Gratitude

Gentle readers, I beg your indulgence for the brevity of this post.  By way of explanation for the brevity, I must also beg you to indulge a brief foray into the personal.  First, nothing dire has occurred!  Rather, I am the grateful recipient of one of the many Modern Miracles of Medicine:  a hip replacement (right) as of this past Monday morning.

Given all that goes on in the world from moment to moment, I feel embarrassed for even having provided this information.  I consider myself both fortunate and coddled to live during a time, and in a place, in which such miracles are available.  I have nothing to complain about.  And I do not for a second take anything for granted.

     What a strange thing,
To be thus alive
     Beneath the cherry blossoms!

Issa (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 2: Spring (Hokuseido Press 1950), page 350.

Charles Ginner (1878-1952)

"Through a Cottage Window, Shipley, Sussex"

Everything is a matter of perspective.  A hip replacement amounts to absolutely nothing in this world of ours, but it does provide an occasion for perspective.

I can only feebly echo Patrick Kavanagh, who was a trillion times more entitled than I to feel gratitude after having dodged death by lung cancer in 1955.  Soon after, he wrote this:

                              The Hospital

A year ago I fell in love with the functional ward
Of a chest hospital:  square cubicles in a row,
Plain concrete, wash basins -- an art lover's woe,
Not counting how the fellow in the next bed snored.
But nothing whatever is by love debarred,
The common and banal her heat can know.
The corridor led to a stairway and below
Was the inexhaustible adventure of a gravelled yard.

This is what love does to things:  the Rialto Bridge,
The main gate that was bent by a heavy lorry,
The seat at the back of a shed that was a suntrap.
Naming these things is the love-act and its pledge;
For we must record love's mystery without claptrap,
Snatch out of time the passionate transitory.

Patrick Kavanagh, Come Dance with Kitty Stobling and Other Poems (Longmans 1960).  Kavanagh was a patient at the Rialto Hospital in Dublin in March and April of 1955.  The Rialto Bridge spans Dublin's Grand Canal, which Kavanagh walked along during his recovery period.

Charles Ginner, "Chrysanthemums" (1929)

As I have stated here in the past, I know nothing whatsoever about how to live.  But, as one ages, certain key themes begin to emerge, however thick-headed one might be.  This week, one word keeps returning to me: Gratitude.

                                       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).

Charles Ginner, "Plymouth Pier from the Hoe" (1923)

Some Trees Of Scotland And Japan

Trees are wonderful providers of perspective.  This past week, I have been preoccupied with various mundane errands and chores.  Then, a few days ago, I looked out into the backyard and noticed that the apple tree is now in full white bloom.  I thought to myself:  "When did that happen?  Where was I?"

             Message Taken

On a day of almost no wind,
today,
I saw two leaves falling almost, not quite,
perpendicularly -- which
seemed natural.

When I got closer, I saw
the leaves on the tree were
slanted by that wind, were pointing
towards those that had fallen.

When I got closer than that, I saw
the leaves on the tree
were trembling.

And that seemed natural too.

Norman MacCaig, in Ewen McCaig (editor), The Poems of Norman MacCaig (Polygon 2009).

As I have noted in the past, I have no objection to anthropomorphism in poetry.  I am completely comfortable with the Pathetic Fallacy as well.  This is especially true when it comes to trees.  We humans need all the resources we can muster in our futile attempts to articulate the beauty of these wondrous beings.  And, thankfully, we will only ever scratch the surface.

Take a good look:
even the blossoms
of the old cherry seem sad --
how many more times
will they see the spring?

Saigyō (1118-1190) (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home (Columbia University Press 1991), page 43.

Patrick Symons, "Oak Arch Grey (Wimbledon Common)" (1981)

Science?  Botany?  They are of no account in this matter of trees.  The poems by Norman MacCaig and Saigyō that appear in this post are all about individual trees, not about "the tree" as a concept.  I understand the human compulsion to "explain" how the natural world works, and to classify everything in it.  But part of me doesn't see the point.

I am more sympathetic with, for instance, the Shinto belief that particular trees are sacred because they are inhabited by, or serve as a portal for, spirits (kami).  Shimenawa (ropes made of rice straw) are wrapped around such trees in order to notify people that they are approaching a sacred space.

               Old Poet

The alder tree
shrivelled by the salt wind
has lived so long
it has carried and sheltered
its own weight
of nests.

Norman MacCaig, in Ewen McCaig (editor), The Poems of Norman MacCaig.

I have been acquainted with the apple tree in the backyard for nearly 21 years.  I don't know how old it is, since it was here when I arrived.  Some of its branches are now lichen-covered.  At times I imagine that it is feeling a bit weary.  But year after year, following the dark and soaking winter, its magnificent cloud of white appears.  Perspective.

A seedling pine in the garden
when I saw it long ago --
years have gone by
and now I hear the storm winds
roaring in its topmost branches.

Saigyō (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home, page 214.

Leslie Duncan, "Birchwood"

I received yet another gift earlier this week:  stepping outside the back door to open the mailbox, I suddenly smelled lilacs.  In addition to missing the blooming of the apple tree, I had also missed the blooming of the purple lilac tree that stands between two yew trees along the side of the yard.  Too much daydreaming and sleepwalking.

                  In Memoriam

On that stormy night
a top branch broke off
on the biggest tree in my garden.

It's still up there.  Though its leaves
are withered black among the green
the living branches
won't let it fall.

Norman MacCaig, in Ewen McCaig (editor), The Poems of Norman MacCaig.

Paying attention seems simple, but it can be difficult to do in a distracting world.  The media and entertainment and political worlds have no interest whatsoever in repose, reflection, or serenity.  Their stock-in-trade is agitation, restlessness, and empty desire:  a grasping that never ends.  All of these trees around us have no part in those worlds.  They gently shake us by the shoulders and say:  Wake up!

In a tree that stands
on the crag
by abandoned paddies,
a dove calling to its companion
in the desolate twilight.

Saigyō (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home, page 154.

Walter Schofield, "Godolphin Pond in Autumn" (1940)

I harbor no illusions:  "beneath/[My] feet are implacable fate, and panic at night, and the strumble/Of the hungry river of death."  That is not going to change.  But these trees that all of us come to know along the way provide perspective.  There is a certain reassurance in their yearly rise and fall. Constancy within constant change.

                  Rowan Berry

I'm at ease in my crimson cluster.
The tree blazes
with clusters of cousins --
my cluster's the main one and I
am the important berry in it.

Tomorrow, or tomorrow's tomorrow,
a flock of fieldfares
will gobble our whole generation.

I'm not troubled.  My seed
will be shamelessly dropped
somewhere.  And in the next years
after next year, I'll be a tree
swaying and swinging
with a genealogy of berries.  I'll be
that fine thing, an ancestor.
I'll spread out my branches
for the guzzling fieldfares.

Norman MacCaig, in Ewen McCaig, The Poems of Norman MacCaig.

At some point, the apple tree, the lilac tree, and I will all be gone.  This makes perfect sense.

         On Looking at the Pine
  that Stands in Front of My Hut

Live through the long years,
pine, and pray for me
in my next existence,
I who'll have no one
to visit the places I once was.

Saigyō (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home, page 184.

W. G. Poole, "Savernake Forest" (1939)

Staying Put

I suppose that most of us played this game as children:  close your eyes, spin the globe, and choose with a finger the exotic place to which you will travel in your future life.  As an inveterate daydreamer, I still play the game in my mind.  Thus, for instance, nearly every painting that I have ever posted here is one that I have walked into in my imagination.  I suppose there are worse habits and vices.

With these dubious credentials, I am not well-qualified to extol the virtues of staying put.  Nonetheless, that is what I intend to do.  Albeit with a fair amount of hemming and hawing.

     In my hut this spring,
There is nothing, --
     There is everything!

Sodō (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 2: Spring (Hokuseido Press 1950), page 34.

Dane Maw (1909-1989), "Scottish Landscape, Air Dubh"

Mind you, I do not wish to be thought of as a stick-in-the-mud or a curmudgeon.  I am as subject to wanderlust as the next person.  I concur with the old saw that "travel broadens the mind."  But Pascal's well-known pronouncement also comes to mind:  "I have often said, that all the Misfortune of Men proceeds from their not knowing how to keep themselves quiet in their Chamber."  Blaise Pascal, Pensées (translated by Joseph Walker) (1688).

                          Against Travel

These days are best when one goes nowhere,
The house a reservoir of quiet change,
The creak of furniture, the window panes
Brushed by the half-rhymes of activities
That do not quite declare what thing it was
Gave rise to them outside.  The colours, even,
Accord with the tenor of the day -- yes, 'grey'
You will hear reported of the weather,
But what a grey, in which the tinges hover,
About to catch, although they still hold back
The blaze that's in them should the sun appear,
And yet it does not.  Then the window pane
With a tremor of glass acknowledges
The distant boom of a departing plane.

Charles Tomlinson, Jubilation (Oxford University Press 1995).

The title "Against Travel" should be taken with a grain of salt:  Tomlinson travelled extensively during his life, and he wrote dozens of fine poems about the places that he visited (which included Italy, Greece, Portugal, Japan, Mexico, and various locations in the United States).  Yet, the poems of his which seem the most heartfelt and evocative are those in which he writes about his native England.  (Of course, other admirers of Tomlinson's poetry may disagree with this assessment.)

Eric Bray, "Allington, Dorset, from Victoria Grove" (1975)

Perhaps what I am circling around is the distinction between the living of an "extensive" or an "intensive" life that Hilaire Belloc makes in his essay "On Ely":

"Everybody knows that one can increase what one has of knowledge or of any other possession by going outwards and outwards; but what is also true, and what people know less, is that one can increase it by going inwards and inwards."

Hilaire Belloc, "On Ely," Hills and the Sea (1906), page 44.

In connection with travel, Belloc suggests that, either way, you will likely end up in much the same place:

"You may travel for the sake of great horizons, and travel all your life, and fill your memory with nothing but views from mountain-tops, and yet not have seen a tenth of the world.  Or you may spend your life upon the religious history of East Rutland, and plan the most enormous book upon it, and yet find that you have continually to excise and select from the growing mass of your material."

Hilaire Belloc, Ibid, page 45.

I have no answers.  On certain days, I feel that I ought to spend the remainder of my life immersed in, say, the four volumes of R. H. Blyth's Haiku or Thomas Hardy's Collected Poems.  There is more than enough in those books to fill a lifetime.  On the other hand, if someone I trust knocked on my door tonight and asked me to travel with them tomorrow to a village in the Carpathian Mountains or to one of the former cities of the Hanseatic League, I would be sorely tempted.

                         Angle of Vision

But, John, have you seen the world, said he,
Trains and tramcars and sixty-seaters,
Cities in lands across the sea --
Giotto's tower and the dome of St. Peter's?

No, but I've seen the arc of the earth,
From the Birsay shore, like the edge of a planet,
And the lifeboat plunge through the Pentland Firth
To a cosmic tide with the men that man it.

Robert Rendall, Shore Poems (Kirkwall Press 1957).

Myrtle Broome (1888-1978), "A Cornish Village"

The Siren song of an escape to paradise is nothing new.  The choice between views from mountain-tops and the religious history of East Rutland seems obvious.  But we mustn't be too hasty.

"More than half a century of existence has taught me that most of the wrong and folly which darken earth is due to those who cannot possess their souls in quiet; that most of the good which saves mankind from destruction comes of life that is led in thoughtful stillness.  Every day the world grows noisier; I, for one, will have no part in that increasing clamour, and, were it only by my silence, I confer a boon on all."

George Gissing, The Private Papers of Henry Ryecroft (1903), pages 13-14.

Don't get me wrong:  we need to get out.  I'm not suggesting that we should hole up in a roomful of books.  But, in a world that encourages short attention spans and ephemeral desires, there is something to be said for staying in place.

     The Man from the Advertising Department

There's more to see
In the next field.
Not much here
But grass and daisies
And a gulley that lazes
Its way to the weir --
Oh there's much more to see
In the next field.

There are better folk
In the next street.
Nobody here
But much-of-a-muchness people:
The butcher, the blacksmith,
The auctioneer,
The man who mends the weathercock
When the lightning strikes the steeple --
But they're altogether a better class
In the next street.

There'll be more to do
In the next world.
Nothing here
But breathing fresh air,
Loving, shoving, moving around a bit,
Counting birthdays, forgetting them, giving
Your own little push to the spin of the earth;
It all amounts to
No more than living --
But by all accounts
There'll be more to do
And more to see
And VIP neighbours
In the next world.

Norman Nicholson, Collected Poems (Faber and Faber 1994).

William Peters Vannet, "Arbroath Harbour" (1940)

There is a restlessness that comes with being human.  There is also a natural tendency to think that something is missing in our life.  Hence the allure of movement, of travelling in search of paradise.

Is this an argument for staying put?  I don't know.  But perhaps this is where poetry, and art in general, come in.  They are not a substitute for life. Nor are they aesthetic trifles.  For all of their beautiful variety, their message is actually quite simple.  In one of our ears they whisper:  Pay attention.  In the other ear they gently remind us:  Time is short.

                          In the Same Space

The setting of houses, cafés, the neighborhood
that I've seen and walked through years on end:

I created you while I was happy, while I was sad,
with so many incidents, so many details.

And, for me, the whole of you has been transformed into feeling.

C. P. Cavafy (translated by Edmund Keeley and Philip Sherrard), in C. P Cavafy, Collected Poems (Princeton University Press 1975).

Bernard Ninnes (1899-1971), "Nancledra"

Fluttering

Many of the blossoming trees -- cherries, plums, magnolias, dogwoods -- are now at their peak.  Above, below, and all around, it is a pink and white world.  Ah, if this world could freeze in place!  I understand what Wallace Stevens is getting at in "This Solitude of Cataracts":  "He wanted to feel the same way over and over. . . . He wanted his heart to stop beating and his mind to rest/In a permanent realization . . . Just to know how it would feel, released from destruction . . ."  Not in the cards, of course.

             Night Rain -- Worrying About the Flowers

I sigh on this rainy late spring night:
the reds and whites that filled the forest are falling to the dust!
Late at night, my soul in dream becomes a butterfly,
chasing after each falling petal as it flutters to the earth.

Ishikawa Jōzan (1583-1672) (translated by Jonathan Chaves), in J. Thomas Rimer, Jonathan Chaves, Stephen Addiss, and Hiroyuki Suzuki, Shisendo: Hall of the Poetry Immortals (Weatherhill 1991), page 49.

As I have noted here before, during the Edo (or Tokugawa) period (1603-1868) a significant number of Japanese poets devoted themselves to writing poems in Chinese.  The poems they wrote are known as kanshi (a Japanese word meaning -- no surprise -- "Chinese poem").  Ishikawa Jōzan is perhaps the most admired kanshi poet.  He possessed a deep knowledge of both Chinese poetry (including its intricate and demanding prosodic rules) and Chinese philosophy.  Hence, it is not unlikely that he had the following passage from Chuang Tzu in mind when he wrote "Night Rain -- Worrying About the Flowers."

"Once Chuang Chou dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased.  He didn't know he was Chuang Chou.  Suddenly he woke up and there he was, solid and unmistakable Chuang Chou.  But he didn't know if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Chou."

Chuang Tzu (translated by Burton Watson), in Burton Watson, Chuang Tzu: Basic Writings (Columbia University Press 1964), page 45.  A note: Chuang Tzu's family name was "Chuang;" his given name was "Chou."  He later came to be known as "Chuang Tzu" ("Master Chuang") because of his philosophical teachings.

Allusions to Chuang Tzu's butterfly dream appear often in traditional Japanese poetry, particularly in haiku.  Here is one instance:

     O butterfly,
What are you dreaming there,
     Fanning your wings?

Chiyo-ni (1703-1775) (translated by R. H. Bkyth), in R. H. Blyth, Haiku, Volume 2: Spring (Hokuseido Press 1950), page 257.

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

When it comes to the seasons, the wistfulness and bittersweetness quotients for spring and autumn are, as I have observed in the past, quite high.  So many reminders of our transience, and of the constancy of change!  Thus arises the irrational (or is it irrational?) desire to freeze things in place.

Here's a thought:  what if we could transform our existence into a spring or an autumn version of a snow globe?  Shake the globe, and you can live in an eternity of fluttering pink and white blossoms or, alternatively, in an eternity of flying and falling yellow, red, and orange leaves.  Would we in time find these eternal worlds monotonous?  I think so.  Wistfulness and bittersweetness are wonderful and essential human things, sorrow and all.

                 Fallen Blossoms on the Eastern Hills

Cherry blossoms filling the ground, sunset filling my eyes:
blossoms vanished, spring old, I feel the passing years.
When blossoms were at their finest I neglected to call.
The blossoms did not betray me.  I betrayed the blossoms.

Ishikawa Jōzan (translated by Burton Watson), in Burton Watson, Kanshi: The Poetry of Ishikawa Jōzan and Other Edo-Period Poets (North Point Press 1990), page 16.

Here is an alternative translation:

      Falling Cherry Blossoms at Higashiyama

Filling the ground -- cherry blossoms,
     Filling the eyes -- pink clouds;
the blossoms have faded, spring grown old,
     I feel the passing of years.
When the blossoms were at their peak,
     I did not come to visit:
it's not that the blossoms are unfaithful to me;
     I was unfaithful to them.

Ishikawa Jōzan (translated by Jonathan Chaves), in J. Thomas Rimer, et al., Shisendo:  Hall of the Poetry Immortals, page 43.  A note: Higashiyama is a district in Kyoto.  Higashi means "east."  Yama means "mountain."

James McIntosh Patrick, "Glamis Village" (1939)A

It's funny how life works.  When you are young, an afternoon can seem to last for ever.  But at some point you come to notice that a year -- even a decade! -- can pass in the blink of an eye.  The fluttering petals are trying to tell us something.

             A Contemplation upon Flowers

Brave flowers -- that I could gallant it like you,
          And be as little vain!
You come abroad, and make a harmless shew,
          And to your beds of earth again.
You are not proud:  you know your birth:
For your embroidered garments are from earth.

You do obey your months and times, but I
          Would have it ever spring:
My fate would know no winter, never die,
          Nor think of such a thing.
Oh, that I could my bed of earth but view
And smile, and look as cheerfully as you!

Oh, teach me to see death and not to fear,
          But rather to take truce!
How often have I seen you at a bier,
          And there look fresh and spruce!
You fragrant flowers, then teach me, that my breath
Like yours may sweeten and perfume my death.

Henry King (1592-1669), in Norman Ault (editor), Seventeenth Century Lyrics (William Sloane 1950), page 57.

These lines in King's poem seem to anticipate what Stevens would say three centuries later in "This Solitude of Cataracts":  "You do obey your months and times, but I/Would have it ever spring:/My fate would know no winter, never die,/Nor think of such a thing."  A fond but futile hope.

James McIntosh Patrick, "City Garden" (1979)

It seems to me that the appropriate response to all of this "change and chancefulness" (Thomas Hardy, "The Temporary the All") is gratitude. Gratitude (and joy) amidst the wistfulness and bittersweetness (and sorrow) of this fluttering world.

     Recalling Blossoms After They've Scattered

Once I see
the new green leaves,
my heart may take to them too --
if I think of them as mementos
of blossoms that scattered.

Saigyō (1118-1190) (translated by Burton Watson), in Burton Watson, Saigyō: Poems of a Mountain Home (Columbia University Press 1991), page 46.

Is life as complicated as we make it out to be?  Are the particular times in which we live uniquely parlous and complex?  I wonder.

     Simply trust:
Do not also the petals flutter down,
     Just like that?

Issa (translated by R. H. Blyth), in R. H. Blyth, Haiku, Volume 2: Spring, page 363.

James McIntosh Patrick, "Springtime in Eskdale" (1935)

Souls And Stars

It is always a pleasure to encounter a poet who harbors no doubts about the existence of the human soul, and who writes about it without skepticism and without irony.  This is one of the reasons why I am fond of the poetry of Walt Whitman.

                                       A Clear Midnight

This is thy hour O Soul, thy free flight into the wordless,
Away from books, away from art, the day erased, the lesson done,
Thee fully forth emerging, silent, gazing, pondering the themes thou lovest           best,
Night, sleep, death and the stars.

Walt Whitman, Leaves of Grass (1881).

The progression of the final line is lovely, isn't it?  "Night, sleep, death and the stars."  In thinking about the aptness of that progression, it is well to remember that, in Whitman's view, we have nothing to fear from death.  To wit:

Has any one supposed it lucky to be born?
I hasten to inform him or her it is just as lucky to die, and I know it.

Walt Whitman, from Section 7 of "Song of Myself," Ibid.  "I hasten to inform him or her" is wonderful, as is the certainty of "and I know it."

Or, consider this:

            Gliding o'er All

Gliding o'er all, through all,
Through Nature, Time, and Space,
As a ship on the waters advancing,
The voyage of the soul -- not life alone,
Death, many deaths I'll sing.

Walt Whitman, Ibid.

William Shackleton, "The Mackerel Nets" (1913)

Whitman turns up in unexpected places on the other side of the Atlantic. Here, for instance, is Gerard Manley Hopkins writing to Robert Bridges in 1882:

"I always knew in my heart Walt Whitman's mind to be more like my own than any other man's living.  As he is a very great scoundrel this is not a pleasant confession.  And this also makes me the more desirous to read him and the more determined that I will not."

Gerard Manley Hopkins, letter to Robert Bridges (October 18-19, 1882), in R. K. R. Thornton and Catherine Phillips (editors), The Collected Works of Gerard Manley Hopkins, Volume II: Correspondence 1882-1889 (Oxford University Press 2013), pages 542-543.

As a product of Victorian England who had converted to Catholicism and then become a Jesuit, Hopkins was pretty much obliged to refer to Whitman as "a very great scoundrel."  But I don't think his heart was in it.

                         The Starlight Night

Look at the stars!  look, look up at the skies!
     O look at all the fire-folk sitting in the air!
     The bright boroughs, the circle-citadels there!
Down in dim woods the diamond delves!  the elves'-eyes!
The grey lawns cold where gold, where quickgold lies!
     Wind-beat whitebeam!  airy abeles set on a flare!
     Flake-doves sent floating forth at a farmyard scare! --
Ah well!  it is all a purchase, all is a prize.

Buy then!  bid then! -- What? -- Prayer, patience, alms, vows.
Look, look:  a May-mess, like on orchard boughs!
     Look!  March-bloom, like on mealed-with-yellow sallows!
These are indeed the barn; withindoors house
The shocks.  This piece-bright paling shuts the spouse
     Christ home, Christ and his mother and all his hallows.

Gerard Manley Hopkins, in W. H. Gardner and N. H. MacKenzie (editors), The Poems of Gerard Manley Hopkins (Oxford University Press 1967).

"The Starlight Night" was written in 1877.  I do not know whether Hopkins was aware of Whitman's poetry at that time.  (His first reference to Whitman in his correspondence appears in a letter to Robert Bridges dated January 30, 1879.)  However, the octave of the sonnet (rampant exclamation marks and all) sounds like something that Whitman could have written, had he ever taken it upon himself to write a sonnet.  As for the sestet:  well, Walt Whitman was never a Jesuit, but I believe he would understand, and respect, Hopkins's devotion and passion.

Phyllis James (1911-1973), "New Walk at Night, Leicester"

I am not suggesting that Hopkins's poetic technique or themes were directly influenced by Whitman.  (For one, Hopkins was preoccupied with technical matters of prosody that would have been of no interest to Whitman.)   Rather, I think that Hopkins and Whitman were both mystics at heart, and shared an emotional bond that was based upon their deep-felt sense of the capaciousness and timelessness of the human soul as it makes its way through a wondrous universe.

This in turn brings us to Ivor Gurney, a mystic as well, who was influenced by both of them, but particularly by Whitman.

                           To Long Island First

To Long Island first with my tortured verse,
Remember how on a Gloucester book-stall one morning
I saw, brown 'Leaves of Grass' after long hesitation
(For fourpence to me was bankruptcy then or worse).
I bought, what since in book or mind about the dawning
On Roman Cotswold, Roman Artois war stations;
Severn and Buckingham, London after night wanderings,
Has served me, friend or Master on many occasions,
Of weariness, or gloriousness or delight.
At first to puzzle, then grow past all traditions
To be Master unquestioned -- a book that brings the clear
Spirit of him that wrote, to the thought again here.
If I have not known Long Island none has --
Brooklyn is my own City, Manhattan the right of me,
Camden and Idaho -- and all New England's
Two-fold love of honour, honour and comely grace.
If blood to blood can speak or the spirit has inspiring,
Let me claim place there also -- Briton I am also Hers,
And Roman, have more than Virgil for meditations.

Ivor Gurney, Selected Poems (edited by George Walter) (J. M. Dent 1996).

A key phrase in Gurney's poem articulates how I see Whitman's influence at work in both Gurney and Hopkins:  "a book that brings the clear/Spirit of him that wrote, to the thought again here."  It was "the clear spirit" of Whitman that moved both Hopkins and Gurney.

This spirit is manifested in the cascading rushes of images and in the catalogues and lists that are characteristic of all three poets.  Hopkins's "The Starlight Night" is but one example.  Another instance is this poem from Gurney (which has appeared here on more than one occasion, but which is always worth revisiting):

                            The Escape

I believe in the increasing of life whatever
Leads to the seeing of small trifles . . . . .
Real, beautiful, is good, and an act never
Is worthier than in freeing spirit that stifles
Under ingratitude's weight; nor is anything done
Wiselier than the moving or breaking to sight
Of a thing hidden under by custom; revealed
Fulfilled, used, (sound-fashioned) any way out to delight.
.     .     .     .     .     .     .     .     .     .     .     .     .     .     .     .     .
Trefoil . . . . . hedge sparrow . . . . . the stars on the edge of night.

Ibid.  All of the ellipses appear in the original manuscript.

In fact, "The Escape" serves well as a description of the essential forces that are at work throughout the poetry of Whitman, Hopkins, and Gurney:  "the increasing of life," "the seeing of small trifles/Real, beautiful," "freeing spirit that stifles/Under ingratitude's weight," and "the moving or breaking to sight/Of a thing hidden under by custom."  Most importantly, all of these activities end in "delight."  If not, why write poetry?

Merlyn Evans, "Window by Night" (1955)

But the last word should go to Walt Whitman, with a return to souls and stars.

                    When I Heard the Learn'd Astronomer

When I heard the learn'd astronomer,
When the proofs, the figures, were ranged in columns before me,
When I was shown the charts and diagrams, to add, divide, and measure               them,
When I sitting heard the astronomer where he lectured with much applause           in the lecture-room,
How soon unaccountable I became tired and sick,
Till rising and gliding out I wander'd off by myself,
In the mystical moist night-air, and from time to time,
Look'd up in perfect silence at the stars.

Walt Whitman, Drum-Taps (1865).

Harald Sohlberg, "Flower Meadow in the North" (1905)

Destinations

Upon reading the following poem for the first time, my reaction was: "What the heck is that all about?"  My next reaction was:  "What a strange and wonderful thing!"  (The "thing" referred to is the poem, not the object that provides the occasion for the poem.  Although, as you will see, that object is a strange and wonderful thing as well.)

                         The Berg
                        (A Dream)

I saw a ship of martial build
(Her standards set, her brave apparel on)
Directed as by madness mere
Against a stolid iceberg steer,
Nor budge it, though the infatuate ship went down.
The impact made huge ice-cubes fall
Sullen, in tons that crashed the deck;
But that one avalanche was all --
No other movement save the foundering wreck.

Along the spurs of ridges pale,
Not any slenderest shaft and frail,
A prism over glass-green gorges lone,
Toppled; or lace of traceries fine,
Nor pendant drops in grot or mine
Were jarred, when the stunned ship went down.
Nor sole the gulls in cloud that wheeled
Circling one snow-flanked peak afar,
But nearer fowl the floes that skimmed
And crystal beaches, felt no jar.
No thrill transmitted stirred the lock
Of jack-straw needle-ice at base;
Towers undermined by waves -- the block
Atilt impending -- kept their place.
Seals, dozing sleek on sliddery ledges
Slipt never, when by loftier edges
Through very inertia overthrown,
The impetuous ship in bafflement went down.

Hard Berg (methought), so cold, so vast,
With mortal damps self-overcast;
Exhaling still thy dankish breath --
Adrift dissolving, bound for death;
Though lumpish thou, a lumbering one --
A lumbering lubbard loitering slow,
Impingers rue thee and go down,
Sounding thy precipice below,
Nor stir the slimy slug that sprawls
Along thy dead indifference of walls.

Herman Melville, John Marr and Other Sailors (1888).

Long-time (and much-appreciated!) readers of this blog are aware by now of one of my fundamental tenets:  Explanation and explication are the death of poetry.  Hence, I do not intend to engage in any metaphysical, theological, or psychological speculations about what "The Berg" may "symbolize."  Melville's works (including, in particular, that book about a whale) have been subjected to far too much symbol-mongering.  Sometimes an iceberg is just an iceberg.  And sometimes a whale is just a whale.  More or less.

However, the lovely particulars certainly deserve our attention.  For instance, my favorite words in the poem are these:  "Hard Berg (methought)."  The capitalization of "Berg" is a fine touch.  And I love the parenthetical "methought."  "Hard Berg":  now what is that supposed to mean?

(An aside:  Melville's use of capitalized words is a topic in itself.  Consider the following passage from Chapter 112 ("The Blacksmith") of Moby-Dick: "but Death is only a launching into the region of the strange Untried; it is but the first salutation to the possibilities of the immense Remote, the Wild, the Watery, the Unshored.")

I also like the repetition and the echoing of "the infatuate ship went down" (line 5), "the stunned ship went down" (line 15), and "the impetuous ship in bafflement went down" (line 27).  "Infatuate," "stunned," and "impetuous":  what are we to make of those word choices?  And there is this intriguing final echo:  "Impingers rue thee and go down" (line 34). "Impingers" is something to mull over.

Finally, there is the pure sound of it.  "Seals, dozing sleek on sliddery ledges/Slipt never."  Or this:  "Though lumpish thou, a lumbering one --/A lumbering lubbard loitering slow."  (Such a comical description of such a portentous, menacing object.)

Samuel Bough, "Edinburgh from Leith Roads" (1854)

I presume that it is not mere happenstance that Melville elected to place the following poem immediately after "The Berg" in John Marr and Other Sailors.

                          The Enviable Isles

Through storms you reach them and from storms are free.
     Afar descried, the foremost drear in hue,
But, nearer, green; and, on the marge, the sea
     Makes thunder low and mist of rainbowed dew.

But, inland, where the sleep that folds the hills
A dreamier sleep, the trance of God, instills --
     On uplands hazed, in wandering airs aswoon,
Slow-swaying palms salute love's cypress tree
     Adown in vale where pebbly runlets croon
A song to lull all sorrow and all glee.

Sweet-fern and moss in many a glade are here,
     Where, strown in flocks, what cheek-flushed myriads lie
Dimpling in dream -- unconscious slumberers mere,
     While billows endless round the beaches die.

Herman Melville, Ibid.

Melville apparently intended to use the poem in a prose and verse narrative he tentatively titled "Rammon."  However, he never completed the larger work.  Howard Vincent (editor), Collected Poems of Herman Melville (Packard and Company 1947), pages 472-473.  In a surviving prose fragment, Rammon, "the unrobust child of Solomon's old age," develops an interest in Buddhism.  Rammon meets Tardi, a merchant who has travelled in Asia, and asks him what he knows of Buddhism:  "Fable me, then, those Enviable Isles."  Ibid, page 416.  The poem constitutes Tardi's response. The description of the Isles seems to be a blending of Melville's memories of the time he spent in the South Seas in his younger years and of a vision of Nirvana.

Samuel Bough, "Dunkirk Harbour" (1863)

What, then, is our destination?  The "hard Berg"?  "The Enviable Isles"? Or is it, perhaps, both?

Thinking about Melville's poems, another possibility occurred to me.  This option is offered to us by an Anglican vicar from Dean Prior, Devon.

     The White Island: or Place of the Blest

In this world (the Isle of Dreams)
While we sit by sorrow's streams,
Tears and terrors are our themes
                                        Reciting:

But when once from hence we fly,
More and more approaching nigh
Unto young Eternity
                                        Uniting:

In that whiter Island, where
Things are evermore sincere;
Candor here, and lustre there
                                        Delighting:

There no monstrous fancies shall
Out of hell an horror call,
To create (or cause at all)
                                        Affrighting.

There in calm and cooling sleep
We our eyes shall never steep;
But eternal watch shall keep,
                                        Attending

Pleasures, such as shall pursue
Me immortaliz'd, and you;
And fresh joys, as never too
                                        Have ending.

Robert Herrick, His Noble Numbers: or, His Pious Pieces (1647).

Samuel Bough, "Fishing Boats Running into Port: Dysart Harbour" (1854)

In John Marr and Other Sailors, "The Berg," as noted above, immediately precedes "The Enviable Isles," which is the penultimate poem in the volume.  "The Enviable Isles" is in turn followed by a closing sequence titled "Pebbles," which consists of seven short poems.  "The Sea" is the unifying element of the sequence -- "the old implacable Sea" (Poem V), "the inhuman Sea" (Poem VII).  The all-encompassing Sea?

Here is Poem II of "Pebbles":

Old are the creeds, but stale the schools,
     Revamped as the mode may veer,
But Orm from the schools to the beaches strays,
And, finding a Conch hoar with time, he delays
     And reverent lifts it to ear.
That Voice, pitched in far monotone,
     Shall it swerve?  shall it deviate ever?
The Seas have inspired it, and Truth --
     Truth, varying from sameness never.

Herman Melville, from "Pebbles," John Marr and Other Sailors.  A note: commentators suggest that "Orm" (line 3) is an allusion to a 12th-century monk who wrote a manuscript in Middle English verse consisting of homilies intended to explain biblical texts.  The manuscript is titled the "Ormulum" (after its maker).

Melville's thoughts bring to mind a poem that was written by Walt Whitman in 1888 -- the same year in which John Marr and Other Sailors was published.  Melville and Whitman were nearly exact contemporaries: both were born in 1819; Melville died in 1891; Whitman died in 1892.  It is marvelous to think of those two extraordinary American characters passing side-by-side through nearly the whole of the century.

                 The Calming Thought of All

That coursing on, whate'er men's speculations,
Amid the changing schools, theologies, philosophies,
Amid the bawling presentations new and old,
The round earth's silent vital laws, facts, modes continue.

Walt Whitman, Leaves of Grass (1891-1892).

Perhaps, after all, destinations do not matter.

Samuel Bough, "Shipyard at Dumbarton" (1855)

Earth, Lie Lightly

"Earth, lie lightly."  What a lovely request.  Much more evocative than, say, "rest in peace."  But it is not a phrase that one is apt to encounter first-hand in our times.  Which is a pity.  It is the cumulative tiny losses of such graceful touches that ultimately take their toll on the decency, seemliness, and nobility of civilization, not the day-to-day events of politics or economics, which are nothing but passing distractions.

"Earth, lie lightly."  One is likely to come across this gentle supplication (and variations upon it) in English poetry written prior to the 20th century. For instance, it is found in several translations of poems from The Greek Anthology.

Take to thy bosom, gentle earth, a swain
     With much hard labour in thy service worn.
He set the vines that clothe yon ample plain,
     And he these olives that the vale adorn.
He fill'd with grain the glebe; the rills he led
     Through this green herbage, and those fruitful bowers.
Thou, therefore, earth! lie lightly on his head,
     His hoary head, and deck his grave with flowers.

Anonymous (translated by William Cowper), in Henry Wellesley (editor), Anthologia Polyglotta: A Selection of Versions in Various Languages, Chiefly from the Greek Anthology (1849).

Stanley Spencer, "Bluebells, Cornflowers and Rhododendrons" (1945)

Too sentimental?  Too quaint?  Too old-fashioned?  It depends upon what sort of world you wish to live in.  One can, of course, take the ironic, hard-boiled "modern" approach and say that this sort of thing simply won't do anymore:  we have moved beyond it, we are now more knowing.

Ah, yes, have a look around you at the current state of the world.  What a wonderful place our superior knowingness and our irony have created for us!  I prefer this:

Full oft, of old, the islands changed their name,
And took new titles from some heir of fame:
Then dread not ye the wrath of gods above,
But change your own, and be the Isles of Love;
For Love's own name and shape the infant bore
Whom late we buried on your sandy shore.
Break softly there, thou never-weary wave,
And earth, lie light upon his little grave!

Crinagoras (translated by John William Burgon), Ibid.

Stanley Spencer, "The Roundabout" (1923)

Mind you, I am not suggesting that the essential humanity that one finds in The Greek Anthology has vanished from the world.  The love, hate, joy, sorrow, beauty, and transience of the ancients are ours as well.  Being human has always been a matter of life and death.

                            Life and Death

The two old, simple problems ever intertwined,
Close home, elusive, present, baffled, grappled.
By each successive age insoluble, pass'd on,
To ours to-day -- and we pass on the same.

Walt Whitman, Leaves of Grass (1891-1892).

"Insoluble."  Yet, it is entirely possible that the acceptance of this insolubility may be the only solution we need in order to pass our days in tranquility.  In any case, solution or no solution, we each have a choice to make:  shall we live in an enchanted world or a disenchanted world?

Earth, lightly press Ausigenes, for he,
Mother, ne'er set a heavy foot on thee.

Meleager (translated by John Besly), Anthologia Polyglotta.

Stanley Spencer, "Garden at Whitehouse, Northern Ireland" (1952)

Yes, we ought to tread softly.  As I have done here on more than one occasion in the past, I can only repeat Philip Larkin's lovely advice:

                . . . we should be careful

Of each other, we should be kind
While there is still time.

Philip Larkin, "The Mower," Collected Poems (Faber and Faber 1988).

A task for a lifetime, never completed.  And, if we are fortunate, a kind soul will request on our behalf, when we have vanished:  "Earth, lie lightly."

Lay a garland on my hearse
     Of the dismal yew;
Maidens, willow branches bear,
     Say I diëd true.

My Love was false, but I was firm
     From my hour of birth.
Upon my buried body lay
     Lightly, gently, earth.

John Fletcher, from The Maid's Tragedy (1622), in Norman Ault (editor), Elizabethan Lyrics (William Sloane 1949).

Stanley Spencer, "Scarecrow, Cookham" (1934)          

Life Explained, Part Thirty-Three: Snail

The sight of an empty snail shell in the garden or on the sidewalk always saddens me.  What fate befell the vanished inhabitant of that husk? "Moving at a snail's pace" will no doubt expose a creature to any number of misadventures.  And so the glimmering trail ends.

I realize, dear readers, that those of you who are gardeners may see the snail as a nuisance -- a single-minded engine of destruction.  I am also aware that some among you may consider the poems that follow to be instances of the worst sort of sentimental anthropomorphization, egregious examples of the Pathetic Fallacy.

I cannot muster a reasoned response to these potential objections.  The best that I can come up with is this:  there is no accounting for taste (mine, of course).  I came across the first poem a few weeks ago, and it immediately caught my fancy.  The three poems that follow it are long-time companions of which I am quite fond.  It occurred to me that it would be nice to see all of them together in one place.  As the benevolent (I hope!) dictator of this space, I can only beg your indulgence.

                       Upon the Snail

She goes but softly, but she goeth sure;

     She stumbles not as stronger creatures do:

Her journey's shorter, so she may endure

     Better than they which do much further go.

She makes no noise, but stilly seizeth on

     The flower or herb appointed for her food,

The which she quietly doth feed upon,

     While others range, and gare, but find no good.

And though she doth but very softly go,

     However 'tis not fast, nor slow, but sure;

And certainly they that do travel so,

     The prize they do aim at they do procure.

John Bunyan, A Book for Boys and Girls, or, Country Rhymes for Children (1686).

"Gare" (line 8) is glossed by one editor as "stare about."  Other editors (primarily in the 19th century) substitute "glare" in its place, apparently presuming that there was a misprint in the original text of 1686.  The adjectival form of "gare" means "eager, covetous, desirous of wealth."  OED. Given that Bunyan's book of children's poems was intended to edify, I would like to suggest (with absolutely no authority) that it would be nice to think of "gare" as meaning "to look about covetously."  Which a wise snail would never do, of course.

Charles Ginner (1878-1952), "Hartland Point from Boscastle" (1941)

It is the combination of self-sufficiency and leisurely, contemplative deliberativeness that makes the snail so beguiling and so sympathetic a character, don't you think?

                        The Snail

To grass, or leaf, or fruit, or wall,
The snail sticks close, nor fears to fall,
As if he grew there, house and all
                                             Together.

Within that house secure he hides,
When danger imminent betides
Of storm, or other harm besides
                                             Of weather.

Give but his horns the slightest touch,
His self-collecting power is such,
He shrinks into his house, with much
                                             Displeasure.

Where'er he dwells, he dwells alone,
Except himself has chattels none,
Well satisfied to be his own
                                             Whole treasure.

Thus, hermit-like, his life he leads,
Nor partner of his banquet needs,
And if he meets one, only feeds
                                             The faster.

Who seeks him must be worse than blind,
(He and his house are so combin'd)
If, finding it, he fails to find
                                             Its master.

Vincent Bourne (translated by William Cowper), in H. S. Milford (editor), The Complete Poetical Works of William Cowper (Oxford University Press 1907).

A side-note:  Vincent Bourne (1695-1747) was an Englishman who wrote poetry in Latin.  Cowper was a pupil of Bourne's at Westminster School. Later in his life, Cowper translated a number of Bourne's poems, including "The Jackdaw" and "The Thracian," which have appeared here previously.

"Well satisfied to be his own/Whole treasure":  yes, that's it, exactly!

Charles Ginner, "The Aqueduct, Bath" (1928)

The subject of my previous post was the role of "wonder" in the poetry of Walter de la Mare.  Wonder certainly plays a role in de la Mare's contemplation upon the snail in the following poem.  Having said that, I recognize that every good poem, on any subject, to some degree has its source in a poet's wonder at "the beauty and strangeness of creation" (to borrow W. H. Auden's words).

                         The Snail

All day shut fast in whorled retreat
You slumber where -- no wild bird knows;
While on your rounded roof-tree beat
The petals of the rose.
The grasses sigh above your house;
Through drifts of darkest azure sweep
The sun-motes where the mosses drowse
That soothe your noonday sleep.

But when to ashes in the west
Those sun-fires die; and, silver, slim,
Eve, with the moon upon her breast,
Smiles on the uplands dim;
Then, all your wreathèd house astir,
Horns reared, grim mouth, deliberate pace,
You glide in silken silence where
The feast awaits your grace.

Strange partners, Snail!  Then I, abed,
Consign the thick-darked vault to you,
Nor heed what sweetness night may shed
Nor moonshine's slumbrous dew.

Walter de la Mare, The Fleeting and Other Poems (Constable 1933).

The entire poem is lovely, but my favorite lines are these:  "While on your rounded roof-tree beat/The petals of the rose."  What a beautiful image and thought.  It is enough to make you envy a snail's life.

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

"Strange partners, Snail!"  Yes, you and I and the snail and all else in the World are strange (and beautiful) partners during our short time together on earth.  "The divinest blessings are the commonest -- bestowed everywhere."  So says Walt Whitman.  (Richard Maurice Bucke (editor), Notes and Fragments: Left by Walt Whitman (1899), page 49.)

        Considering the Snail

The snail pushes through a green
night, for the grass is heavy
with water and meets over
the bright path he makes, where rain
has darkened the earth's dark.  He
moves in a wood of desire,

pale antlers barely stirring
as he hunts.  I cannot tell
what power is at work, drenched there
with purpose, knowing nothing.
What is a snail's fury?  All
I think is that if later

I parted the blades above
the tunnel and saw the thin
trail of broken white across
litter, I would never have
imagined the slow passion
to that deliberate progress.

Thom Gunn, My Sad Captains (Faber and Faber 1961).

"The slow passion/to that deliberate progress."  Can we speak of a snail's passion?  Yes, of course.  Why not?

Charles Ginner, "The Punt in the Mill Stream"

Wonder

I like to listen to the robins and the sparrows twittering and clucking in the backyard.  An ornithologist could no doubt explain to me what each sound means in bird-language.  But I am not interested in explanations.  The World is reticent, circumspect.  It is best to just listen.

                        The Tomtit

Twilight had fallen, austere and grey,
The ashes of a wasted day,
When, tapping at the window-pane,
My visitor had come again,
To peck late supper at his ease --
A morsel of suspended cheese.

What ancient code, what Morse knew he --
This eager little mystery --
That, as I watched, from lamp-lit room,
Called on some inmate of my heart to come
Out of its shadows -- filled me then
With love, delight, grief, pining, pain,
Scarce less than had he angel been?

Suppose, such countenance as that,
Inhuman, deathless, delicate,
Had gazed this winter moment in --
Eyes of an ardour and beauty no
Star, no Sirius could show!

Well, it were best for such as I
To shun direct divinity;
Yet not stay heedless when I heard
The tip-tap nothings of a tiny bird.

Walter de la Mare, The Burning-Glass and Other Poems (Faber and Faber 1945).

Vincent Lines, "The Tithe Barn, Cherhill" (1943)

Birds and insects appear often in Walter de la Mare's poetry.  He sometimes uses them as metaphors for human quiddities, but not often.  Instead, as in "The Tomtit," he sees them as messengers who remind us of how little we know about the mysteries that accompany our existence.  What is the tomtit trying to tell us with its tip-tapping?  And what does the clucking and twittering of the robins and the sparrows in the backyard betoken?

                                             The Dove

How often, these hours, have I heard the monotonous crool of a dove --
Voice, low, insistent, obscure, since its nest it has hid in a grove --
Flowers of the linden wherethrough the hosts of the honeybees rove.

And I have been busily idle:  no problems; nothing to prove;
No urgent foreboding; but only life's shallow habitual groove:
Then why, if I pause to listen, should the languageless note of a dove
So dark with disquietude seem?  And what is it sorrowing of?

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

Vincent Lines, "Church Row, Tonbridge" (1942)

In this context, an observation made by W. H. Auden, who greatly admired de la Mare's poetry, is illuminating:

"[I]mplicit in all his poetry are certain notions of what constitutes the Good Life.  Goodness, they seem to say, is rooted in wonder, awe, and reverence for the beauty and strangeness of creation.  Wonder itself is not goodness -- de la Mare is not an aesthete -- but it is the only, or the most favourable, soil in which goodness can grow.  Those who lose the capacity for wonder may become clever but not intelligent, they may lead moral lives themselves, but they will become insensitive and moralistic towards others."

W. H. Auden, "Introduction to A Choice of de la Mare's Verse," in W. H. Auden, Prose, Volume IV: 1956-1962 (edited by Edward Mendelson) (Princeton University Press 2010), page 403.

Taking into account Auden's penchant (both in his poetry and his prose) for making sweeping cultural-psychological pronouncements, I do think that his comment gets to the heart of the appeal of de la Mare's poetry. Commentators tend to focus upon the "supernatural,""childlike," or "dreamlike" quality of many of de la Mare's poems (which in turn often leads to a devaluation of his work), but Auden is correct to place "wonder" and "goodness" at the center of de la Mare's view of the world.

                    The Moth

Isled in the midnight air,
Musked with the dark's faint bloom,
Out into glooming and secret haunts
          The flame cries, "Come!"

Lovely in dye and fan,
A-tremble in shimmering grace,
A moth from her winter swoon
          Uplifts her face:

Stares from her glamorous eyes;
Wafts her on plumes like mist;
In ecstasy swirls and sways
          To her strange tryst.

Walter de la Mare, The Veil and Other Poems (Constable 1921).

Vincent Lines, "Mending the Thatch: A Cottage at Little Avebury" (1942)

Some may find it odd to speak of poetry in terms of its "goodness."  Not I. One of de la Mare's poems comes to mind:

                           Rarities

Beauty, and grace, and wit are rare;
     And even intelligence:
But lovelier than hawthorn seen in May,
Or mistletoe berries on Innocent's Day
The face that, open as heaven, doth wear --
With kindness for its sunshine there --
     Good nature and good sense.

Walter de la Mare, Inward Companion and Other Poems (Faber and Faber 1950).

"Good nature and good sense" are hard to come by both in life and in art. De la Mare was too self-effacing to ascribe those qualities to himself, but he was aware of their scarcity.  None of us are in a position to claim to have them.  But, if any poet can be said to have both "good nature and good sense," it is Walter de la Mare.

However, he is no Pangloss or Pollyanna.  Having a sense of wonder and aspiring to goodness does not mean that one is not fully aware of the facts of life.  Hence, an abiding awareness of our transience is present in nearly every poem that de la Mare wrote.  There is no shortage of deaths, graveyards, epitaphs, abandoned churches, empty echoing houses, and ghosts in his poetry.

But his "wonder, awe, and reverence for the beauty and strangeness of creation" places the fact of our mortality squarely at the heart of that "beauty and strangeness."  This is, marvelously, attended by a sense of peaceful acceptance.  This is where "good nature and good sense" come in. We find no despair in his poetry.  Nor do we find bitter and self-regarding irony, that characteristic disease of the modern age.  His essential message (as set forth in what are probably his best-known lines) is:  "Look thy last on all things lovely,/Every hour."

                    Unwitting

This evening to my manuscript
Flitted a tiny fly;
At the wet ink sedately sipped,
Then seemed to put the matter by,
Mindless of him who wrote it, and
His scrutinizing eye --
That any consciousness indeed
Its actions could descry! . . .

Silence; and wavering candlelight;
Night; and a starless sky.

Walter de la Mare, Ibid.  The ellipses are in the original.

Vincent Lines, "Church Porch and Manor, Avebury" (1942)

Two Lines

As the years accumulate in one's life, the virtues of brevity become more and more apparent.  There is something to be said for getting to the point. When it comes to poetic brevity, nothing can compare with the haiku:  life and the universe encompassed within 17 syllables.  As long-time (and much-appreciated!) readers of this blog are aware, I am very fond of haiku, and a large number of them have appeared here in the past.

In my humble opinion, the deceptive simplicity of the haiku cannot be replicated in any English verse form.  Of course, this has something to do with the differences between the Japanese and English languages:  based upon my limited experience with Japanese, I would venture to say that Japanese accomplishes more in fewer words.  But there are also cultural factors at work:  poets writing in English (wherever they come from) tend to go on and on; in Japan, reticence and concision are highly-valued poetic and aesthetic attributes.

In English verse, the shortest free-standing poems are either quatrains or couplets, and such poems are relatively uncommon.  Instead, the classic English verse form (at least until the 20th century) is arguably the 14-line sonnet.  A traditional Japanese haiku poet would be bemused and/or appalled at the thought of any poet needing 14 lines (and 140 syllables!) to say what he or she wishes to say.

However, having now pontificated, over-simplified, and grossly over-generalized, I must confess that this post is prompted by two beautiful lines of English verse that I encountered earlier this week:

Language has not the power to speak what love indites:
The Soul lies buried in the ink that writes.

John Clare, in Eric Robinson and David Powell (editors), The Later Poems of John Clare, 1837-1864, Volume II (Oxford University Press 1984).

The two lines are likely a fragment:  they appear in the manuscripts written by Clare in the latter years of his life, while he was confined to an asylum. They were not given a title by Clare, nor were they ever published in his lifetime.  However, they are set apart as a separate unit in one of Clare's notebooks:  they are not an extract from a larger poem.  Accordingly, subsequent editors of the manuscripts have published the lines as a free-standing poem.

I will not attempt to "explicate" the lines (I am not qualified to do so in any case), for I do not wish to destroy them.  But, to me, the lines demonstrate that a two-line poem in English can be every bit as evocative and ever-expanding as a haiku -- albeit in a different fashion.

John Aldridge (1905-1983), "February Afternoon"

Two-line poems in English (i.e., couplet poems) tend to be epigrammatic or aphoristic.  In contrast, the distinctive feature of the haiku is its concrete (usually natural) imagery (although such concreteness does not limit its capacity for deep implication, without the need for "symbolism" or "metaphor").  In making this observation, I am not advocating on behalf of one form over the other:  they each have their own beauties and charms.

                    Few Fortunate

Many we are, and yet but few possess
Those fields of everlasting happiness.

Robert Herrick, Poem 470, Hesperides (1648).

                            Ambition

In Man, ambition is the common'st thing;
Each one, by nature, loves to be a king.

Robert Herrick, Poem 58, Ibid.

In my view, Herrick is the master of the two-line poem in English:  no poet has used it more frequently (with the possible exception of Walter Savage Landor), and in such a lovely and telling fashion.

                  The Covetous Still Captives

Let's live with that small pittance that we have;
Who covets more, is evermore a slave.

Robert Herrick, Poem 607, Ibid.

       After Autumn, Winter

Die ere long I'm sure, I shall;
After leaves, the tree must fall.

Robert Herrick, Poem 1058, Ibid.

John Aldridge, "The River Pant near Sculpin's Bridge" (1961)

To once again generalize, in the 20th century the two-line poem began to move away from the neatly tied-up epigrammatic or aphoristic statement (usually in the form of a heroic couplet) into something more emotionally open, and more amenable to the sort of natural images that one finds in haiku.  I suspect that this is due both to the general relaxation of poetic forms that has occurred in modern times (a mixed blessing at best, but I will not go into that) and to the influence of the long-delayed introduction of traditional Japanese and Chinese poetry into the English-speaking world at the end of the 19th century and the beginning of the last century.

(A side-note:  the most common Chinese short-form poem is the chüeh-chü, which consists of a single quatrain rhymed in the second and fourth lines (with an optional rhyme in the first line) and which includes the same number of Chinese characters in each line (5 or 7).  The chüeh-chü, like the haiku, is almost always based upon concrete natural images, and, like the haiku, it is capable of deep implications that belie its apparent surface simplicity.)

Here is one of my favorite modern two-line poems.

The riverbed, dried-up, half-full of leaves.
Us, listening to a river in the trees.

Seamus Heaney, The Haw Lantern (Faber and Faber 1987).  The poem is untitled.

Michael Longley is, I believe, the master of the short poem in our time.  Of course, he has written many fine long poems, but four-line poems occur often in his work, together with a fair number of five- and three-line poems. Given his genius for presenting striking, moving imagery in a concise fashion, it is not surprising that he has written a number of wonderful two-line poems as well.

                                     Night Time

Without moonlight or starlight we forgot about love
As we joined the blind ewe and the unsteady horses.

Michael Longley, The Weather in Japan (Jonathan Cape 2000).

Love poems, elegies:  I am losing my place.
Elegies come between me and your face.

Michael Longley, The Ghost Orchid (Jonathan Cape 1995).  The poem is untitled.

John Aldridge, "Bridge, February 1963" (1963)

I will close with something enigmatic which demonstrates the evocative possibilities of modern two-line poems.  The following untitled poem was written in French by Philippe Jaccottet.  However, by translating the poem into an English heroic couplet (using half rhyme, at least to my ear), Derek Mahon permits us to consider it as an English two-line poem.

(Nothing at all, a footfall on the road,
yet more mysterious than guide or god.)

Philippe Jaccottet, in Derek Mahon (translator), Words in the Air: A Selection of Poems by Philippe Jaccottet (The Gallery Press 1998).  The parentheses appear in the original.

Here is the French text:

(Chose brève, le temps de quelques pas dehors,
mais plus étrange encor que les mages et les dieux.)

Ibid.

I have no idea what the poem means.  But I think it is lovely, and I return to it often.

John Aldridge, "Beslyn's Pond, Great Bardfield"