Teach me to measure all my days

speedAnother year, now one of many for me, is about to pass. Life flows incessantly forward. More than ever, I’m thankful for every moment in the present, wanting to indulge, pamper, and exhaust it for its sensory fullness, or like a bowl of chocolate ice cream topped with fresh strawberries, swirling its sweet coldness slowly in my mouth, titillating my tastebuds, in vain effort to prolong its goodness.

I wake to day, rejoicing in its newness, a privilege I no longer take for granted.

Recently I’ve been in contact through Facebook with a member of my 1958 class at Newburyport High School in Massachusetts. It turns out she’s also the class secretary. The other day, she shared that of the 158 graduates, 51 have died. There might be more.

In February I turn 77, so I found this news sobering.

I don’t know how I even got this far. The average lifespan for males in the U. S. is 76.3. My once older brother, so full of life, died on his birthday. He was 47. I’ve had friends who died younger.

There’s no rhyme or reason, no logic you can apply. So much of life is simply a matter of accident, or having luck on your side. Contingency, or  incertitude in the weave of randomness, defines the wise among us in a cosmos absent of Mind.

On several occasions, I’ve missed death by inches, or like in Maryland in 1983 when I foolishly tried to pass a lumbering tractor trailer going up a steep hill, only to find another vehicle in the outside lane coming at me at rocket speed, forcing me to apply the gas pedal for all I was worth and thread the needle, barely, while in my ears, the scream of tires from a careening car, struggling for control.

I taught poetry for some forty years and I know full-well its bottom line is mortality. Think Shakespeare, Keats, Dickinson and Hopkins.

Yesterday, I came upon Stephen Batchelor’s thoughtful, eloquent summation on life’s ephemerality in my reading:

Life is a groundless ground: no sooner does it appear, than it disappears, only to renew itself, then immediately break up and vanish again. It pours forth endlessly,
like the river of Heraclitus into which one cannot step twice. If you try to grasp it, it slips away between your fingers (Confession of a  Buddhist Atheist).

And so back to the moment, this moment, its showering of sight, sound, smell, taste, and touch.

Teach me to be mindful.

To enjoy what I cannot hold.

–rj

Solace for the Hard Places: Jeffers, “Shine, Perishing Republic”

Big Sur Jeffers' residence
BIG SUR

I suppose every generation thinks it’s in crisis and, you know, they’re probably right, given the volatility of history; our time, no less so, as we make the transition to a new Washington regime that appears menacing to many of us seeking an America that fulfills its promise to promote the welfare of all its citizenry and not the interests of the privileged few, often White, endowed by wealth and power.

It’s in times like ours that I’m thankful for the healing repository of good poetry in its beauty, counsel and solace.

As I write, Robinson Jeffers (1887-1962) sweeps into my mind as a poet with uncanny prescience of America’s soul-ache in his own time, expressed in maybe his finest poem, “Shine, Perishing Republic.” What follows is his relatively short poem, with my own commentary on each stanza, and a final summation:

The Poem:

1.

While this America settles in the mould of its vulgarity, heavily thickening
to empire
And protest, only a bubble in the molten mass, pops and sighs out, and the
mass hardens.

2.

I sadly smiling remember that the flower fades to make fruit, the fruit rots
to make earth.
Out of the mother; and through the spring exultances, ripeness and deca-
dence; and home to the mother.

3.

You making haste haste on decay: not blameworthy; life is good, be it stub-
bornly long or suddenly
A mortal splendor: meteors are not needed less than mountains:
shine, perishing republic.

4.

But for my children, I would have them keep their distance from the thick-
ening center; corruption
Never has been compulsory, when the cities lie at the monster’s feet there
are left the mountains.

5.

And boys, be in nothing so moderate as in love of man, a clever servant,
insufferable master.
There is the trap that catches noblest spirits, that caught–they say–
God, when he walked on earth.

Commentary

Stanza 1.
In the initial stanza, the persona decries what he sees as burgeoning American imperialism taking its place among the nations. (Robinson lamented what he perceived as a growing “Caesarism.”). Note his “This America,” signaling out contemporary America in contrast perhaps to past America with its espousal of Jeffersonian democracy, harbinging Jeffer’s notion of genesis, maturation and decay in the subsequent stanza.

A striking image also occurs here of lava hardening to depict the insensitivy of a nation, other than for an inconsequential few who protest—“only a bubble in the molten mass, pops and sighs out.”

Stanza 2:
What follows is Jeffers’ use of the cyclic, a favorite motif, reflecting his wide reading in Voto, Spengler and Nietzsche. That nature poses not only genesis, but decline suggests consolation. In the scheme of things, humanity must inexorably yield to Nature’s conquest. So much for its arrogance or self-importance. Here, the line rhythms of the stanza’s conclusion reinforce the persona’s notion of the cyclic.

Stanza 3:
A startling, accusatory address begins the stanza: “You making haste on decay.” You perhaps refers to the individual as well as the nation. We who are mortal or perishing committing the folly of investing in the ephemeral (i. e., making haste on decay) should be accepting of our mortality, whether of Self or Nation. Dissolution or demise is Nature’s law.

Whether life is long or short, life is to be affirmed: “meteors (short-lived) are not needed less than mountains (longevity). Everything has its place in Nature’s scheme of things. The imperative then is to live life passionately: “Shine,perishing republic. ”Shine” perhaps also connotes life lived nobly, or honorably. Or like the last shine, as of a fire’s glow just before it goes out. Cf. Dylan Thomas, “Do not go gently into that good night.”

Note the speaker’s insistence that “life is good”; that is, when lived rightly, despite its governance by mortality.

Stanza 4:
Employing archetype, Jeffers emphasizes that we needn’t capitulate to the nation’s malaise centered in its cities as opposed to the sanctuary of the mountains offering transcendence. In essence, plurality often imposes its own tyranny.

Stanza 5:
The speaker would have his children live cautiously in a time such as this, i.e, with tempered idealism in regard to collective humanity with its intrinsic capacity for chicanery and despotism (“a clever servant, insufferable master”) avoiding the fate of other idealists like Jesus:

Summary: History proceeds in repetitive cycles, implying we learn little from it in ameliorating the human condition in its enamorizing power with its resulting despotism. Live apart with integrity and passion in the solace of Nature. As Jeffers memorably expressed it in his poem, “The Beauty of Things, “To feel and speak the astonishing beauty of things/…to feel /Greatly, and understand greatly, and express greatly, the natural/Beauty, is the sole business of poetry.”

In essence, Jeffers gives counsel on how to live in the context of what Buddhists might equate with Dhaka, or disillusion. Given our post-election malaise, I find it’s advice worth heeding.

–rj

Happiness that Money Can’t Buy

Edwin Arlington Robinson
Edwin Arlington Robinson

I think we’ve all read E. A. Robinson’s masterful “Richard Cory” poem about a wealthy man, much admired, perhaps envied for his living the good life, who commits suicide.

Whenever Richard Cory went down town,
We people on the pavement looked at him:
He was a gentleman from sole to crown,
Clean favored, and imperially slim.

And he was always quietly arrayed,
And he was always human when he talked;
But still he fluttered pulses when he said,
“Good-morning,” and he glittered when he walked.

And he was rich – yes, richer than a king –
And admirably schooled in every grace:
In fine, we thought that he was everything
To make us wish that we were in his place.

So on we worked, and waited for the light,
And went without the meat, and cursed the bread;
And Richard Cory, one calm summer night,
Went home and put a bullet through his head.

In keeping with the poem’s theme, I recently came across a Federal study published in 2002  that showed that rich neighborhoods have higher rates of suicides than less affluent neighborhoods. This finding may come as a surprise to most people who, like those in the poem, equate wealth with contentment.

The obvious question to ask is why money, possessions, fame and power don’t assure us happiness? The answer is that they fall short in the staying power of simpler values, found largely in ourselves, not things subject to life’s vicissitudes and often paid for with daily stress.

Ironically, having money and all it buys may mask an insecurity, or need for validation,  compounding one’s misery.

According to Solberg, Diener, and Robinson, “Why Are Materialists Less Satisfied?” (2004), those values that truly sustain come down to a relative few:

Personal health.

Security.

Having goals.

Enjoying a rich relationship with others.

I’d even contend that the four can be reduced to just one, security. Defining security more specifically, what we want most is freedom from anxiety in a world of flux. As Freud might have told us, we’re all children crying in the night. Let’s face it: As human beings we’re possessed by egos that generate our desires and foster our insecurities.

This, of course, may help explain the increasing popularity of meditation to relieve our stress or, better, our fright.

I think Tolstoy, that most moral of writers, gets at the truth in his short story, How Much Land Does a Man Need?:

I would not change my way of life for yours,” said she [to her well off sister]. “We may live roughly, but at least we are free from anxiety. You live in better style than we do, but though you often earn more than you need, you are very likely to lose all you have. You know the proverb, ‘Loss and gain are brothers twain.’ It often happens that people who are wealthy one day are begging their bread the next. Our way is safer. Though a peasant’s life is not a fat one, it is a long one. We shall never grow rich, but we shall always have enough to eat.

Recently I saw Hardy’s magnificent Far From the Madding Crowd at the movies and reread the classic. Observing the reenactment of an agrarian tapestry of defined roles amid resplendent, on locale filming in Dorset, Somersetshire and Oxfordshire (Hardy’s Wessex), I couldn’t help remembering Hardy’s nostalgia for a fast fading bucolic way of life providing security, communal intimacy, and defined roles.

In our own time, in contrast, one only has to read sociologist George Packer’s The Unwinding: An Inner History of the New America (2013) to see the carnage of our free-fall from those nets of safety intrinsic to daily life.

If you were born around 1960 or afterward, you have spent your adult life in the vertigo of that unwinding. You watched structures that had been in place before your birth collapse like pillars of salt across the vast visible landscape—the farms of the Carolina Piedmont, the factories of the Mahoning Valley, Florida subdivisions, California schools. And other things, harder to see but no less vital in supporting” the order of everyday life, changed beyond recognition (pp. 12-13).

How much better the simpler life, free of complication with its inherent risk of loss, lived honestly, even if frugally, ample in the extraordinary goodness of family and friends and the joy of pursuing one’s passion.

Ok, so I’m a sentimentalist, I still hold that those times, lived in the plentitude of the simple values I enumerated earlier, provided far more in the way of genuine happiness than today’s stressful, materialistic world that increasingly marginalizes each of us and holds our contentment hostage.

–rj

Edna St. Vincent Millay’s “Recuerdo”: A Close Reading

oly13312.edna-st-vinimage                                                   

                              RECUERDO
                               by Edna St. Vincent Millay

We were very tired, we were very merry—
We had gone back and forth all night on the ferry.
It was bare and bright, and smelled like a stable—
But we looked into a fire, we leaned across a table,
We lay on a hill-top underneath the moon;
And the whistles kept blowing, and the dawn came soon.

We were very tired, we were very merry—
We had gone back and forth all night on the ferry;
And you ate an apple, and I ate a pear,
From a dozen of each we had bought somewhere;
And the sky went wan, and the wind came cold,
And the sun rose dripping, a bucketful of gold.

We were very tired, we were very merry,
We had gone back and forth all night on the ferry.
We hailed, “Good morrow, mother!” to a shawl-covered head,
And bought a morning paper, which neither of us read;
And she wept, “God bless you! for the apples and pears,
And we gave all our money but our subway fares.

It seems almost an anomaly to do a close reading of a poem that seems to not withhold anything in its meaning. Millay tells us that the poem entails–its frame if you will–an all night ferry ride, to and fro, of two companions, ending with the two giving away their previously purchased fruit to a woman either on the ferry or on shore at ride end in the early morning, saving for themselves only their subway fare.

Presumably, this is a poem that captures the frenzied excitement of two lovers, for whom time together, even in a humble setting and with little money (they had bought fruit), is what matters. Millay’s lover-friend, Floyd Dell, one of many, tells us in a 1959 letter that Millay had done the ride with Nicaraguan poet Salomón de la Selva, later affirmed that year by Millay’s sister, Norma, who offered the poem’s Spanish title, “Recuerdo” (i.e., “I Remember”), as evidence. (De la Selva is a lover Milford misses in her biography of Millay (Savage Beauty 2001).

Famously, the poem’s initial two lines, “We were very tired, we were very merry,/We had gone back and forth all night on the ferry” repeat themselves at the beginning of each stanza. Intriguingly, we anticipate a “but” to set up the contrast between the states of fatigue and exuberance, but it doesn’t occur, adding complication, perhaps suggesting the fervency of their passion. The omission could also imply a fatigue leading to silliness.

In their repetition, Millay ensures her readers’ focus on the activities themselves, separately depicted in each stanza: looking into a fire, leaning across a table; lying on a hilltop underneath the moon (stanza 1); eating fruit (stanza 2); buying a morning newspaper, hailing a mother, her head “shawl covered,” to whom they give their remaining fruit (stanza 3).

The references to looking into the fire and lying on a hill-top under the moon may initially appear incongruous in a poem supposedly confined to an all night ferry ride. A closer reading, however, implies they had exited the ferry at some point, perhaps to visit a tavern or café, enjoy the warmth of a fire and, later, lie on a hill top and gaze at the stars before reboarding: “And the whistles kept blowing….”

The mother appellation suggests the lovers’ own freedom from the encumbrances of marital. love. As such, this is a poem intrinsic to the Greenwich Village bohemianism of that era.

While the poem is sparing of the usual metaphors, it turns sharply poetic in the exquisite “And the sky went wan and the wind came cold,/And the sun rose dripping, a bucketful of gold.”

As such, it reflects the poem’s latent contrast between their practiced frugality and the plenitude of their love, reinforced at poem end in their giving their fruit away.The poem haunts with its rhythms–hexameter lines replete with feminine and masculine rhymes along with occasional near rhymes, alliteration and assonance, coalescing into a sensuous ambience.

Redolent with the nuances of memory, the poem sparkles with the effulgence of new love and idealization of a day that endures because of it. And like Whitman, the poem sanctifies the individuality of everyday experience. Despite the denigration of Modernists, the poem’s fundamental strength lies in its very simplicity, affording accessibility and enjoyment.

–R Joly

 

 

 

 

Dickinson Revisits Keats: “I Died for Beauty”

dickinson2I died for Beauty–but was scarce
Adjusted in the Tomb
When One who died for Truth was lain
In an adjoining room

He questioned softly “Why I failed”?
“For beauty”, I replied–
“And I–for truth–Themself are One
We brethren, are”, He said–

 And so, as Kinsmen, met a Night–
We talked between the Rooms–
Until the Moss had reached our lips–
And covered up–Our names–

Emily Dickinson’s favorite poets were John Keats and Robert Browning. Certainly, “Ode on a Grecian Urn” and “I Died for Beauty” are indubitably linked through their exploration of Platonic idealism in regard to Beauty and Truth.

For Keats, Beauty becomes synonymous with Art, or Imagination. When he famously offers near the ode’s end his maxim, “Beauty is truth, truth beauty,” he means that what the imagination perceives as real is both beautiful and true.  Putting it another way, Art is Truth beautifully rendered.

Dickinson, in contrast, exhibits a more modern, complicated sensibility in her latent suspicion of a priori reasoning. Truth and Beauty, undefined in her poem, are relative terms, not verities. Although she may initially appear accepting of their affinity (i.e., “kindred”) a closer reading indicates that their synthesis isn’t a given. Why are the two entities in separate rooms?  Why must they converse “between the rooms”? In short, they’re separate bed fellows.

What does Dickinson connote in the first speaker’s use of “died,” subsequently rendered “failed” by the second speaker?  If the two entities are related, it consists in their earnest pursuit of absolutes, or closure within the context of human experience. Ironically, failure, not success, informs their liaison in death as we’ll see in the poem’s conclusion.

For the Platonist Keats, their proffered unity transcends mortality.  Not so for Dickinson’s poem in which Truth and Beauty, never articulated, nor the context of their demise, metamorphose into indecipherable headstones, swallowed up by the anonymity of death and its oblivion:

We talked…
Until the Moss had reached our lips–
And covered up–Our names.

In sum, death abrogates every human quest, even the most noble.

–rj

A Poet Reminisces: Essays After Eighty

ows_141652973541643I have always liked poetry and poets, in particular, because of their sensitivity to human experience.

One poet I like a lot is Donald Hall, a giant among contemporary American poets, although he’s given up the craft, or as he puts it, since “poetry abandoned him.”

Hall is now 85.

Let me assure you, while the tropes may not come as easily as before, his acuity remains vibrant in his newest book, Essays After Eighty, a slim volume of 120 pages, yet filled with reminiscence, keen observation, and sober wisdom.

I first got introduced to Hall by way of his textbook, Writing Well, which I used for a number of years in teaching college composition. The book lived up to its title, emphasizing sentence clarity and how to achieve it, with eloquence added in.

Hall has always been a diligent stylist, whether writing poetry or prose. He confesses that he’s written some individual essay drafts for Essays After Eighty upwards of eighty times to get things said right.

I used to tell my students that the name of the game in all good writing lay in revision, pointing out that scholars have come upon nearly fifty drafts of Yeat’s famed “Second Coming” poem.

I like how Hall says it: “The greatest pleasure in writing is rewriting. My early drafts are always wretched.”

I’ve always held that a good style is etched by its economy, the right words sufficing for empty fillers drowning readers in verbosity; a pleasing rhythm like waves, in and out, upon a sea shore.

Good prose, like poetry, runs lean.

And Hall is the great master.

Let me give you a sampling of Hall’s trademark writing acumen, simple, yet keen with observation, each detail chosen well, verbs especially, accumulating into a verbal, painting, reflecting the ethos of a skilled artisan:

In spring, when the feeder is down, stowed away in the toolshed until October, I watch the fat robins come back, bluejays that harass them, warblers, red-winged blackbirds, thrushes, orioles. Mourning doves crouch in the grass, nibbling seeds. A robin returns each year to refurbish her nest after the wintry ravage. She adds new straw, twigs and lint. Soon enough she lays eggs, sets on them with short excursions for food, then tends to three or four small beaks that open for her scavenging. Before long, the infants stand, spread and clench their wings, peer at their surroundings, and fly away. I cherish them….

Reminiscence weighs heavily upon these essays, not surprising for a writer in his mid-eighties. the ghosts, as it were, looming out of the past–grandparents, Mom and Dad, aunts and uncles, friends;  wife Jane Kenyon, the love of his life and fellow poet, succumbing unexpectedly to cancer at age 47.

Even the northern New Hampshire topography has yielded to change, farms giving way to rebirth of forest as the new generation migrates to the prosperous cities of southern New Hampshire.

As I read this moving collection of personal reflections on sundry topics, I made sure to highlight a number of striking passages, and some of them I’ll share with you.

On writing:

As I work on clauses and commas, I understand that rhythm and cadence have little to do with import, but they should carry the reader on a pleasurable journey.

If the essay doesn’t include contraries, however small they be, the essay fails.

Nine-tenths of the poets who win prizes and praises, who are applauded the most, who are treated everywhere like emperors–or like statues of emperors–will go unread in thirty years.

I count it an honor that in 1975 I gave up lifetime tenure, medical expenses, and a pension in exchange for forty joyous years of freelance writing.

I expect my immortality to expire five minutes after my funeral. Literature is a zero-sum game. One poet revives; another gets deader.

On aging:

When I limped into my eighties, my readings altered, as everything did.

In the past I was advised to live in the moment. Now what else can I do.?

On leisure:

Everyone who concentrates all day, in the evening needs to let the half-wit out for a walk.

On mortality:

It is sensible of me to realize that I will die one of these days. I will not pass away.

At some time in my seventies, death stopped being interesting. I no longer checked out ages in obituaries.

These days most old people die in profit-making dormitories. Their loving sons and daughters are busy and don’t want to forgo the routine of their lives.

Essays After Eighty has been a wonderful read for me with its acerbic wit, cogent wisdom, delivered in a simple, yet elegant, style, proving again that the best art conceals itself.

And yet there’s a melancholy that haunts these excursions into reminiscence, a sense that the best is over and, now, there’s just the waiting. As Hall confesses, “My problem isn’t death, but old age.”

Hall, of course, is addressing physical decline with its imposed limitations and dreaded dependency; but surely his words resonate still more–the sense of ephemerality that mocks our labors and brings to an end all that we love most dearly.

For Hall, “There are no happy endings, because if things are happy, they have not ended.”

Still, this work, perhaps his last, formulates a testimony to a life lived well.

And, very rarely, do you find such honest telling.

–rj

Winter Discontent: Dickinson’s “There’s a certain Slant of light”

dickinsonI’m sitting here in our sunroom, looking out this afternoon on our backyard, smothered with frost. We had our first snow cover a week ago, which came early to Kentucky.

I’m a warm weather lover, and while those around me complain about heat, I say, more is better.

You’d think coming from New England, I’d be more tolerant of snow and ice and lashing wind, but I can tell you that over time I’m liking old man winter much less.

But neither am I some isolated crank in finding winter oppressive.

Take fellow New Englander, Emily Dickinson, for example, that fervent champion of spring and summer, and with them, birds, flowers and even snakes populating her many poems, emissaries of nature’s cornucopia and the inherent goodness of its plentitude.

Understandably, she didn’t soften her distain toward winter in a poem I’ve memorized, “There’s a certain Slant of light.”

I’ve always admired this poem, like so many others she wrote, cerebral, observant, brief, but dependably engaging, centered in detail, redolent in ambience.

Here’s the poem, followed with my commentary:

There’s a certain Slant of light,
Winter Afternoons –
That oppresses, like the Heft
Of Cathedral Tunes –

 Heavenly Hurt, it gives us –
We can find no scar,
But internal difference,
Where the Meanings, are –

 None may teach it – Any –
‘Tis the Seal Despair –
An imperial affliction
Sent us of the Air –

When it comes, the Landscape listens –
Shadows – hold their breath –
When it goes, ‘tis like the Distance
On the look of Death.

 Like so many of Dickinson’s poems, this one deals with death, as ultimately revealed in its closing line. Keenly aware of the temporal, she always dreaded saying good bye to not only visiting friends, but the passage of the temperate seasons.

Appropriately, the poem’s ambience is foregrounded in emerging darkness on a winter afternoon, signified in the angular, or slanted, solstice light. While “Slant” suggests not only a way of seeing things, it more likely connotes a cosmic knife that wounds, amplified in the second stanza’s “hurt” and “scar” allusions.

In the first, stanza, however, this visual image of a slanting light evolves into one of sound, the light being like the “Heft” of Cathedral Tunes, heft denoting heaviness, or the solemnity of perhaps tolling bells or funeral music.

The speaker’s reference here to cathedrals plainly suggests the poem exceeds depiction of a gloomy New England winter’s day, entering into metaphysical concerns embracing religion, God, and mortality.

Dickinson, after all, was not only a rebel in writing non-traditional verse, both formally and thematically, but in her strident skepticism when it came to the assurances of Christianity.

In stanzas two and three, the persona traces the cosmic sources of the day’s oppressive gloom to Deity (1.e., “heavenly hurt,” “an imperial affliction /Sent us of the air”).

As to the specific nature of the transient day’s mood, it is rightfully left ambiguous (“None may teach it–Any–“), underscoring the persona’s angst in a cosmos ruled at best by a silent deity, who allows death’s intrusion into every aspect of nature.

The speaker can only offer analogies in attempting to articulate her resulting emotional dissonance in response to the waning light, since words often prove ineffectual in rendering matters of our psyche:  “We can find no scar,/But internal difference/Where the Meanings are.”

The persona’s allusion to the Book of Revelation with its apocryphal judgments, “T’is the Seal Despair,” underscores the angst of this “imperial affliction” in its psychological reign.

In the concluding stanza, two additional analogies appear, the first employing personification:  “When it comes’ the Landscape listens–/Shadows hold their breath–”

The pronoun “it” brings us back to the slanted light of the initial stanza, reminding us again that we are at the moment when the winter sun is about to slip below the horizon. With anxious anticipation, afternoon shadows stand at attention like sentries.

In the final analogy, the speaker breaks through with simile to the source of her angst in the sun’s passage:  “When it goes, ’tis like the Distance/On the look of Death–”

Or like viewing a corpse, distanced from every human concern.

In the poem’s absence of any proffered reunion or resurrection, Dickinson’s deep vein of skepticism is readily apparent, despite her Puritan forbears and living in a culture still permeated with conservative Christian belief.

But it didn’t come easily to Dickinson, earning my admiration for her candid questioning of cherished communal beliefs. In an early letter, she would confess to “an aching void in my heart which I am convinced the world cannot fill.”

Though often thought of as eccentric, preferring solitude to company, the truth is Dickinson relished her family, had close friends as her extensive correspondence confirms, and received occasional visitors.

Separation from those she loved was always acutely stressful.

And death, of course, which came early and often in her time, was the ultimate ransacker of human bonds. In a three year period she would lose some forty-six friends and relatives.

I share her sensibility when it comes to winter. I miss Nature’s teeming sights, sounds, and smells: my flowers in variegated hues blooming proudly, attended to by murmuring bees; the smell of Spring lilacs; the taste of fresh berries; chickadees in their yellow jackets at the bird feeder, impervious to the wind.

Looking out my window at a checkered landscape of grays and whites on yet another eclipsed day of light on a winter afternoon, I grieve their absence and share the sense of pervasive temporality that so haunted Dickinson.

And thus, like her, I relish the return of every spring, enjoying what I can, while I’m able, and with what light remains.

–rj

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Why Memorize a Poem?

memory (1)I’ve been thinking about memorizing some of my favorite poems. I remember how in the fifth grade in Philly each of us had to take a chair beside our teacher’s desk when our time came and recite a poem of at least 28-lines.

I honesty can’t recall the purpose of the exercise and don’t even remember the poem I chose. I suspect Mrs. Hazlitt was trying to instill in us a kinship with poetry, allowing us to choose freely a poem that struck our fancy and have us, through memorizing it, engage it thoroughly.

Some of the boys I hung out with made quite a feat of it, putting away more than the minimal requirement in pursuit of bragging rights.

I wonder if some teachers still encourage memorizing an occasional poem. I was in education, if you count college teaching, for forty years and can’t remember any pedagogy recommendation or state mandated requirement. Except for my fifth grade teacher, I never bumped into a memorization stipulation again.

As it stands, I’m curious if poetry is given any serious attention in today’s public schools in our information age of sophisticated technology and pervasive teaching to the test, though I suspect it might still happen in the private sector, or prep schools.

I happen to think there’s value in memorizing poetry. Let me count the ways, pilfering a famous line from Elizabeth Barrett Browning’s sonnet, “How do I Love Thee,” certainly a poem widely loved by the Victorian middle classes and probably frequently memorized by bedazzled lovers.

It exercises my brain: Now don’t laugh. I’ve gathered quite a few years along the way, and I’d like to think, that just maybe, it’s something I can do to ward off dementia or Alzheimer’s. They say doing mind-things like crossword puzzles, chess, Sudoko, or learning a new language may possibly massage our gray matter. Why not add memorization to the list and, while at it, pursue some of the mellifluously expressed truths of human experience?

It helps me navigate stress: I think it much nicer to draw on a Shakespeare passage to relieve a bout with insomnia than count sheep or numbers backward. If you’re into the Bible, young David sang psalms to the troubled King Saul to relieve his anxiety. I can almost guarantee that not a few have found Psalm 23 (the shepherd’s psalm) a good fit for tight places.

It’s an accomplishment in its own right: Hey, how many people today, even among English majors–or profs like me–can strut their stuff with Hamlet’s famed soliloquy or pull off Keats’ glorious seasonal indulgence by reciting his sensory sonnet, ” To Autumn”?

By the way, when I was learning my trade, I was lucky to come across one of the most memorable teachers I would ever encounter, Dr Maddox, up there in years, but able, effortlessly, to take a poem or prose passage in our American Literature class and embellish it with effortless recall of kindred passages across the spectrum. In doing so, he resonated the beauty at the center of literary art.

It makes a poem a part of you:   I’m assuming some of you who read my posts enjoy poetry, since I write about poetry every so often or employ it in my blog. It can be hard work, but memorizing a poem has a way of getting into the sinew of your psyche, or what we used to call, soul.

But why bother with the memory stuff when you can just whip out your smartphone and google up your favorite poem?

Besides, poetry memorization was well-suited for times of isolation; but in our electronic age, no such thing. We’re all virtually connected–wherever, whenever. Ours is a noisy, busy, meddlesome world.

In rebuttal, I like how Brad Leithauser put it in his engaging New Yorker piece, “Why We Should Memorize” (2013): “The best argument for verse memorization may be that it provides us with knowledge of a qualitatively and physiologically different variety: you take the poem inside you, into your brain chemistry if not your blood, and you know it at a deeper, bodily level than if you simply read it off a screen.”

I like that! We wear wedding rings, collect CD’s and DVD’s, record on our VCR’s, store our photos, etc., so they can be with us whenever we want them, and often we do, for they represent life moments when we laughed or cried or were intrigued, spellbound, elated. and, of course, loved–wives, sweethearts, children, friends, pets. As such, they comprise our “spots of beauty” in a sea of flux, bequeathing ports of safety and solace defiant of time.

But when you memorize a poem, it transcends any material repository of recall. Indeed, I think of it as something akin to the communion service, the bread and wine becoming flesh.

I’m with Keats in all this. “A thing of beauty is a joy forever.” How much more so, when through memory it becomes a salient part of you and me!

–rj

 

 

 

 

 

 

 

 

Poetry is Truth in Sunday Clothes

quietnessWe live busy lives and often it seems difficult to take time out, catch our breath, and maybe just reassess whether what we’re chasing is worth our time and worry.

In a frenetic world, we probably all have a favorite way of finding sanctuary–perhaps taking time off, or traveling to some idyllic spot, or just off to a meal out or a movie with sweetheart or family, or maybe indulging in a hobby or interest. Me, I like gardening.

I know one thing–we all need time-out, moments when we can drench ourselves in silence and apartness, returning renewed and, just maybe, wiser–the gift of self-reflection when we glimpse where we’ve been, and are, and where we need to go.

Cultivating quietness long term means we have to work at it, just like other good things in life. They say practice makes perfect. I don’t know about that, but I do know it makes things better.

Some find meditation important in gaining equilibrium, and I can endorse that, particularly the Zen kind with its focus on mindfulness that affords me access into myself without my need to control.

Lately, I’ve added poetry to ways I can augment my need to exit life’s speedway. I bathe in its wisdom, marvel at its concision, the depths of psyche it plums, its mellifluous stream of words, the cornucopia of  tumbling imagery that makes me see again things I’ve missed or erringly tossed or lost in my life’s journey.

We busy ourselves in a world often filled with self-centeredness and aggressiveness that, if we’re not careful, can dull our humanity and turn our hearts to stone. Poetry helps us keep the wolves at bay–the world’s and our own–and with our best self, love and hope again.

Poetry does it all so well.

As poet Joseph Roux marvelously puts it, “Poetry is truth in its Sunday clothes.”

I like that, and I think you will, too.

–rj

 

 

 

Christina Rossetti’s “After Death”: Her unction to the living

 

crossettiI have always liked the poetry of Christina Rossetti, Victorian England’s foremost female poet. Poetry ran in her genes. Her maternal grandfather had been a poet and translator; and, of course, so was her more famous brother, Dante Gabriel Rossetti, who also excelled at art.

I like to think of her in conjunction with the American poet, Emily Dickinson, our most prominent woman poet; in fact, they share the same birth year, (1830). Both suffered losses in love and never married.

Both were raised in devoutly religious homes. Dickinson’s grandfather was prominent in founding Amherst College, initially a school to train ministers. Rossetti’s mother was an evangelical. Both wrote a cerebral poetry of ardent sensitivity to life around them.

But there are differences, too. Religiously, Dickinson proved rebellious; at times, even skeptical.

On the other hand, Rossetti’s poetry is replete in piety. Still, thematically both poets seem often preoccupied with retreat and mortality. Strikingly, several of their poems feature a persona speaking from the grave.

Here is a poem I’ve always liked and taught in my literature classes for many years. Maybe you will like it too:

After Death

The curtains were half drawn, the floor was swept
And strewn with rushes, rosemary and may
Lay thick upon the bed on which I lay,
Where thro’ the lattice ivy-shadows crept.
He leaned above me, thinking that I slept
And could not hear him; but I heard him say:
“Poor child, poor child”: and as he turned away
Came a deep silence, and I knew he wept.
He did not touch the shroud, or raise the fold
That hid my face, or take my hand in his,
Or ruffle the smooth pillows for my head:
He did not love me living but once dead
He pitied me; and very sweet it is
To know he still is warm tho’ I am cold.

ANALYSIS

In this poem, a deceased person reminisces her funeral. She recalls the man she loved, filled with pity, gazing at her corpse and weeping.

But there is disillusionment on the persona’s part: her friend did “not touch the shroud, or raise the fold/That hid my face, or take my hand in his,/or ruffle the smooth pillows for my head.” In short,  he exhibited no commitment, even in the context of death. (It’s not what he does, but what he omits to do that matters here.) At best, his response proves ambiguous and we are left unsure his grief manifests love, for grief is not necessarily synonymous with love. We only know from the persona’s perspective that he “did not love me living.”

Ironically, the persona’s anguish eclipses that of the mourner, for what she yearned for in life was love and not the pity that comes from her death.

The poem’s last lines are saved from self-pity in their matter-of-factness: “He pitied me; and very sweet it is/To know he still is warm though I am cold.”

But the poem with its subtle “I am cold” also returns us to the theme of death and its inexorable alienation from life with which the poem opens. And even more: it hints at the persona’s repressed anguish in the close–“He still is warm though I am cold,” sparing these lines from their seeming sardonic, or derisive, tone. The truth she reaches for is that he did not make use of the opportunity to love her while she lived.

While pity may speak for the mourner’s potentiality for love, death has foreclosed on its possibility.

Mortality’s unction is that we fervently love while we can in this brief parenthesis of light.

–rj

 

 

 

 

 

 

 

 

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