Showing posts with label Shinkei. Show all posts
Showing posts with label Shinkei. Show all posts

Sunday, May 21, 2017

Present

I often feel that I have spent most of my life sleepwalking or daydreaming.  Asleep at the switch.  Nearly everything has escaped me.  But each moment offers the possibility of redemption:  a new opportunity to be awake and to be present.  "Begin afresh, afresh, afresh."

Fortunately for us, the beautiful particulars of the World are boundlessly and endlessly merciful.  Every day, without fail, they gently shake us by the shoulders and whisper in our ear:  "Wake up!  Look over here.  Listen to this."  Not in so many words, of course.  The World is wordless.  Yet it is not reticent.  Nor is it impassive.  Hence, immanence.

                            The Wood

I walked a nut-wood's gloom.  And overhead
A pigeon's wing beat on the hidden boughs,
And shrews upon shy tunnelling woke thin
Late winter leaves with trickling sound.  Across
My narrow path I saw the carrier ants
Burdened with little pieces of bright straw.
These things I heard and saw, with senses fine
For all the little traffic of the wood,
While everywhere, above me, underfoot,
And haunting every avenue of leaves,
Was mystery, unresting, taciturn.
          .          .          .          .          .
And haunting the lucidities of life
That are my daily beauty, moves a theme
Beating along my undiscovered mind.

John Drinkwater, Loyalties (Sidgwick & Jackson 1919).  The ellipses appear in the original.

George Allsopp, "Wharfdale Landscape" (1960)

My daily walk takes me past a row of a dozen or so big-leaf maples that stand along the edge of a large meadow.  Old, tall, and stately, several of them have trunks that are three- to four-feet in diameter.  I have been walking past the maples for more than twenty years.  However, it was not until earlier this spring that I noticed how beautiful their thick grey trunks are when set against the deep green of the wild grasses that cover the meadow.

I have been seeing that grey-against-green for years now.  Yet the beauty of it had eluded me.  Where had I been all that time?  Ah, but the World is patient with sleepwalkers and daydreamers.  For that I am grateful.  Those trees and that meadow will now never be the same for me.

                              Moonlit Apples

At the top of the house the apples are laid in rows,
And the skylight lets the moonlight in, and those
Apples are deep-sea apples of green.  There goes
     A cloud on the moon in the autumn night.

A mouse in the wainscot scratches, and scratches, and then
There is no sound at the top of the house of men
Or mice; and the cloud is blown, and the moon again
     Dapples the apples with deep-sea light.

They are lying in rows there, under the gloomy beams;
On the sagging floor; they gather the silver streams
Out of the moon, those moonlit apples of dreams,
     And quiet is the steep stair under.

In the corridors under there is nothing but sleep,
And stiller than ever on orchard boughs they keep
Tryst with the moon, and deep is the silence, deep
     On moon-washed apples of wonder.

John Drinkwater, Tides (Sidgwick & Jackson 1917).

As is always the case with the beauty and truth of the World, one thing leads to another.  A few days ago, I walked past another spring meadow, newly-mown and bright green, sloping upward toward a grey stone wall. Seven black crows were scattered across it.  Black-against-green, grey-against-green . . . and so it goes while we are here.

The one looking --
he also lends some color
     to the moonlight.

Shinkei (1406-1475) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology (Stanford University Press 1991), page 295.

Samuel John Birch, "Nancledra: Old Cornish Village" (1931)

These revelations of beauty and truth necessarily occur within the time in which we find ourselves.  And each modern age is contrived to turn us into somnambulists, whether the "modern age" is today, a century ago, or a millennium ago.  Thus, William Wordsworth in 1802:

"For a multitude of causes, unknown to former times, are now acting with a combined force to blunt the discriminating powers of the mind and, unfitting it for all voluntary exertion, to reduce it to a state of almost savage torpor.  The most effective of these causes are the great national events which are daily taking place, and the increasing accumulation of men in cities, where the uniformity of their occupations produces a craving for extraordinary incident, which the rapid communication of intelligence hourly gratifies."

William Wordsworth, Preface to Lyrical Ballads (1802).

Or John Drinkwater in 1921:

"The breaking down of all barriers of space has opened up imposing vistas of imperial activity, of which the benefits are well known to Ministers of State; it has also, we learn, shown us the way to a brotherhood of man, on the principle, it may be supposed, that the domestic virtue of brotherly affection is best fostered by not staying at home.  Of these rhetorical blessings I do not feel that I am qualified to speak; I see them in misty prospect, and am unmoved.  From the manner and character of their prophets they are, at least, suspect in my mind.

"But as to one result of this merely mechanical extending of an horizon I am clear, and clear that it is spiritually injurious to man.  The growing tendency of a world where means of instantaneous communication and rapid transit and the ever-widening ramifications of commercial interests more and more make everybody's business everybody's business, is to breed a shallow and aimless cosmopolitanism in all of us at the expense of an exact and intimate growth in our knowledge of ourselves and our neighbours and the land of our birth."

John Drinkwater, "The World and the Artist," The Bookman's Journal and Print Collector, Volume V, No. 1 (October 1921), page 8.

As for us?  Long-time readers of this blog know my feelings about the false gods of our own time:  Progress, Science, and disingenuous, malevolent, and dehumanizing utopian political schemes.  I will not rehearse my objections again.

Nothing ever changes, does it?  But, withal, the beauty and truth of the World abide within the chimerical emptiness of each successive "modern age."  The choice is ours.

                                   History

Sometimes, when walls and occupation seem
A prison merely, a dark barrier
Between me everywhere
And life, or the larger province of the mind,
As dreams confined,
As the trouble of a dream,
I seek to make again a life long gone,
To be
My mind's approach and consolation,
To give it form's lucidity,
Resilient form, as porcelain pieces thrown
In buried China by a wrist unknown,
Or mirrored brigs upon Fowey sea.

Then to my memory comes nothing great
Of purpose, or debate,
Or perfect end,
Pomp, nor love's rapture, nor heroic hours to spend --
But most, and strangely, for long and so much have I seen,
Comes back an afternoon
Of a June
Sunday at Elsfield, that is up on a green
Hill, and there,
Through a little farm parlour door,
A floor
Of red tiles and blue,
And the air
Sweet with the hot June sun cascading through
The vine-leaves under the glass, and a scarlet fume
Of geranium flower, and soft and yellow bloom
Of musk, and stains of scarlet and yellow glass.

Such are the things remain
Quietly, and for ever, in the brain,
And the things that they choose for history-making pass.

John Drinkwater, Loyalties.

Hubert Wellington, "Overhanging Branch, Frampton Mansell" (1915)

At this time of year, at the tip of each pine tree twig, bright yellow-green tufts of new needles emerge.  The needles are delicate, and soft to the touch. After the spectacular spring show of the fruit tree blossoms, with all of its bittersweet beauty, all of its passing and vanishing, there is something endearing and reassuring about the simple loveliness of these unfolding tufts.

What are we to make of these wordless communions?

                         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.

William Birch (1895-1968), "Morning in June, the Vale of Dedham"

Wednesday, February 8, 2017

Boat

A certain segment of the American population has worked itself into quite a tizzy over our new political state of affairs.  How can I tell?  The old standby clichés are being paraded on a daily basis.  "Hitler"!  "Nazi"!  "Fascism"! And we mustn't forget:  "Nineteen Eighty-Four"!   "Orwellian"!  (Because this is high volume outrage, exclamation marks are mandatory.)

Words such as these empty our culture of all reason and reasonableness.     I am tempted to embark upon a rant at this point, but I have no desire to add to the clamor.  Instead, the words of Marcus Aurelius come to mind:

"Say thus to thyself every morning:  today I may have to do with some intermeddler in other men's affairs, with an ungrateful man; an insolent, or a crafty, or an envious, or an unsociable selfish man.  These bad qualities have befallen them through their ignorance of what things are truly good or evil.  But I have fully comprehended the nature of good, as only what is beautiful and honourable; and of evil, that it is always deformed and shameful; and the nature of those persons too who mistake their aim; that they are my kinsmen, by partaking, not of the same blood or seed, but of the same intelligent divine part; and that I cannot be hurt by any of them, since none of them can involve me in anything dishonourable or deformed.

"I cannot be angry at my kinsmen, or hate them.  We were formed by nature for mutual assistance, as the two feet, the hands, the eyelids, the upper and lower rows of teeth.  Opposition to each other is contrary to nature:  All anger and aversion is an opposition."

Marcus Aurelius, Meditations, Book II, Section 1, in Francis Hutcheson and James Moor (translators), The Meditations of the Emperor Marcus Aurelius Antoninus (1742), pages 62-63.

Our time here is short.  Were we placed here to repeat meaningless clichés?

Our life in this world --
to what shall I compare it?
It is like a boat
     rowing out at break of day,
leaving not a trace behind.

Sami Mansei (early 8th century) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology (Stanford University Press 1991), page 51.

William Ratcliffe, "Cottage Interior" (1920)

Please do not read any political partisanship into these thoughts, dear reader.  As I mentioned in my post of November 11, I did not vote in the presidential election.  Moreover, as I have stated here on more than one occasion, this is not a political blog.  But I have often commented on the destruction of the human by the politicization of people's lives.  Hence:  the shouting of contentless clichés in the streets and through the electronic air.

A thought by Epictetus:

"That which gives men disquiet, and makes their lives miserable, is not the nature of things as they really are, but the notions and opinions which they form to themselves concerning them."

Epictetus, The Enchiridion, Section 5, in  George Stanhope (translator), Epictetus, His Morals, with Simplicius, His Comment (Fifth Edition, 1741), page 60.

The politicization of culture and of human beings involves the creation of competing fictitious versions of reality.  This contrived way of viewing the world persuades the politicized that their lives are defined, even validated, by the political beliefs they espouse.  In a politicized world of empty words, where does the individual human soul fit in?  It doesn't.

One cannot be sure of living
     even until the evening.

In the dim dawn light
     I watch the waves in the wake
          of a departing boat.

Shinkei (1406-1475) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology, page 291.

Anthony Eyton, "A Kitchen Range" (1984)

As I have noted here in the past, I am quite content to live my life in accordance with certain truisms.  Why?  Because they are true.  Here is a truism by which I try to live (failing every day):  The best way to effect change is through individual acts of kindness and decency.

"Spend your time no longer in discoursing on what are the qualities of the good man, but in actually being such."

Marcus Aurelius, Meditations, Book X, Section 16, in Francis Hutcheson and James Moor (translators), The Meditations of the Emperor Marcus Aurelius Antoninus, page 243.

Most of us know these things.  Human beings have known them for millennia.  But we are diverted by trifles.  The identity of the President of the United States is a trifle, as is the identity of the Prime Minister of X, the Premier of Y, and the Emperor of Z.  Another truism:  Life is too short for trifles of this sort.

Over waves now at peace --
a boat seen rowing away.

Sōgi (1421-1502) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology, page 318.

Gilbert Spencer (1892-1979), "The Cottage Window"

Tuesday, May 5, 2015

Dwelling

"Thou art a little soul bearing about a corpse, as Epictetus used to say."  So writes Marcus Aurelius in his Meditations, Book IV, Section 41 (translated by George Long).  An earlier translator (Jeremy Collier in 1702) puts it even more colorfully:  "Would you know what you are?  Epictetus will tell you that you are a Living Soul, that drags a carcass about with her."

A startling image, yes, but no cause for distress.  It simply states a fact. Integrating this fact into our daily lives creates an opportunity for freedom. It is ancient news, studiously avoided by most moderns.

Like dew that vanishes,
like a phantom that disappears,
or the light cast
     by a flash of lightning --
so should one think of oneself.

Ikkyu Sojun (1394-1481) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology (Stanford University Press 1991).

The opening line of Emperor Hadrian's death-bed poem comes to mind: animula vagula blandula.

Hubert Wellington, "Overhanging Tree, Frampton Mansell" (1915)

Accurate though it may be, the image of one's soul carrying around a corpse or a carcass may be difficult to come to grips with.  Is it something to idly contemplate as you drift off to sleep, or greet the dawn?  I think not.

Still, we all inhabit "a temporary lodging."  Perhaps, then, this is more palatable:  envision your "little soul" as residing within a dwelling that will one day be abandoned.  Which begs the obvious question:  what will remain of us when the soul has flown?

               A Tale

There once the walls 
Of the ruined cottage stood.
The periwinkle crawls
With flowers in its hair into the wood.

In flowerless hours
Never will the bank fail,
With everlasting flowers
On fragments of blue plates, to tell the tale.

Edward Thomas, in Edna Longley (editor), Edward Thomas: The Annotated Collected Poems (Bloodaxe Books 2008).

Thomas later substantially revised the poem:

               A Tale

Here once flint walls,
Pump, orchard and wood pile stood.
Blue periwinkle crawls
From the lost garden down into the wood.

The flowerless hours
Of Winter cannot prevail
To blight these other flowers,
Blue china fragments scattered, that tell the tale.

Edward Thomas, Ibid.

The rhyming of "flowerless hours" is risky, isn't it?  But lovely.  I can understand why Thomas retained this phrase, while changing nearly everything else.  His revisions to the lines about the china fragments are interesting.  He abandons "everlasting flowers/On fragments of blue plates" in favor of "these other flowers,/Blue china fragments scattered." Thus, rather than painted flowers on pieces of broken china, we have blue fragments of china scattered on the ground, replicating the blue flowers of the periwinkle.

So there you have it:  another way of looking at our soul's dwelling-place. Will we leave scattered blue flowers of broken china for posterity?

Hubert Wellington, "Summer Day, Frampton Mansell" (1915)

Thomas never directly mentions the prior inhabitants of the abandoned dwelling, but their unspoken presence dominates both versions of the poem:  there is, after all, "A Tale" to be told.  But all that remains is a trail of china fragments on the ground.  And silence.

                  Meng-ch'eng Hollow

A new home at the mouth of Meng-ch'eng;
old trees -- last of a stand of dying willows:
years to come, who will be its owner,
vainly pitying the one who had it before?

Wang Wei (701-761) (translated by Burton Watson), in Burton Watson, The Columbia Book of Chinese Poetry: From Early Times to the Thirteenth Century (Columbia University Press 1984).

Wang Wei is the occupant of the "new home."  He will also, in the future, be "the one who had it before."  Vanished.  A subject of speculation and pity.  "Flesh, breath, and the Inner Self -- that is all."  Marcus Aurelius (translated by Gerald Rendall), Meditations, Book II, Section 2.

A corpse, a carcass, a dwelling.  But still the soul flits and flutters.

                    Spring

That man's life is but a dream --
Is what we now come to know.

Its house abandoned,
the garden has become home
     to butterflies.

Sogi (1421-1502) (translated by Steven Carter), in Steven Carter, Traditional Japanese Poetry: An Anthology (Stanford University Press 1991).

Hubert Wellington, "The Big Barn, Frampton Mansell" (1915)

Wednesday, February 20, 2013

"The Soul's Progress" Revisited

Some might think that Arthur Symons's "The Soul's Progress" (which appeared in my previous post) presents a too-bleak view of our time on earth.  To wit:  "Blindly it treads dim ways that wind and twist" and so on. But, like most everything else (I'm afraid), it all depends on how you look at it.

For instance, Japanese poets have been writing about Existence for centuries, and they share Symons's view that we enter this world from a mist and depart into a mist.  But, the way they go about it, what sounds like a catalogue of horrors in an English sonnet sounds like a lovely walk in the park in a Japanese poem (filtered through Buddhism, with Taoism in the background).

Gilbert Spencer, "The Cottage Window"

     To what
Shall I compare the world?
     It is like the wake
Vanishing behind a boat
     that has rowed away at dawn.

Sami Manzei (8th century) (translated by Edward Cranston), A Waka Anthology, Volume 1: The Gem-Glistening Cup (Stanford University Press 1993).

Like dew that vanishes,
like a phantom that disappears,
or the light cast
     by a flash of lightning --
so should one think of oneself.

Ikkyu (1394-1481) (translated by Steven Carter), Traditional Japanese Poetry: An Anthology (Stanford University Press 1991).

     A temporary lodging
on this side of the road all
     must go, in the end.

To recover the time he rested,
The traveller hastens on.

Shinkei (1406-1475) (translated by Esperanza Ramirez-Christensen), Heart's Flower: The Life and Poetry of Shinkei (Stanford University Press 1994).

Bertha Ridley Bell
"Interior of a Cottage at Brockhampton" (c. 1950)

"Like the wake vanishing behind a boat that has rowed away at dawn." "Like dew that vanishes . . . or the light cast by a flash of lightning."  "The traveller hastens on."  A far cry from a soul that "staggers out into eternity," isn't it?

For the Japanese poets, this is simply the way that it is, and there is no need to bemoan that fact.  Thus, even as they describe the evanescence and the transience of our life, they do so in words that show their acute awareness of, and appreciation for, the beauty that surrounds us.  I recently quoted this line from Wallace Stevens, and it once again seems apt:  "Death is the mother of beauty, mystical."

Charles Ginner
"Through a Cottage Window, Shipley, Sussex"

Tuesday, January 31, 2012

Life Explained, Part Twenty-Three: "They Are Not Long, The Days Of Wine And Roses"

Christina Rossetti and Ernest Dowson lived in wholly different Victorian worlds.  She was a devout Anglican who lived a quiet, somewhat reclusive life.  He was the quintessential 1890s Decadent figure:  a dissipated poet who wandered between London and Paris, dead at the age of 32.

Dowson wrote what are perhaps the two best-known poems of the Nineties:  "Non sum qualis eram bonae sub regno Cynarae" ("I am not the man I was under kind Cynara's rule" is one translation of the title, which is from Horace's Odes, IV.i.3) and "Vitae summa brevis spem nos vetat incohare longam" ("the short span of our life forbids us to indulge in long-term hope" is one translation of the title, which is from Horace's Odes, I.iv.15).

Despite the differences between Rossetti and Dowson, Rossetti's "One Certainty" (which appeared in my previous post) and Dowson's "Vitae summa brevis" have, I think, much in common.

                         James McIntosh Patrick, "A City Garden" (1940)

Vitae summa brevis spem nos vetat incohare longam

They are not long, the weeping and the laughter,
          Love and desire and hate:
I think they have no portion in us after
          We pass the gate.

They are not long, the days of wine and roses:
          Out of a misty dream
Our path emerges for a while, then closes
          Within a dream.

Ernest Dowson, Verses (1896).

Dowson lacked the religious comfort that Rossetti had.  Still, the way he puts it, the prospect of what awaits us after the "One Certainty" does not seem frightening.  Our fate seems peaceful, restful:  "Out of a misty dream/Our path emerges for a while, then closes/Within a dream."  He sounds like a Taoist or a Buddhist.

     A temporary lodging
on this side of the road all
     must go, in the end.

To recover the time he rested,
The traveller hastens on.

Shinkei (1406-1475) (translated by Esperanza Ramirez-Christensen), Heart's Flower: The Life and Poetry of Shinkei (Stanford University Press 1994).

                                 Karl Hagedorn, "Winter Sunshine" (1932)

Monday, November 14, 2011

The Shadow: Three Variations On A Theme

The following poem (which I have posted before) has long been a favorite of mine.  It is a slight poem, but something about it -- the combination of humor and truth? -- has kept it embedded in my memory, and I often return to it.

                      Things to Come

The shadow of a fat man in the moonlight
   Precedes me on the road down which I go;
And should I turn and run, he would pursue me:
   This is the man whom I must get to know.

James Reeves, The Questioning Tiger (1964).

                                Harriet Backer, "By Lamplight" (1890)

About a year ago, I came across the following poem by Edward Shanks (1892-1953).  The poem may be too archaic or quaint in diction for some tastes, but it caught my eye given my affection for "Things to Come."

                    The Shadow

        Death, would I feared not thee,
        But ever can I see
        Thy mutable shadow thrown
Upon the walls of Life's warm, cheerful room.
        Companioned or alone,
I feel the presence of that following gloom,
        Like one who vaguely knows
Behind his back the shade his body throws --
'Tis not thy shadow only, 'tis my own!

        I face towards the light
        That rises fair and bright
        Over wide fields asleep,
But still I know that stealthy darkness there
        Close at my heels doth creep,
My ghostly company, my haunting care;
        And if the light be strong
Before my eyes, through pleasant hours and long,
Then, then, the shadow is most black and deep.

Edward Shanks, The Island of Youth and Other Poems (1921).  There is something to be said for brevity.  (A quality that I admire more and more with age!)  On the other hand, Shanks's observation that "the shadow is most black and deep" when the sun is brightest is very fine indeed.

                              Norman Rowe, "Garden with Chairs" (1978)

Of course, brevity is the stock-in-trade of Japanese and Chinese poets, who can always teach us a thing or two about cutting to the chase.

    "If it be so,
so be it!"  Having said thus,
    why the hurry?

For the shadow trails the light,
implacably, indifferent to men.

Shinkei (1406-1475) (translated by Esperanza Ramirez-Christensen), Heart's Flower: The Life and Poetry of Shinkei (Stanford University Press 1994).

                                  Edvard Munch, "Starry Night" (1893)