Presences

It is that time of year once again: I step out the front door, walk for an hour or so, and return, all the while accompanied by birdsong (occasionally punctuated by a crow's caw-caw-caw from off in the distance, or from directly above -- out of the blue).  In the meadows, solitary birds now and then fly up out of the wild grass or hop down a path, voiceless.  But the surrounding woods are full of unseen, unceasing choristers.

                    For Their Own Sake

Come down to the woods where the buds burst

Into fragrances, where the leaves make havoc

Of cloudy skies.  Listen to birds

Obeying their instincts but also singing

For singing's sake.  By the same token

Let us be silent for silence's sake,

Watching the buds, hearing the break

Free of fledgelings, the branches swinging

The sun, and never a word need be spoken.

Elizabeth Jennings, Consequently I Rejoice (Carcanet 1977).

This comes to mind: "the calm oblivious tendencies/Of Nature."  (William Wordsworth, The Excursion, Book I ("The Wanderer"), lines 963-964 (1814).)  One of those gnomic utterances found so often in the younger Wordsworth (of whom I am fond, although I recognize that others may find him tiresome).  "Oblivious" has always given me pause.  For instance, how does one reconcile it with immanence?  One can lose one's way in trying to unravel the euphoria and contradictions of the marvelous Wordsworthian-Coleridgean pantheism that emerged in 1797, and flourished for a few charmed years.

Jennings' poem suggests a reasonable approach: "oblivious" or not, the beautiful particulars of the World are enough in themselves, "for their own sake."  Her final words are exactly right: ". . . and never a word need be spoken."  For another perspective, we can turn to a lovely poem that has appeared here on more than one occasion: a different note, but in the same neighborhood.

                       Reciprocity

I do not think that skies and meadows are

Moral, or that the fixture of a star

Comes of a quiet spirit, or that trees

Have wisdom in their windless silences.

Yet these are things invested in my mood

With constancy, and peace, and fortitude,

That in my troubled season I can cry

Upon the wide composure of the sky,

And envy fields, and wish that I might be

As little daunted as a star or tree.

John Drinkwater, Tides (Sidgwick & Jackson 1917).

Winter over, the robins no longer gather in flocks.  Leaving a meadow and passing through a dark grove of pines, one hears them singing high overhead, each in its own tree.

 

George Mackley (1900-1983), "Brackie's Burn, Northumberland"

On a breezy day, the new deep-green grass in the meadows turns silver as it sways and flows in the morning or afternoon sunlight.  And the sound of the rising and falling and threshing silver-green waves, how does one describe that?  A rustling?  A whispering?  A sighing?  A soughing?  A susurration?  All of the above.  But words ultimately fail, don't they?  Elizabeth Jennings is correct: ". . . and never a word need be spoken."  You simply have to be there.  No words are necessary.  No words are sufficient.

My favorite poem of May is Philip Larkin's "The Trees," to which I owe "threshing" in the paragraph immediately above.  The source is the poem's final stanza: "Yet still the unresting castles thresh/In fullgrown thickness every May./Last year is dead, they seem to say,/Begin afresh, afresh, afresh."  (Philip Larkin, High Windows (Faber and Faber 1974).)  However, when it comes to the grass of the meadows in May, I return each year to this:

          Consider the Grass Growing

Consider the grass growing

As it grew last year and the year before,

Cool about the ankles like summer rivers,

When we walked on a May evening through the meadows

To watch the mare that was going to foal.

Patrick Kavanagh, Collected Poems (edited by Antoinette Quinn) (Penguin 2005).  The poem was first published in The Irish Press on May 21, 1943.  Ibid, page 271.

May is an effulgent yet wistful month.  It does not have the wistful bittersweetness, or the bittersweet wistfulness, of, say, September or October: Spring continues to burgeon.  But the fallen cherry, plum, and magnolia petals lay scattered on the sidewalks, strewn across the grass.  On the other hand, along the paths and in the glades five-petaled pink wild roses (called the "Nootka rose" in this part of the world) and purple lupines are in bloom.  The "unresting castles" soon will be in their "fullgrown thickness" of green.  Ah, yes: "The paradise of Flowers' and Butterflies' Spirits."  (Samuel Taylor Coleridge, in Kathleen Coburn (editor), The Notebooks of Samuel Taylor Coleridge, Volume 1: 1794-1804 (Pantheon 1957), Notebook Entry 1736 (December 1803).)

                       The One

Green, blue, yellow and red --

God is down in the swamps and marshes,

Sensational as April and almost incred-

     ible the flowering of our catharsis.

A humble scene in a backward place

Where no one important ever looked;

The raving flowers looked up in the face

Of the One and the Endless, the Mind that has baulked

The profoundest of mortals.  A primrose, a violet,

A violent wild iris -- but mostly anonymous performers,

Yet an important occasion as the Muse at her toilet

Prepared to inform the local farmers

That beautiful, beautiful, beautiful God

Was breathing His love by a cut-away bog.

Patrick Kavanagh, Collected Poems.  By splitting "incredible" in lines three and four, Kavanagh is able to contrive a sonnet.  (And the rhyming of "marshes" and "catharsis" in lines two and four is no mean feat either.)  "The One" was written during Kavanagh's ecstatic "Canal Bank period" of 1955 through 1958, which was prompted by his survival after a brush with lung cancer (with accompanying surgery) in March and April of 1955.  Ibid, page 284.  The poem was first published in the journal Nonplus in October of 1959.  Ibid, page 286.

Anne Isabella Brooke (1916-2002)

"Wharfedale From Above Bolton Abbey" (c. 1954)

"All things around us are asking for our apprehension, working for our enlightenment.  But our thoughts are of folly.  What is worse, every day, and many times in the day, we are enlightened, we are Buddha, a poet, -- but do not know it, and remain an ordinary man.  For our sake haiku isolate, as far as it is possible, significance from the mere brute fact or circumstance.  It is a single finger pointing to the moon.  If you say it is only a finger, and often not a very beautiful one at that, this is so.  If the hand is beautiful and bejeweled, we may forget what it is pointing at.  Recording a conversation with Blake, [Henry] Crabb Robinson gives us an example of the indifference, or rather the cowardice, of average human nature, in its failure to recognize truth, poetry, when confronted with it in its unornamented form; the lines he quotes from Wordsworth are a "haiku."  'I had been in the habit, when reading this marvellous Ode to friends, to omit one or two passages, especially that beginning,

          But there's a Tree, of many, one,

     A single field

          That I have looked upon, 

lest I should be rendered ridiculous, being unable to explain precisely what I admired.  Not that I acknowledged this to be a fair test.  But with Blake I could fear nothing of the kind.  And it was this very stanza which threw him almost into a hysterical rapture'."

R. H. Blyth, Haiku, Volume III: Summer-Autumn (Hokuseido Press 1952), pages i-ii.  The passage quoted by Blyth from Henry Crabb Robinson's papers may be found in Arthur Symons, William Blake (Archibald Constable and Company 1907), pages 296-297 ("Extracts from the Diary, Letters, and Reminiscences of Henry Crabb Robinson").  The "Ode" referred to by Crabb Robinson is "Ode: Intimations of Immortality from Recollections of Early Childhood."

Of course, Blyth's intention is to make a case for the unique beauty and power of haiku.  This was, in fact, his mission in life.  In my humble opinion, Blyth is entirely correct in his assessment of the Beauty and Truth that may be found in the best haiku, and of the ability of haiku to provide enlightenment (regardless of whether or not such enlightenment occurs within the context of Buddhism).  However, as Blyth suggests in this passage (and as he makes clear throughout his writings), the best poetry, in all places and at all times, "is a single finger pointing to the moon."  Thus, his observations on haiku are intertwined with references to, and comparisons with, English poetry and Chinese poetry in particular, and world literature and philosophy in general.  This catholic approach is one of the features which (again, in my humble opinion) makes his works so interesting, provocative, and, yes, wise, and gives them such charm.

All of which leads me (lengthily) to this:

                  Now

The longed-for summer goes;

Dwindles away

To its last rose,

Its narrowest day.

No heaven-sweet air but must die;

Softlier float,

Breathe lingeringly

Its final note.

Oh, what dull truths to tell!

Now is the all-sufficing all

Wherein to love the lovely well,

Whate'er befall.

Walter de la Mare, O Lovely England and Other Poems (Faber and Faber 1953).

"Now" perfectly complements the observations made by Blyth in the passage quoted above.  "Now is the all-sufficing all/Wherein to love the lovely well,/Whate'er befall."  Consider this from Blyth: "All things around us are asking for our apprehension, working for our enlightenment."  Or this: "every day, and many times in the day, we are enlightened, we are Buddha, a poet, -- but do not know it, and remain an ordinary man."  As I noted above, although Blyth is making a case for the beauty and power of haiku, his observations are arguably applicable to all of the best poetry (although I certainly agree that haiku does have a special beauty and power that is the product of a unique and wonderful culture and language).

Leonard Pike (1887-1959), "The Chasing Shadows"

Who knows why we are here in this "paradise of Flowers' and Butterflies' Spirits."  During the short time we have, we should pay attention, and -- above all -- be grateful.  Speaking for myself, I fail each day.  But the poets daily remind me to attend to the World.

                                 Night

That shining moon -- watched by that one faint star:

Sure now am I, beyond the fear of change,

The lovely in life is the familiar,

And only the lovelier for continuing strange.

Walter de la Mare, Memory and Other Poems (Constable 1938).

One sometimes feels at a loss.  But then you happen upon something like this:

     A night of stars;

The cherry blossoms are falling

     On the water of the rice seedlings.

Buson (1716-1784) (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume II: Spring (Hokuseido Press 1950), page 170.

And the reflections of the stars float with the fallen cherry petals on the water, among the rice seedlings.

 Herbert Hughes-Stanton (1870-1937)

"The Mill in the Valley" (1892)

Utilitarianism

Here are the opening lines of a poem to which we shall return in a moment:

I live still, to love still

     Things quiet and unconcerned, --

The lines were written in the twentieth century by an English poet. They are engraved on the poet's tomb, which lies in the churchyard of Holy Trinity Church, Long Melford, Suffolk.

James Torrington Bell (1898-1970), "Braes of Downie" (1938)

My daily walk takes me through a wide, treeless meadow which slopes gently upward to the west.  At this time of the year, the wild grasses in the meadow are knee high, even hip high in places.  One wades through green along a narrow dirt path.  If the day is breezy, you are surrounded by swaying, rustling waves of green.  When you reach the top, the view suddenly opens up, and there they are, spread out to the horizon: Puget Sound and the Olympic Mountains.

"Against this predominance of machinery in our existence, Wordsworth's poetry, like all great art and poetry, is a continual protest.  Justify rather the end by the means, it seems to say: whatever may become of the fruit, make sure of the flowers and the leaves. 

     *     *     *     *     *

That the end of life is not action but contemplation -- being as distinct from doing -- a certain disposition of the mind: is, in some shape or other, the principle of all the higher morality. . . . To treat life in the spirit of art, is to make life a thing in which means and ends are identified: to encourage such treatment, the true moral significance of art and poetry.  Wordsworth, and other poets who have been like him in ancient or more recent times, are the masters, the experts, in this art of impassioned contemplation.  Their work is, not to teach lessons, or enforce rules, or even to stimulate us to noble ends; but to withdraw the thoughts for a little while from the mere machinery of life, to fix them, with appropriate emotions, on the spectacle of those great facts in man's existence which no machinery affects."

Walter Pater, "Wordsworth," in Appreciations, with an Essay on Style (Macmillan 1889), pages 61-62 (italics in original text).

Pater's essay is, I think, one of the finest things ever written about Wordsworth.  But you should take what I say with a grain of salt: as I have said here before, I am a Wordsworthian pantheist (the Wordsworthian-Coleridgean pantheism of 1797 through 1799), so what Pater has to say falls on sympathetic ears.  On the other hand, there are those who find Wordsworth insufferably dull.  That's how these things go.

Eric Hubbard (1892-1957), "The Cuckmere Valley, East Sussex"

From within the trees and bushes around the margins of the meadow, the birdsong never ceases.  Now and then you may hear the brief, rapid, hollow knocking of a woodpecker, far off in a dark wood.  You seldom see birds out in the meadow, but, when you do, it is a lovely surprise: a small, lone wanderer unexpectedly hops out of the deep grass beside the path, a few feet in front of you, and then hurries away down the long green tunnel -- as startled as you -- alert, but not greatly alarmed.  

                  Not for Use

A little of Summer spilled over, ran

In splashes of gold on geometry slates.

The grass unstiffened to pressure of sun.

I looked at the melting gates

Where icicles dropped a twinkling rain,

Clusters of shining in early December,

Each window a flaring, effulgent stain.

And easy now to remember

The world's for delight and each of us

Is a joy whether in or out of love.

'No one must ever be used for use,'

Was what I was thinking of.

Elizabeth Jennings, Growing Points (Carcanet 1975).

"Things quiet and unconcerned."  This falling away and paring away of things as the years go by is a welcome development.

Dane Maw (1906-1989), "Langdell Fells, Westmorland"

And now, to return to our English poet.  He was a gentle man who loved cricket and pubs.  He and Thomas Hardy became good friends. He spent more days at the front than any of the other poets of the First World War.  "Yes, I still remember/The whole thing in a way;/Edge and exactitude/Depend on the day."  (Edmund Blunden, "Can You Remember?")  He knew full well the uses to which a human being can be put.  But he never ceased loving the World.

                 Seers

I live still, to love still

          Things quiet and unconcerned, --

                 And many can say this.

                 I watch their bliss,

To these things they have ever returned.

One who has passed beyond

          Sits in my room with me,

But is sitting beside a pond

                 On a fallen tree,

And the pictured water-countenance

Is his day's ample inheritance.

And one died young who passed

          An hour or two away

From war, where windows were glassed

          And kept their kind display,

There he stands rapt, -- the china, the clocks,

Gollywogs, chessmen, postcards, frocks.

Enough it was also for her

          Whose life was toil on toil

If sometimes a wanderer

          Where bracken fronds uncoil,

Or silverweeds in woodways shone

She might regard them one by one.

Edmund Blunden, A Hong Kong House: Poems 1951-1961 (Collins 1962).

He closes his best-known poem with this line: "Over there are faith, life, virtue in the sun."

George Mackley (1900-1983), "Brackie's Burn, Northumberland"

Secret Sharers

Here is one way of looking at how we abide in the world:

"Experience, already reduced to a group of impressions, is ringed round for each one of us by that thick wall of personality through which no real voice has ever pierced on its way to us, or from us to that which we can only conjecture to be without.  Every one of those impressions is the impression of the individual in his isolation, each mind keeping as a solitary prisoner its own dream of a world."

Walter Pater, "Conclusion," The Renaissance: Studies in Art and Poetry (Macmillan 1893), page 249.

I thought of Pater's passage after reading this:

                       Man in a Park

One lost in thought of what his life might mean

Sat in a park and watched the children play,

Did nothing, spoke to no one, but all day

Composed his life around the happy scene.

And when the sun went down and keepers came

To lock the gates, and all the voices were

Swept to a distance where no sounds could stir,

This man continued playing his odd game.

Thus, without protest, he went to the gate,

Heard the key turn and shut his eyes until

He felt that he had made the whole place still,

Being content simply to watch and wait.

So one can live, like patterns under glass,

And, like those patterns, not committing harm.

This man continued faithful to his calm,

Watching the children playing on the grass.

But what if someone else should also sit

Beside him on the bench and play the same

Watching and counting, self-preserving game,

Building a world with him no part of it?

If he is truthful to his vision he

Will let the dark intruder push him from 

His place, and in the softly gathering gloom

Add one more note to his philosophy.

Elizabeth Jennings (1926-2001), Recoveries (Andre Deutsch 1964).

Pater's observation is one of the stepping stones that takes him, two paragraphs (and a few more stepping stones) later, to his well-known prescription for how to live: "To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life."  (Walter Pater, The Renaissance: Studies in Art and Poetry, page 251.)  But burning with a gem-like flame is not our concern at the moment, dear readers.  (Mind you, I say that as one who is quite fond of Pater.)

Rather, our concern is how to get through "an ordinary Wednesday afternoon" (to borrow from Walker Percy).  In her own quiet, lovely fashion, Jennings shows us a "mind keeping as a solitary prisoner its own dream of a world."  The man in the park may not be a complete stranger to some of us.  I suspect he was not a complete stranger to Jennings.  Like Pater, she goes a step further (but in her own way), and gives us those wonderful, beautiful, and mysterious final eight lines, which seem to be about getting through an ordinary Wednesday afternoon. 

James Paterson (1854-1932), "Moniaive" (1885)

An observation by Thomas Hardy comes to mind: "The most prosaic man becomes a poem when you stand by his grave at his funeral and think of him."  (Thomas Hardy, notebook entry for May 29, 1871, in Richard Taylor (editor), The Personal Notebooks of Thomas Hardy (Macmillan 1978), page 10.)  In saying this, Hardy knew full well that he, too, was a "prosaic man."  (I base this thought on having read accounts of Hardy by those who met him.  Selections of these accounts may be found in Martin Ray (editor), Thomas Hardy Remembered (Ashgate 2007) and James Gibson (editor), Thomas Hardy: Interviews and Recollections (Macmillan 1999).  Both books are delightful.)

Well, we are all prosaic women and men, aren't we?  To think otherwise is self-deception.  Perhaps Elizabeth Jennings' wonderful closing lines are relevant: ". . . and in the softly gathering gloom/Add one more note to his philosophy."  Isn't this a variation upon Hardy's thought?  Are we indeed all strangers to one another?

       Lot 304: Various Books

There are always lives

Left between the leaves

Scattering as I dust

The honeymoon edelweiss

Pressed ferns from prayer-books

Seed lists and hints on puddings

Deprecatory letters from old cousins

Proposing to come for Easter

And always clouded negatives

The ghost dogs in the vanishing gardens:

Fading ephemera of non-events,

Whoever owned it

(Dead or cut adrift or homeless in a home)

Nothing to me, a number, or if a name

Then meaningless,

Yet always as I touch a current flows,

The poles connect, the wards latch into place,

A life extends me --

Love-hate; grief; faith; wonder;

Tenderness.

Joan Barton (1908-1986), The Mistress and Other Poems (The Sonus Press 1972).

Joan Barton wrote poems from an early age, but she did not become well-known as a poet until Philip Larkin chose to include one of her poems in The Oxford Book of Twentieth-Century English Verse (Oxford University Press 1973), which he edited.  With respect to "Lot 304: Various Books," it may be helpful to know that Barton was a bookseller for much of her life.

Charles Holmes (1868-1936), "A Warehouse" (1921)

     A summer shower;

A woman sits alone,

     Gazing outside.

Kikaku (1661-1707) (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 3: Summer-Autumn (Hokuseido Press 1952), page 67.

What is one to do about "that thick wall of personality"?  Is it possible to abandon, or to escape from, our "own dream of a world"?  I'm not wise enough to provide answers to either of those questions.  I'm afraid the best I can do is to return to these lines, which have appeared here on several occasions over the years: ". . . we should be careful//Of each other, we should be kind/While there is still time."  (Philip Larkin, "The Mower.")

     The long night;

A light passes along

     Outside the shõji.

Masaoka Shiki (1867-1902) (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 3: Summer-Autumn, page 356.

Alfred Parsons (1857-1920), "Meadows by the Avon"

Threshold

Please bear with me:  I have already entered autumn.  I did so a few weeks ago.  Because it is my favorite season, each year I try to hasten its arrival.  Something along these lines:  "When I said autumn, autumn broke."  (Elizabeth Jennings, "Song at the Beginning of Autumn.")

The irony of my annual attempt to hurry along the advent of autumn is not lost on me:  each season has its own beauty, but autumn's is the most evanescent.  I hurry autumn's beauty along only to watch it vanish.  I suppose there is a lesson in this.  Ah, yes, of course:  "first known when lost."

When I was young, not knowing the taste of grief,
I loved to climb the storied tower,
loved to climb the storied tower,
and in my new songs I'd make it a point to speak of grief.

But now I know all about the taste of grief.
About to speak of it, I stop;
about to speak of it, I stop
and say instead, "Days so cool -- what a lovely autumn!"

Hsin Ch'i-chi (1140-1207) (translated by Burton Watson), in Burton Watson, The Columbia Book of Chinese Poetry: From Early Times to the Thirteenth Century (Columbia University Press 1984), page 371. The poem is untitled.

George Vicat Cole (1833-1893), "Harvest Time" (1860)

A few days ago, while out on my afternoon walk, I looked to the west at a row of tall pine trees at the far side of a meadow, near the bluffs above the waters of Puget Sound.  The pines -- swaying silently in the distance -- were set against a deep blue and purple, steel-grey wall of approaching dark storm clouds.  The scene seemed to betoken all that is to come.

"This is the beginning of the pageant of autumn, of that gradual pompous dying which has no parallel in human life yet draws us to it with sure bonds.  It is a dying of the flesh, and we see it pass through a kind of beauty which we can only call spiritual, of so high and inaccessible a strangeness is it.  The sight of such perfection as is many times achieved before the end awakens the never more than lightly sleeping human desire of permanence.  Now, now is the hour; let things be thus; thus for ever; there is nothing further to be thought of; let these remain.  And yet we have a premonition that remain they must not for more than a little while."

Edward Thomas, The South Country (J. M. Dent 1909), page 272.

George Vicat Cole, "Iffley Mill" (1884)

We have seen this passing and vanishing before.  But we never tire of it.  Or we ought not to.  If we ever do, our life may as well be over. This is the World we were made for.

     Sitting at Night on the Moonlit Terrace

Fall days are not entirely free of heat,
but fall nights are clear right through to dawn.
So the old man for several evenings running
has been sitting outdoors until the third watch.
The wind blusters, stars bright one moment, gone the next;
clouds scud by, the moon greeting them, sending them off.
You chase after delights, chase in vain,
then when you think there're no delights, suddenly they come!

Yang Wan-li (1127-1206) (translated by Burton Watson), in Burton Watson, The Columbia Book of Chinese Poetry: From Early Times to the Thirteenth Century, page 349.

George Vicat Cole, "Autumn Morning" (1891)

Nearly. Not Quite Yet.

Here is where we find ourselves:  "Now it is September and the web is woven,/The web is woven and you have to wear it."  Earlier this week, I watched a butter-yellow caterpillar crossing a path, headed toward the dry, leaning grass of a broad meadow.  A few days later, I noticed another caterpillar (this one black, with a dark orange band) veering off a different path, bound for the duff-covered floor of a silent, shadowy grove of tall pines.

Although the autumnal equinox came and went more than a week ago, the final turning has not occurred.  Still, the signs are afoot.

                              The Cranes

The western wind has blown but a few days;
Yet the first leaf already flies from the bough.
On the drying paths I walk in my thin shoes;
In the first cold I have donned my quilted coat.
Through shallow ditches the floods are clearing away;
Through sparse bamboos trickles a slanting light.
In the early dusk, down an alley of green moss,
The garden-boy is leading the cranes home.

Po Chü-i (772-846) (translated by Arthur Waley), in Arthur Waley, More Translations from the Chinese (George Allen & Unwin 1919).

Alexander Sillars Burns (1911-1987), "Afternoon, Wester Ross"

As long-time (and much appreciated!) readers of this blog may recall, I am fond of describing autumn as the season of bittersweet wistfulness and wistful bittersweetness.  Is there a tinge of sadness?  Of course.  More than a tinge, actually.  But this only serves to heighten the beauty.

That which is lovely is lovely because it is departing.  This is true of all of the World's beautiful particulars at all times of the year.  But the pang of departure is keener in autumn.  It is a rueful, yet a happy, pang.  It bears within it the possibility of acceptance and serenity.

          The Trees at Night

Under vague silver moonlight
The trees are lovely and ghostly,
In the pale blue of the night
There are few stars to see.

The leaves are green still, but brown-blent:
They stir not, only known
By a poignant delicate scent
To the lonely moon blown.

The lonely lovely trees sigh
For summer spent and gone:
A few homing leaves drift by,
Poor souls bewildered and wan.

William Kerr, in Edward Marsh (editor), Georgian Poetry 1920-1922 (The Poetry Bookshop 1922).

Adam Bruce Thomson (1885-1976), "Harvesting in Galloway"

The threshold has not yet been crossed.  At the beginning of the past week we enjoyed a cool, brilliant mackerel sky day.  In Japan, the clouds in such a sky are called urokogumo (uroko means "fish-scale"; kumo means "cloud"; the "k" sound of kumo is changed to "g" for euphonic purposes in the compound word):  hence, a fish-scale cloud sky.  In Japanese culture, urokogumo carries with it strong associations of autumn.  I can understand why:  the sight is heart-catching at any time of year, but particularly in autumn, when the blue seems deeper behind the bright white clouds spread across the sky.

Later in the week we had an 80-degree, cloudless day:  a brief Indian summer (as we called it in Minnesota when I was growing up) or St Luke's summer (as it is known in the United Kingdom).  The warm breeze of that day carried a chill thread within it.  Or was this merely my imagination?

             Autumn

Fragile, notice that
As autumn starts, a light
Frost crisps up at night
And next day, for a while,
White covers path and lawn.
"Autumn is here, it is,"
Sings the stoical blackbird
But by noon pure gold is tossed
On everything.  Leaves fall
As if they meant to rise.
Nothing of nature's lost,
The birth, the blight of things,
The bud, the stretching wings.

Elizabeth Jennings, Celebrations and Elegies (Carcanet Press 1982).  For another lovely poem by Jennings on the season, please see "Song at the Beginning of Autumn," which has appeared here in the past.

Ian MacInnes (1922-2003), "Harvest, Innertoon" (1959)

For now, the green canopies remain overhead, although the universe of green has become paler and thinner.  The birds keep up their continual conversation, although their numbers have dwindled.  All is proceeding according to plan.  Constancy amid constant change.

I may speak of autumnal wistfulness, bittersweetness, and sadness, but make no mistake:  my predominant emotions at this time of year are exhilaration, joy, and gratitude.  "We live in a constellation/Of patches and of pitches,/Not in a single world."  How can we be anything but grateful, joyful, and exhilarated?

Even in a person
most times indifferent
to things around him
they waken feelings --
the first winds of autumn.

Saigyō (1118-1190) (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home (Columbia University Press 1991).

Adam Bruce Thomson, "Still Life at a Window" (1944)

Two Rabbits And A Paramour

Gentle readers, Time's winged chariot has brought us to August, which calls for a visit to my August poem.  As long-time visitors may remember, I make it a practice to annually visit my April poem (Patrick Kavanagh's "Wet Evening in April"), my May poem (Philip Larkin's "The Trees"), my August poem,  and my November poem (Wallace Stevens's "The Region November").  Please humor me:  I like the familiarity of these stepping stones that await me across the year.  I'm slow on the uptake and I need reminding of where I have been and where I am going.

     Journeying through the world, --
To and fro, to and fro,
     Harrowing the small field.

Basho (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 4: Autumn-Winter (Hokuseido Press 1952), page 290.

I'm content to harrow my small field.

Josephine Haswell Miller (1890-1975), "Studio Window" (1934)

Here is another way of looking at it:  are any of us the same person we were a year ago?  Who knows what revisiting a poem might reveal?  Thus, each year I beg your indulgence as we revisit a rabbit in August, "the most peaceful month."

       A Rabbit as King of the Ghosts

The difficulty to think at the end of day,
When the shapeless shadow covers the sun
And nothing is left except light on your fur --

There was the cat slopping its milk all day,
Fat cat, red tongue, green mind, white milk
And August the most peaceful month.

To be, in the grass, in the peacefullest time,
Without that monument of cat,
The cat forgotten in the moon;

And to feel that the light is a rabbit-light,
In which everything is meant for you
And nothing need be explained;

Then there is nothing to think of.  It comes of itself;
And east rushes west and west rushes down,
No matter.  The grass is full

And full of yourself.  The trees around are for you,
The whole of the wideness of night is for you,
A self that touches all edges,

You become a self that fills the four corners of night.
The red cat hides away in the fur-light
And there you are humped high, humped up,

You are humped higher and higher, black as stone --
You sit with your head like a carving in space
And the little green cat is a bug in the grass.

Wallace Stevens, Parts of a World (1942).

I've lived with this poem for 35 years or so, but I am not able to "explain" it. I once made a feeble attempt at "explanation," which may be found here, for anyone who is interested.  But I confess:  the first time I saw the title, I was certain I would love the poem.  And that's how it turned out.

There's no accounting for these things, is there?  At a different level, I feel much the same way about, for instance, Glen Campbell singing "Wichita Lineman," circa 1968.  Some things find their way to you and just stay with you.  But there is a single thread that winds through them all.

I acknowledge that some of you may regard the poem as nonsense, as a trifle.  I completely understand that reaction.  But I would gently suggest -- without twisting your arm -- that you give it time, let it revolve in your mind for a while.  Come to think of it, that goes for "Wichita Lineman" as well.

Josephine Haswell Miller, "Winter Afternoon"

The following poem features a more down-to-earth rabbit.  It is a compendium of the lineaments of rabbit-hood.  Or so it seems.

                 The Rabbit's Advice

I have been away too long.
Some of you think I am only a nursery tale,
One which you've grown out of.
Or perhaps you saw a movie and laughed at my ears
But rather envied my carrot.
I must tell you that I exist.

I'm a puff of wool leaping across a field,
Quick to all noises,
Smelling my burrow of safety.
I am easily frightened.  A bird
Is tame compared to me.
Perhaps you have seen my fat white cousin who sits,
Constantly twitching his nose,
Behind bars in a hutch at the end of a garden.
If not, imagine those nights when you lie awake
Afraid to turn over, afraid
Of night and dawn and sleep.
Terror is what I am made
Of partly, partly of speed.

But I am a figure of fun.
I have no dignity
Which means I am never free.
So, when you are frightened or being teased, think of
My twitching whiskers, my absurd white puff of a tail,
Of all that I mean by 'me'
And my ludicrous craving for love.

Elizabeth Jennings, After the Ark (Oxford University Press 1978).

Jennings admired the poetry of Wallace Stevens (although I am not suggesting that "The Rabbit's Advice" owes anything to "A Rabbit as King of the Ghosts").  The following poem by her sheds some light on what Stevens was generally up to.

                         Wonder
     (Homage to Wallace Stevens)

Wonder exerts itself now as the sky
Holds back a crescent moon, contains the stars.
So we are painters of a yesterday
Cold and decisive.  We are feverish
With meditations of a Winter Law
Though Spring was brandished at us for a day.

Citizens of climate we depend
Not on the comfortable clock, the warm
Cry of a morning song, but on the shape
Of hope, the heralding imagination,
The sanguine making and the lonely rites
We exercise in space we leave alone.

Prophets may preside and they will choose
Clouds for a throne.  The background to their speech
Will be those fiery peaks a painter gives
As a composer shares an interval,
As poet pauses, holding sound away
From wood, as worshippers draw back from gods.

Elizabeth Jennings, Growing Points (Carcanet 1975).

Stevens's characteristic vocabulary appears throughout the poem. "Meditation" and "imagination" are his talismans. "Winter Law" (line 5) may refer to "The Snow Man" (although winter is a recurring presence throughout Stevens's poetry).  "Citizens of climate" (line 7) echoes Stevens's poem "The Poems of Our Climate."  The lines "The sanguine making and the lonely rites/We exercise in space we leave alone" apply to the poetry of Stevens as a whole, but they also provide a clue as to what is happening in "A Rabbit as King of the Ghosts" in particular:  "You sit with your head like a carving in space."

Josephine Haswell Miller, "Memories of the Sea" (1936)

As I have observed in the past, Stevens believed that the constant interplay between Imagination and Reality is the essential human activity.  There is, however, a risk of coldness and abstraction in acting upon this belief. Stevens seemed to realize this in his final years.  Consider the opening lines of "First Warmth":  "I wonder, have I lived a skeleton's life/As a questioner about reality,//A countryman of all the bones in the world?"

Still, in a poem that was published one year prior to his death, Stevens returns to his great theme.

     Final Soliloquy of the Interior Paramour

Light the first light of evening, as in a room
In which we rest and, for small reason, think
The world imagined is the ultimate good.

This is, therefore, the intensest rendezvous.
It is in that thought that we collect ourselves,
Out of all the indifferences, into one thing:

Within a single thing, a single shawl
Wrapped tightly round us, since we are poor, a warmth,
A light, a power, the miraculous influence.

Here, now, we forget each other and ourselves.
We feel the obscurity of an order, a whole,
A knowledge, that which arranged the rendezvous,

Within its vital boundary, in the mind.
We say God and the imagination are one . . .
How high that highest candle lights the dark.

Out of this same light, out of the central mind,
We make a dwelling in the evening air,
In which being there together is enough.

Wallace Stevens, The Rock (1954), in Collected Poetry and Prose (Library of America 1997).

The poem feels like a restatement and a reaffirmation of "A Rabbit as King of the Ghosts."  We are the rabbit:  "The whole of the wideness of night is for you,/A self that touches all edges."  And we are the interior paramour: "We make a dwelling in the evening air,/In which being there together is enough."

Perhaps these are abstractions, but, if so, they are deeply felt, profoundly moving abstractions.  Think of what is at stake here:  "We collect ourselves,/Out of all the indifferences, into one thing."  What could be more human?

Josephine Haswell Miller, "The House on the Canal"

Autumn's Arc

Back in August, I mentioned a row of maple trees that I pass beside in my walks through a marina.  At that time, the trees provided one of the first hints of autumn, as did a small flock of Canadian geese that circled the shores of the Sound.

The trees are now half-empty.  The leaves that remain are a brilliant deep-red.  A wistful sight, of course.  But this week, grieving over the departed and departing leaves, I received an unexpected gift.  As I walked beneath the maples, I noticed the shapes of dozens of leaves on the sidewalk:  the remnants, in rusty-brown pigment, of leaves that have vanished in the wind, but which once covered the sidewalk in the rain.

These revenants seemed to lay the whole of the season before me in an arc, from the sun-struck red and green boughs of late August to the dark, bare branches and the fluttering red stragglers of October.  And ghost leaves on the ground beneath my feet.

  Song at the Beginning of Autumn

Now watch this autumn that arrives
In smells.  All looks like summer still;
Colours are quite unchanged, the air
On green and white serenely thrives.
Heavy the trees with growth and full
The fields.  Flowers flourish everywhere.

Proust who collected time within
A child's cake would understand
The ambiguity of this --
Summer still raging while a thin
Column of smoke stirs from the land
Proving that autumn gropes for us.

But every season is a kind
Of rich nostalgia.  We give names --
Autumn and summer, winter, spring --
As though to unfasten from the mind
Our moods and give them outward forms.
We want the certain, solid thing.

But I am carried back against
My will into a childhood where
Autumn is bonfires, marbles, smoke;
I lean against my window fenced
From evocations in the air.
When I said autumn, autumn broke.

Elizabeth Jennings, A Way of Looking (1955).

Edward Waite (1854-1924), "The Autumn Road (Mitcham Woods, Surrey)"

The following poem registers a high reading on the Autumn Wistfulness Quotient.  Although it has appeared here before, it is a poem that deserves repeated visits.

                   Leaves

The prisoners of infinite choice
Have built their house
In a field below the wood
And are at peace.

It is autumn, and dead leaves
On their way to the river
Scratch like birds at the windows
Or tick on the road.

Somewhere there is an afterlife
Of dead leaves,
A stadium filled with an infinite
Rustling and sighing.

Somewhere in the heaven
Of lost futures
The lives we might have led
Have found their own fulfilment.

Derek Mahon, The Snow Party (Oxford University Press 1975).

The combination of lovely, exact particulars and evocative, ever-expanding images is marvelous.  On the one hand:  "dead leaves/On their way to the river/Scratch like birds at the windows/Or tick on the road."  Exactly.  On the other hand:  "the prisoners of infinite choice," "an afterlife/Of dead leaves,/A stadium filled with an infinite/Rustling and sighing," and "the heaven/Of lost futures."  Wonderful.

Edward Waite, "Autumn Colouring" (1894)

Finally, a poem for the end of the arc.

                                        Autumn Ends

Lost in vacant wonder at how the months flow away in silence,
I sit alone in my idle hut, thinking endless thoughts.
An old man's cares, like these leaves, are hard to sweep away.
To the sound of their rustling I see autumn off once again.

Tate (pronounced ta-tay) Ryuwan (1762-1844) (translated by Burton Watson), in Burton Watson, The Poetry of Ishikawa Jozan and Other Edo-Period Poets (North Point Press 1990).

The traditional Chinese and Japanese poets tend to be fairly stoic, but this stoicism is combined with an absolute commitment to stating things exactly as they are.  Thus, we should not read any note of complaint or self-pity into Tate Ryuwan's poem (which is in the form of a kanshi, a poem written in Chinese by a Japanese poet, adhering to the strict rules of traditional Chinese prosody).  He is simply reporting how things are with him and with the World at the end of autumn.  The poem exhibits that distinctive quality of the best Chinese and Japanese poetry:  the leaves are not "symbols," nor are they a "metaphor" or an "allegory," yet the human world and the natural world become one and the same.  Or so it seems to me.

Edward Waite, "The Mellow Year Is Hastening to its Close" (1896)

"The Trees Around Are For You, The Whole Of The Wideness Of Night Is For You"

Mary Coleridge's "In Dispraise of the Moon," which appeared in my previous post, describes the moon as follows:

She wakes her dim, uncoloured, voiceless hosts,
Ghost of the Sun, herself the sun of ghosts.

The second line put me in mind of one of my favorite poems by Wallace Stevens, a poem which, incidentally, is set in August ("the most peaceful month").  In it, Stevens takes a more charitable view of the moon and its ghosts.

Samuel Palmer, "The Bellman" (1879)

       A Rabbit as King of the Ghosts

The difficulty to think at the end of day,
When the shapeless shadow covers the sun
And nothing is left except light on your fur --

There was the cat slopping its milk all day,
Fat cat, red tongue, green mind, white milk
And August the most peaceful month.

To be, in the grass, in the peacefullest time,
Without that monument of cat,
The cat forgotten in the moon;

And to feel that the light is a rabbit-light,
In which everything is meant for you
And nothing need be explained;

Then there is nothing to think of.  It comes of itself;
And east rushes west and west rushes down,
No matter.  The grass is full

And full of yourself.  The trees around are for you,
The whole of the wideness of night is for you,
A self that touches all edges,

You become a self that fills the four corners of night.
The red cat hides away in the fur-light
And there you are humped high, humped up,

You are humped higher and higher, black as stone --
You sit with your head like a carving in space
And the little green cat is a bug in the grass.

Wallace Stevens, Parts of a World (1942).

I have previously ventured a guess as to what the poem may be "about" or what it "means."  On the one hand, it is perhaps Stevens's sublimest, most moving articulation of his belief that what makes us human is our imagination (living in -- and transforming -- a real world of moons and rabbits and cats).  On the other hand, it may simply be a tale about a rabbit that was digging up and eating the bulbs in Stevens's flower garden.  Either version is fine by me.

Samuel Palmer

"Coming from Evening Church" (1830)

               Song

There are great things doing
In the world,
Little rabbit.
There is a damsel,
Sweeter than the sound of the willow,
Dearer than shallow water
Flowing over pebbles.
Of a Sunday,
She wears a long coat,
With twelve buttons on it.
Tell that to your mother.

Wallace Stevens, Collected Poetry and Prose (The Library of America 1997).

For those interested in another view of rabbits, I recommend "The Rabbit's Advice" by Elizabeth Jennings, which I have posted previously.

Samuel Palmer, "The Lonely Tower" (1879)

"A Way Of Looking"

It is difficult to look at (or to see) the World without bringing yourself (or, your Self) into the activity.  There are two ways (at least) in which this interference takes place.  First, our minds are always abuzz with thoughts that have nothing to do with the object at hand.  Thus, while looking at a tree, one is liable to think:  "What should I have for dinner tonight?"

Second, we tend to impose preconceptions upon what we look at (or see). For instance:  "Ah, a cherry tree in blossom looking like what a cherry tree in blossom ought to look like.  Beautiful!  Loveliest of trees, the cherry now . . . and all that."

Howard Nemerov's "The Human Condition," which appeared in my previous post, touches upon this phenomenon to some extent:  "a picture of a picture," the idea that "world and thought" can "exactly meet," et cetera. The following poem by Elizabeth Jennings explores this territory as well.

                         Graham Arnold, "Lift Not the Painted Veil" (1977)

              A Way of Looking

It is the association after all
We seek, we would retrace our thoughts to find
The thought of which this landscape is the image,
Then pay the thought and not the landscape homage.
It is as if the tree and waterfall
Had their first roots and source within the mind.

But something plays a trick upon the scene:
A different kind of light, a stranger colour
Flows down on the appropriated view.
Nothing within the mind fits.  This is new.
Thought and reflection must begin again
To fit the image and to make it true.

Elizabeth Jennings, A Way of Looking (1955).

Looking (I mean really looking) is quite a task (speaking for myself). When I go out for a walk, I often remind myself to look, not think:  to see things as they are, without the intrusions and without the glosses.  The result, alas, is failure after failure.

                                 Harold Jones, "The Black Door" (c. 1935)

"Autumn Is Here, It Is"

In accordance with the movements of the heavenly bodies and the tyranny of the calendar, autumn will arrive this weekend.  Now is a good time to take stock.

Perhaps we should think of this time of year as a culmination, not as a descent.  Having said that, I acknowledge that culmination and descent will be just a hair's-breadth away from each other over the next few months -- until the last leaf spins from a bare tree sometime in December.

                                 John Aldridge, "The Pink Farm" (1940)

            Autumn

Fragile, notice that
As autumn starts, a light
Frost crisps up at night
And next day, for a while,
White covers path and lawn.
"Autumn is here, it is,"
Sings the stoical blackbird
But by noon pure gold is tossed
On everything.  Leaves fall
As if they meant to rise.
Nothing of nature's lost,
The birth, the blight of things,
The bud, the stretching wings.

Elizabeth Jennings, Celebrations and Elegies (Carcanet 1982).

                   John Aldridge, "Artichokes and Cathay Quinces" (1967)

A Proper Place, Part One: "I Like It As It Is"

In a series of posts titled "No Escape" I have looked at the well-known phenomenon of "wherever you go, there you are."  To wit:  we imagine that everything in our life will fall magically into place if we can simply find the Ideal Place that, until now, has eluded us.  It comes as no surprise that this is a delusion, a delusion that has been remarked upon by Montaigne, Johnson, and a host of others.

However, although the Ideal Place may be a chimera, a case may be made that a Proper Place can be found.  I realize that this may seem like a distinction without a difference.  But I see the distinction (somewhat fuzzily) as this:  finding one's Proper Place does not guarantee "happiness" (whatever that is) or provide Big Answers (to allude to Elizabeth Jennings's poem "Answers"); however, a Proper Place may provide equanimity and content ("content" as in A. E. Housman's "that is the land of lost content/I see it shining plain").

The following poem by Neil Powell provides an example of what I am (inadequately) trying to articulate.

                             Charles Ginner, "Flask Walk, Skyline" (1934)

                           Covehithe

In my dream they said:  "You must go to Covehithe."
I crossed over the causeway between two blue lakes
And I found myself on a long forest path
With a few wooden shacks and a glimpse of the sea.
I thought after all it was a place that might suit me.
But they said:  "You must learn from your mistakes."

So, I have come to Covehithe.  Low winter sun
Scans fields of pigs, dead skeletal trees,
Collapsing cliffs.  There are ships on the horizon.
The great church, wrecked by civil war, not storm,
Now shields a smaller church from further harm.
And they were wrong:  I like it as it is.

Neil Powell, The Times Literary Supplement, February 7, 2003.

             Charles Ginner, "Lancaster from Castle Hill Terrace" (c. 1947)

Two Further Variations On A Theme

I have remarked previously that I don't mind circling back on my tracks. Thus, I beg the pardon of any loyal (and, of course, greatly appreciated) readers for retracing my steps to the following two poems, which have appeared here before.  The theme of love (love with a somewhat melancholy cast, I admit) brought them to mind, and I believe that they go well with Elizabeth Jennings's "Delay" and Richard Church's "Be Frugal."

                      Love Without Hope

Love without hope, as when the young bird-catcher
Swept off his tall hat to the Squire's own daughter,
So let the imprisoned larks escape and fly
Singing about her head, as she rode by.

Robert Graves, The Welchman's Hose (1925).

It is quite an accomplishment to express so much about love in a four-line poem:  joy, exaltation, giddiness, longing, despair, and loss (and whatever else you might think of) all rolled into one.  I never tire of this poem.

                                    Paul Nash, "Nest of the Siren" (1930)

                          To Not Love

One looked at life in the prince style, shunning pain.
Now one has seen too much not to fear more.
Apprehensive, it seems, for all one loves,
One asks only to not love, to not love.

James Reeves, Subsong (1969).

"To Not Love" may be too bleak for some.  I avoid biographical "explanations" of poems.  However, it may (I emphasize may) be helpful to know that James Reeves's wife Mary died in 1966 at the age of 56 after a long illness.  Notice the effort to maintain distance and control by the use of "one" in each line of the poem.  (In contrast, Reeves uses "I" for the speaker in many of the other poems collected in Subsong.)  Then notice how the distance and the control seem to dissolve with the revealing repetition in the final line:  "One asks only to not love, to not love."

                                   Paul Nash, "Lupins and Cactus" (1927)

"Be Frugal In The Gift Of Love"

One of the nice things about poetry is that one thing leads to another. Elizabeth Jennings's poem "Delay" ends with this lovely line:  "And love arrived may find us somewhere else."  I had been thinking about the line over the past couple of days.  And then the following poem by Richard Church (1893-1972) arrived out of the past.

                  Be Frugal  

Be frugal in the gift of love,

Lest you should kindle in return

Love like your own, that may survive

Long after yours has ceased to burn.

For in life's later years you may

Meet with the ghost of what you woke

And shattered at a second stroke.

God help you on that fatal day.

Richard Church, The Solitary Man (1941).

In mid-20th century England, Richard Church was what used to be called "a man of letters."  He and his work are now mostly forgotten, I fear.  I have spent some time with his poetry over the years, and there are several quiet, fine poems like "Be Frugal" to be found there.  I am not suggesting that his work should displace that of the "Major Poets."  However, I now find that it is individual poems, not poets, that are most important to me.  I first read "Be Frugal" perhaps 20 (or is it 30?) years ago.  Now it unaccountably returns and delights me once again.

                                   Ethelbert White, "Early Spring" (1919)  

"The Star's Impulse Must Wait For Eyes To Claim It Beautiful"

I presume that most of us have had thoughts similar to those expressed by Louis MacNeice in "Star-gazer" (which appeared in my previous post).  I am wilfully ignorant of science, but the idea of starlight travelling through the ages to arrive here before our eyes is of interest to me as a mortal.  The thought that tonight's starlight left its various homes untold years before I was born is wonderful, sad, and somehow comforting.  As is the thought that starlight leaving its homes tonight will arrive here untold years after I am gone.

Likewise, the possibility of some sort of connection between time-travelling starlight and love is of great interest.  Even though it is not scientifically provable.  This, of course, is the business of poetry.

                              Delay

The radiance of that star that leans on me
Was shining years ago.  The light that now
Glitters up there my eye may never see,
And so the time lag teases me with how

Love that loves now may not reach me until
Its first desire is spent.  The star's impulse
Must wait for eyes to claim it beautiful
And love arrived may find us somewhere else.

Elizabeth Jennings, Poems (1953).

                                     Robin Tanner, "The Plough" (1973)

Life Explained, Part Twenty: "The Solvers"

I have previously posted Elizabeth Jennings's poem "Answers," which begins:

I kept my answers small and kept them near;
Big questions bruised my mind but still I let
Small answers be a bulwark to my fear.

The following poem by James Reeves considers the role of questions and answers in Life.  To wit:  what if one sets out to be a solver of puzzles and then discovers that there are no solutions, or, perhaps, that there is nothing to be solved?

                          The Solvers

Invalids and other hotel residents
Unpuzzle themselves with patience-cards and jigsaws.
Crosswords engage saloon passengers at sea.
Philosophers invent puzzles with answers.
Each knows that what he is trying can be done.
Not all enjoy such comfort of assurance.
I, watching the backs of houses and of books,
Work away at my mind, fitting the pieces,
Pairing the cards, rejecting words.
So sitting, I become suddenly conscious
Of playing patience with crooked pieces,
While solving an incomplete jigsaw with words
In the precise non-language of a dream.
Some of the pieces fit, some of the cards match,
Only some of the pieces and the cards are lost.
I have tried to play it according to the rules,
Only the rules they sent are in Chinese.
Is it too late, I ask, to start again?
Or will extinction, when it comes, surprise me
Sorting the pieces, working out the clues?

James Reeves, The Questioning Tiger (1964).

                            Franklin Carmichael, "Cranberry Lake" (1931)