god, in teh guise of a swan, gave birth to Helen of Troy and the twins Castor and Pollux. Helen's abduction by Paris from her husband, Menelaus, caused the Trojan War. Leda was also the mother of Clytemnestra, who murdered her own husband, Agamemnon, on his return from the war. Yeats saw Leda as the recipient of an annunciation that would found Greek civilization, as the Annunciation to Mary would found Christianity.
---
As with many of Yeats' poems, there are a number of ways of approaching it; this does not bespeak the relativity of interpretation, but rather the layered meanings in each of his rich and complex poems. "Leda and the Swan" leaves open the question of the meaning of her suffering, which reflects the greater extent of human suffering.
1. the rape is described vividly, so that the body of the swan is pawing at ourselves
2. the consequences of that rape are given--not triumphant, but dark. Ests. causality and fate. Also narrative POV-some distance from the rape, though we are so close in with her, we sit in a position that knows beyond her but not within her. An uncomfortable place for the reader to be, becasue we feel the pain, we know the consequences, but we cannot find a bridge between the two, no way of unifying the experience.
3. the final stanza leaves the question completely open, for the possibilities are: knowledge is redeeming and power is transfered. the knowledge is dark, and power is acted over her. What do we do with her suffering? we are meant to be compromised and have no way of closing the wound, no way of settling ourselves, of reconciling cause and effect.
Sorry to leave this in outline format. I'll hopefully return to make it more elegant and more comprehensible. The above is the densest explanation of my thoughts about the poem as they currently stand.
A sudden blow: the great wings beating still
Above the staggering girl, her thighs caressed
By the dark webs, her nape caught in his bill,
He holds her helpless breast upon his breast.
How can those terrified vague fingers push
The feathered glory from her loosening thighs?
And how can body, laid in that white rush,
But feel the strange heart beating where it lies?
A shudder in the loins engenders there
A broken wall, the burning roof and tower
And Agamemnon dead.
Being so caught up,
So mastered by the brute blood of the air,
Did she put on his knowledge with his power
Before the indifferent beak could let her drop?
William Butler Yeats 1924
*In Greek mythology, Leda, raped by Zeus, the supreme god, in teh guise of a swan, gave birth to Helen of Troy and the twins Castor and Pollux. Helen's abduction by Paris from her husband, Menelaus, caused the Trojan War. Leda was also the mother of Clytemnestra, who murdered her own husband, Agamemnon, on his return from the war. Yeats saw Leda as the recipient of an annunciation that would found Greek civilization, as the Annunciation to Mary would found Christianity.
---
As with many of Yeats' poems, there are a number of ways of approaching it; this does not bespeak the relativity of interpretation, but rather the layered meanings in each of his rich and complex poems. "Leda and the Swan" leaves open the question of the meaning of her suffering, which reflects the greater extent of human suffering.
1. the rape is described vividly, so that the body of the swan is pawing at ourselves
2. the consequences of that rape are given--not triumphant, but dark. Ests. causality and fate. Also narrative POV-some distance from the rape, though we are so close in with her, we sit in a position that knows beyond her but not within her. An uncomfortable place for the reader to be, becasue we feel the pain, we know the consequences, but we cannot find a bridge between the two, no way of unifying the experience.
3. the final stanza leaves the question completely open, for the possibilities are: knowledge is redeeming and power is transfered. the knowledge is dark, and power is acted over her. What do we do with her suffering? we are meant to be compromised and have no way of closing the wound, no way of settling ourselves, of reconciling cause and effect.
Sorry to leave this in outline format. I'll hopefully return to make it more elegant and more comprehensible. The above is the densest explanation of my thoughts about the poem as they currently stand.
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