
Paradise of Absence: On Alan Shapiro's Night of the Republic
First published in Boston Review, Nov/Dec 2013
In the Gnostic and mystic traditions, the term apophatic was used to describe an awareness of the divine cultivated through absence. For these thinkers, God—or whatever higher power one might channel—could only be known through what he or she was not. In a broader cultural sense, the apophatic allows us to inhabit places buried in history’s wake, or to envision the shape of a future that does not yet exist: the hollow spaces—black-tiled, filled with water—that mark the spot where the Twin Towers stood; air rising above the mirrored panels of a new Park Avenue building that will one day house businesses, restaurants, and homes. This kind of thinking leads to an inevitable paradox: how can one know objects by their absence, or spaces through their vanishing? It is a vehicle perfectly suited to poetry, one that Alan Shapiro, in his book Night of the Republic, drives with alert enthusiasm through the night of America’s public spaces.
Shapiro’s eleventh book of poems takes as its central focus places of public life that have been abandoned at night. An empty car dealership, public swimming pool, park bench, playground—in these stilled, silent places normally filled with activity, Shapiro constructs “a paradise of absence” (9) in which he imagines a nighttime world “where the improbable / is law, and logic / a penumbral state” (68). In “Hospital Examination Room,” we find the intercom “flashing only the red light of a dream / of no one entering / to check on no one waiting” (27). In “Race Track,” the only traces of life are “betting windows / like a row of eyes / shut tight and / dreaming of the / urgent little bills / no hands shove / under the glass” (14). These are places devoid of the human activity they were constructed to contain, transformed by an imagination that is able to locate, paradoxically, the presence of what is absent, to communicate, as Stevens wrote, “nothing that is not there and the nothing that is” (Stevens, Collected Poems, 10).
For Shapiro, however, these acts of description are delivered with a dedicated sense of play. Though often bleak and rarely romanticized, these are not, on the whole, dour or doomsday depictions. In “Shoe Store,” each “leather infant of Sarguntum” is found “climbing undiscourageably up / to the boxes they get no closer to / stacked high above them” (18). In “Courtroom,” Shapiro pokes fun at the North Carolina state emblem “in which ‘tar heels’ / from Ohio could be ‘first in flight’ / above a beach named after a bird / named after a cat” (68).
Shapiro has always had an ear sharply attuned to wordplay and sound, two elements that lighten and enliven the elegantly compressed texture of these poems. Sometimes this approaches the level of joke, as in “Museum,” where “the very halls / that lead from room / to room are rooms / themselves that make room / in little dim-lit alcoves / all along them for what / there wasn’t room for / in the other rooms” (55). Other times, the ecstatic rush of syntax in these poems threatens to overflow the frame of lines that, pleasingly, barely manages to contain it: “the dreamed-of freed / from the dreamer, bodiless / quenchings and consummations / that tomorrow will draw the dreamer / the way it draws the night tonight / to press the giant black moth / of itself against the windows / of fluorescent blazing” (“Supermarket”, 9).
At their best, these poems, which comprise sharply enjambed lines that cascade down the page, effortlessly pursue a mirroring of seemingly contrary images. Consistently managing to evade reduction, they still resonate with meaning, an effect that allows the reader to sail on a nimble craft of sentences, alert only to the buzzing interplay of implied significances and synapses clicking on and off in an invisible camera-flash storm. Take, for example, “Stone Church,” in its entirety:
A space to rise in,
made from what falls,
from the very mass
it’s cleared from,
cut, carved, chiseled,
fluted or curved
into a space
there is no end to
at night when
the stained glass
behind the altar
could be stone too,
obsidian, or basalt,
for all the light there is.
At night, high
over the tiny
galaxy of candles
guttering down
in dark chapels
all along the nave,
there’s greater
gravity inside the
the grace that’s risen [sic]
highest into rib
vaults and flying
buttresses, where
each stone is another
stone’s resistance to
the heaven far
beneath it, that
with all its might
it yearns for, down
in the very soul
of earth where it’s said
that stone is forever
falling into light
that burns as it rises,
cooling, into stone. (20-21)
Shapiro extends this sense of contrary motion to a series of human subjects in a section titled “Galaxy Formation,” which divides the two “Night of the Republic” sections from each other. In “Forgiveness,” the small motions of a woman drinking tea illustrate the deceptive differences between what is said and what is meant, as a Nazi official’s aging wife unapologetically retells the story of how her wedding was ruined by the massacre of millions of Jews. The poem begins:
If not for her, then no one,
in the high-collared dress
with the bone-white buttons,
white as the serviette beside her,
as the teacup before her
on the dark mirror of the mahogany table
in which a shriveled
phantom of herself she isn’t looking at
is floating, the hand and teacup
on the surface sinking
as she lifts the teacup to her mouth. (37)
The story is a harrowing enough subject for an engrossing poem, but the images of reflections, not seen or ignored in teacups and glistening mahogany surfaces, allow Shapiro to build a nuanced portrait of his character—her actions speak for themselves all the more pointedly because Shapiro presents them without any overt prodding. The last sentence is telling without the reader having to be told: “She dabs her eyes, her cheeks, / and then leaning forward, looks for a moment / into the phantom face / she puts her two hands on and pushes up against, / pushing it down / away from her / to get up from the table” (39).
The fourth and final section of Night of the Republic, “At the Corner of Coolidge and Clarence,” shifts to a series of blank-verse poems, seven tercets each, that chronicle twenty different moments from Shapiro’s childhood. Historical occurrences such as the Cuban Missile Crisis and the assassination of John F. Kennedy, Jr. alternate with tense memories of family feuds, as well as episodes of childhood discovery so strange they cannot help but feel intrinsically authentic: clothes in a dryer tumbling into a map of geological history; a cat rushing out of a darkened shed triggering revelations about the nature of the cosmos. At their heart, these are tender recollections, bent on what the speaker knows is a vain attempt to reclaim the past, yet still purposeful in their mission to recreate that space through language, a tension often conveyed through minute moments of memory, as exemplified in the poem “Faucet”:
The faucet dripped one slow drip from its lip,
A slight convexity at first of metal
Distilled from metal to a silvery blur,
Opaque as mercury, that thickened to
A see-through curvature, a mound that swelled
As streams I couldn’t see poured in and filled it,
Stretched by its own weight to a rounder shape
That grew less round the heavier it grew,
A tiny sack of water filled by water,
Held by water trembling as it clung
And dangled, swaying, till it snapped in two,
And one part plummeted and the other sprang
Back to the lip and grew all over again.
I told myself if I could just remember
The way the trembling surface tension full
Of surface tension hung there till it didn’t,
Till it did again, somehow the house,
And everything and everyone within it,
The very moment of that day and year,
All of it, every bit would return to me
Exactly as it was. And I did. And it didn’t. (85)
As in every poem in this book, Shapiro’s attention to detail is immaculate, and his shift into registers of higher meaning subtle and understated. What makes these poems of place and memory so impactful is the rigor of thought that gave rise to their utterance in the first place: the complicating tension between presence and absence. What in other hands might become merely conventional or, at worst, pat and cliché, here takes on substance through form: at a technical level through Shapiro’s deft handling of line and syntax, and at a thematic level where what remains cannot help but echo what once was.
It is not hard to see why Night of the Republic was nominated for last year’s National Book Award. In Shapiro’s hands, these studies feel like a new form: limber in the interplay of line and syntax, alert to idiomatic diction and supple in their shifts in tone, they are a testament to the power of description and storytelling, two modes that often receive short shrift these days. Far beyond any award or recognition, however, these poems are a testament to what Shapiro has called “the primal fundamental urge to sing … the sheer gaiety of projecting our voices out into the ambient air” (Shapiro, Why Do I Write?, Cincinnati Review/Best American Essays 2007). They remind us of the importance of our involvement in the world of other humans lives, and they are an imaginative re-awakening to the possibilities of language, a lesson in how to be present in a world that is proceeding, no matter how much we may not like it, eventually on without us.
Slow Almost to Dream: On Jennifer Grotz’s The Needle
First published in Green Mountains Review Online, April 4th 2013
Poets have become so inventive at framing their work, it often seems as if a new book of poetry must have a gimmick of some kind in order to make itself heard. Book-length historical narratives. The re-interpretation of a comic strip. A book whose poems take their form from the dictionary, another that is a dismantling of the encyclopedia. While innovation is undoubtedly an innate aspect of all artistic development, this particular hunger for framing devices seems an appetite most enthusiastically embraced by poets of a younger generation. And it should be lauded—there is a wellspring of poetic creativity issuing through our culture, and it draws not just from experimentation at the level of language, but from a deep structural ingenuity. It is all the more refreshing then, in a culture of such show-and-tell, to find a book that captivates simply by its adherence to what might be called the more traditional modes of poetic thought.
Jennifer Grotz’s second book of poetry, The Needle, wears its grandeur quietly. A sampling of titles from the book’s first section offers nothing beyond the objects at hand: “The Icon,” “The Pearl,” “The Sidewalk,” “The Staircase.” And a short list of titles from the book’s following two sections suggests an almost classical inclination: “Landscape with Osprey and Salmon,” “He Who Made the Lamb Made Thee,” “Audbade,” “Love Poem with Candle and Fire.” The book’s subjects range from poems of place (Krakow; Provence; West Texas) to elegies for the poet’s brother, from poems of lost love to ekphrastic interpretations of paintings by Italian masters. Yet out of such “traditional” fabric, Grotz weaves a unique texture of language that is patient as it is fierce, assertive in the constant reconsideration of its own utterance.
The book itself begins in mid-thought, an ellipses in the title poem that leads seemingly into the open space of the mind:
…Thought lengths it, pulls
an invisible world through
a needle’s eye,
one detail at a time,
beginning with
the glint of blond down
on his knuckles as he
crushed a spent cigarette—
The invisible world is memory, and these poems achieve the immediacy of that space through imagery that is lush, minutely detailed, delivered at an unhurried pace:
I can see that last strand of smoke
escaping in a tiny gasp—above the table where
a bee fed thoughtfully
from a bowl of sugar.
World of shadows! where
his thumb lodged into
the belly of an apple,
then split it in two,
releasing the scent that exists
only in late summer’s apples
as we bit into
rough halves flooded with juice.
There is a confidence here that betrays nothing of the investment in ego. It is a confidence in the expressive capabilities of language, in the fullness of the world that speaks through patience and meditation. Because Grotz herself has lingered, we too wish to spend as much time as possible here, turning back once the poem is done to experience the fullness of that space again.
The Needle invests that same quality of measured consideration when it turns its gaze upon the world. Grotz’s poems set in Krakow create an experience of inhabiting that city, “traversed / as if it could be conquered by touch,” in a way no American poems yet have. The book’s first section investigates the dynamic relationship between self and city, turning from “the mirabilia of the square”—objects that seem to exist simply for the pleasure of our inspection (“the soap blowers wave wands long as fishing poles, / Gingerly releasing the huge trembling globes / Which rise fiery and iridescent like souls” (“Landscape with Town Square”))—to “the mind on the staircase / at the end of the day” reconsidering its litany of witnessed things: “a pigeon, was that one? The old man toppling / in the street? The smell of lindens at four in the afternoon?” (“The Staircase”). Here, too, we experience the cacophonic interplay of thought and sense as the self encounters and finds itself one with the world it attempts to describe:
yes, you too waited at the intersection
and faced the crowd across the street,
and when the light changed all of you
walked into each other
like a shuffling deck of cards
and the city became a feeling, an intricate thing
that could be expressed only with its entire self.
Part of the allure of The Needle is that its fullness springs from no other recognizable source than what might be termed “pure” poetic impulse—Grotz gives herself (and her readers) permission to explore and renew modes that are often considered tired or cliché. Particularly stirring are the poet’s elegies for her dead brother, and, although there are only five poems dedicated to him, the presence of these elegies permeates the entire book. As if in balance to the lush description of the streets of Krakow, these wrenching lines are conveyed with an unwavering flatness of tone:
The Eldest
After my brother died, I stared out the window.
Then I opened the front door
and looked into the street. There was no use
eating, eating was for fools.
I took a vacation. I went to an island
to think about dying. I drank a bottle of wine.
Then I admitted I knew it would happen:
he had been wild and hurt and so lost
no one could have saved him.
But not until it did
was it obvious
my mother would also die.
And so would my father. Which is why I wept:
I would be the last one.
The poems branch beyond thematic considerations of place and elegy as they move into the book’s final section. A woodstove sparks a meditation on the nature of humanity and the drive to create: “What is it to be human? To forge connection, // to make interpretations of fire and contain them / in a little iron stove? (“The Woodstove”). A mountain climb prompts investigation of the soul: “I started more slowly, / immersed now in what you might call searching the soul, / not that the soul is a bright red ball / that bounces into the tall grass of a sloping field / but rather the field itself…” (“The Mountain”). And the sight of wild ponies stirs recognition of the shifting nature of attention, the way the mind finds its way to the world again and again: “But it isn’t dream, that place / your mind drifts to…it’s not even sleeping. / It is the nature of sleeping to be unaware. / This was some kind of waiting for the world to come back” (“The Ocracoke Ponies”).
Traditional, perhaps, but any critique of tradition begs analysis of the strengths from which that tradition formed. The eye altering alters all, wrote Blake, and what Grotz achieves in revisiting what in other hands might have grown commonplace or expected is a clarity of attention and perception that offers readers what Czeslaw Milosz called the “full amazement at being here.” It is like the season described in “Late Summer” that “specializes in time, slows it down almost to dream,” or like the water in “Most Persons Do Not See The Sun”:
When you stroked absent-mindedly toward the one place
still too deep to touch bottom, you interrupt the confetti of blossoms
the current carries on its surface, the leaves it carries below.
And when it glitters like this it’s impossible
to take one’s eyes off the water, one is always
glimpsing something just escaping, to love water is to love
light, the sun that beats down and ignites the leaves from within.
Dark Luminosity: Laura Kasischke's Space, in Chains
First published in Kenyon Review Online, Summer 2013
“Art is about something the way a cat is about the house,” Allen Grossman once quipped. No new book in recent memory might as gratifyingly embody that statement as Laura Kasischke’s Space, in Chains. In many ways these poems defy reductive description—they are so many things. Memories of youth, stories of a father’s death, meditations on the movement of planets or the detritus of society; whatever these poems take for their materials they are always about something more strange and indefinable.
“Every morning we wake tethered to this planet with a rope around the ankle…but also loose, without rules, in an expanding universe,” Kasischke states in “Cytoplasm, June.” Space, in Chains is an experiment in this apparent contradiction. At 73 poems and 110 pages, Kasischke’s eighth book is her widest palette yet, a world in which “Consciousness, memory, sensory information, the / historians and their glorious war”—nearly anything that crosses the poet’s mind—are “crammed into a thing the size of a tadpole’s eye.” This capacity for inclusion mirrors an equally ambitious command of form: in these pages free verse intertwines with prose poetry, long and short lines alternate in patternless sequences of varied stanzas as rhyme bobs to the surface and sinks beneath again like the vision of bats dancing to Mozart in “Your headache” that “Snatch the black notes from the blackness / Laughing.”
Capaciousness is always relative. Frank O’Hara was capacious in New York City. Walt Whitman was capacious in a universe orbiting himself. Kasischke’s realm has always been the splintering points where individual consciousness meets the dark intrusions of the everyday. “Look!” Kasischke tells us in a poem of that same title, “I bear into this room a platter piled high with the rage my mother felt toward my father!” If Kasischke’s capacity is one of inclusion, it is also one of transformation. Her mother’s rage becomes diamonds, which become “pearls, public humiliation, an angry dime-store clerk, a man passed out at the train station, a girl at the bookstore determined to read every fucking magazine on this shelf for free.” Transformation is tuned, in Space, in Chains, to the cosmic as well as the everyday: “They tell us that most of the billions of worlds beyond ours are simply desolate oceanless forfeits in space,” Kasischke continues, “But logic tells us there must be operas, there have to be car accidents cloaked in that fog.” This train of thought branches, not surprisingly, into the spiritual realm, but what is surprising (and wholly pleasurable) is the way Kasischke shifts tonal registers, leaving the loftier realm of the preceding supposition for, “Down here, God just spit on a rock, and it became a geologist. God punched a hole in the drywall on Earth and pulled out of that darkness another god.” As in any process of discovery, one is never sure how these poems will end, or how they will deposit us (if they do) on solid ground again. In “Look,” Kasischke makes a swift return to the personal: “She— // just kept her thoughts to herself. She just— // followed him around the house, and every time he turned a light on she turned it off.”
Much has been made of poetry’s ability to transform the everyday into the remarkable, to turn the familiar strange. And so it would seem almost damning praise to assign what has become an overly generalized virtue to Kasischke’s wholly idiosyncratic work. But Kasischke doesn’t just make the familiar seem strange; she brings the strange closer and makes it, if not more familiar, a more constant, uneasy companion. A poem that begins “Swan terror and swan stigmata. Three of them slaughtered at the edge of the pond,” and ends “Swan stillness and swan slaughter still circling the center of the swan” has obviously not held as its goal the tying up of narrative threads, nor prized a conclusion-centered approach to the strange and awful particulars of the world. In “Swan logic” the slaughtered swans become dead children, as scenes of splintered and overlapping stories alternate in a kaleidoscopic blur of narrative and meditation turned to pure sound through language:
At the fair, the wild lights.
Lace your shoes up little darlings.
I’ll take you there tonight
There, tonight. The eternity of that. Swan logic. Swan history. The white
tents on fire. The air-raid sirens. The bloodied
brides. The grand hotels. The outgoing tides. The slow
progress of certain diseases. The urgent warnings
The urgent warnings:
The dreamy terror of certain summer mornings.
Swan God, who
God, who—
It is as if Kasischke’s goal is not to make sense but to posit her readers in the space of active consideration, a space in which the reader might feel, as her poems do, actively alive in a world that is both familiar and strange, at once common and surreal.
It is in this space, a kind of suburban surrealism, that Kasischke has carved her niche, her particular and peculiar window onto the world. Hospital parking lots are reached by bridges “made mostly of magazines, cheap beer, TV.” Landscapes containing “one of the earthworm’s ten hearts” also bear “caves full of credit cards and catalogues.” It is a dark window, not in the common sense of institutional complaint or existential rage, but of the imagined life of objects and occurrences, a darkness born of the perverse interconnection between baby-snatchers and snippets of rhyme, the way a “middle-aged woman scanning the cans on the grocery store shelf” can see her “last hour waiting patiently on a tray for her somewhere in the future.” Such moments of strangeness make us uncomfortable, and this in turn makes us vulnerable, open to what may often be a peculiar and unpleasant truth.
At the heart of Space, in Chains—and underscoring the many poems that make up its diverse world—is the death of Kasischke’s father. That this book represents a radical deepening of this poet’s work is not surprising because it stems directly from this pivotal experience, one which inevitably forces us to confront questions about life’s purpose and eventual end. This book is ultimately a testament to that grief and the ensuing process of coming to terms with the trauma of death and disease, the rubble out of which we must, eventually, rebuild our lives. “I am going to die” the patient watching the bats in “Your headache” realizes, and it is this realization, spanning the breadth of generations and centuries, that imbues Space, in Chains with its striking, dark luminosity.
Review of Henri Cole's Touch
First published in Harvard Review Online, May 16th 2013
“Awful things have their own kind of beauty,” Henri Cole writes in “Cherry Blossom Storm,” and his eighth book of poetry bears testament to that statement. Like much of Cole’s recent work, Touch explores the realm where the spiritual and the domestic intertwine. As in his preceding collections Middle Earth and Blackbird and Wolf, Touch is comprised almost exclusively of unrhymed sonnets, a form Cole harnesses for its brevity and compression. Whether addressing his mother’s death, a failed relationship, or a diverse array of images from the outside world, Cole’s new book continues to pursue fundamental questions: “What is this earth? What is this planet or this body in which I live?”
In Cole’s work, beauty is always juxtaposed with pain, the sensual with the morbid, humorous with the divine. A dead body can seem “symbolic, like the hot-water bottle,” or be “changed into hallowed marble.” A pig balancing on the back of a pickup truck one moment represents “bacon now tipping into split pea soup,” and the next “a man in his middle years struggling to remain vital and honest while we’re all just floating around accidental-like on a breeze.” Such doublings have the corresponding effect of transforming relatively short poems into expansive worlds, each luminous and strange.
Touch is that rare book of poetry that actually reads like a book, its three sections carefully arranged by theme, each individual poem leading seamlessly into the next. At the core of Touch is the death of the poet’s mother, the title poem itself written from the mother’s point of view as her dead body is lowered into the grave: “In a hospital morgue, I lay in a pine box . . . On a hillside, they lowered me with ropes into rock.” The book’s final section documents the end of a relationship torn apart by manipulation and drug addiction: “the whole insane, undignified attempt at loving him is over.” As in all of his work, Cole describes these difficult episodes with unflinching directness. Such a strategy might come off as oppressive, but instead it succeeds in placing these experiences within the larger context of human existence. The book’s middle section addresses a myriad of subjects: animals and friends co-exist alongside suicides and paintings; war, capital punishment and history intermingle with breakfast, newspapers and dreams. These poems effectively span the gulf between death and love, while self-discovery waits in the wings: “Earth was drawing me into existence,” the child-poet says early in the first section, while in one of the book’s final poems an adult speaker affirms, “the world has just come into existence.”
Cole has consistently set himself at odds with popular, elliptical trends in contemporary poetry, favoring what he has called “the truth-telling function of the lyric” to poems more concerned with verbal athleticism and surface detail. As a means to this end, Cole has somewhat curiously trimmed more and more away from his poems, leaving a surface that feels factual at times, almost cold. Yet these poems remain fierce creations, vibrant testaments to language and to life. Touch affirms “the idea of beauty as a salve and of aesthetics making something difficult accessible,” while preserving the sense of openness and risk that is its fundamental drive. “There’s something unsettling happening,” as Cole says in “Hairy Spider,” “but it tests the connections between everything.”
Review of A God in the House: Poets Talk About Faith
First published in Pleiades, Volume 33, Number 2
At certain moments in our literary history, it was expected that the work of poetry was also the work of faith. For Herbert and Donne that work was literal, and poetry one more outpouring of the continual work of preaching each man engaged in for his bread and butter. So too for Hopkins and Emerson, transatlantic bookends to a mid-century’s leaning into the ecstatic. Some of humanity’s great works of art have come from the minds and hands of religious thinkers, craftsmen who grappled with the great questions religion attempts to answer: who are we? why are we here? what lies beyond the limits of our understanding?
So much for the good news. In contemporary culture it has grown increasingly clear to growing percentage of the population that organized religion—bastion of absolutism and, historically, an instigator of carnage against humanity and the planet—is as often an instrument of deliberate violence and obfuscation as it is a path toward enlightenment. It is for this reason, among others, that religious discourse, for all that the religious right would re-direct the conversation, is increasingly absent in pop culture. This has its positive aspects, of course: we no longer need consult the rulers of the temple if we want to read that book or invite the girl at the end of bar home for a drink. But this absence has brought with it a dearth of the kind of thinking that organized religion once fostered, creating an atmosphere where wonder and mystery are increasingly supplanted by irony and cynicism.
In this light, Tupelo Press has done a great service in bringing the work of editors Ilya Kaminksy and Katherine Towers to fruition: a book of interviews-turned-essays entitled A God in the House: Poets Talk About Faith. These 19 pieces, conducted with poets as diverse in age and culture as Joy Harjo and Jericho Brown, Kazim Ali and Gerald Stern, are neither formal essays, nor are they interviews—they find a pleasing middle-ground between the two, allowing for both the formal articulation of thought necessary for so rich a topic, and also for the sort of casual discovery, stumbled on in conversation or thought, in which moments of deep insight can occur.
Take Li-Young Lee’s statement about God, poetry and silence, quoted by Alice Ostriker in her essay “God the Mother”:
The deepest possible silence is the silence of God. I feel a poem ultimately imparts silence.
That way it’s again disillusioning. It disillusions us of our own small presence in order
to reveal the presence of this deeper silence—this pregnant, primal, ancient, contemporary,
and imminent silence, which is God.
This is a starkly different tone than the one Lee takes in his own interview, “The Subject is Silence,” which veers between chatty exploration (“We use materials—brick, glass, whatever—to inflect the immaterial, space. I would say that the real medium of poetry is inner space, the silence of our deepest interior”) and bantering questions (“I do believe that poetry makes better people. How come we’re not allowed to say this? Nobody says this”). But in A God in the House there is ample room, within the same essay or interview, for these various tones, and at their best these essays undulate through the various motions our hearts and minds make when faced with such questions, arriving at moments of articulation that ripple with insight and understanding. Jane Hirshfield, in her essay “The Circular Path,” find this balance in the course of explaining what for her is the often seamless link between Zen and poetry, poetry and the world: “Poetry exists in part to enlarge us, to deliver us into the not yet known. Writing is an act that generates and expands attention. And if I’m lucky, I may write something that helps expand the life and attention of others as well.”
There is a circular motion to A God in the House—poets often end up quoting the same thinkers or concepts, or even, as in the case of Ostriker and Lee and, in a later interview, of Christian Wiman and Fanny Howe, quoting each other. Simone Weil is a perennial presence (“absolute unmixed attention is prayer”), as is—it should come as no surprise—the King James’ version of the Bible. Whether interview or essay, each poet’s piece blends, in proportions unique to each writer’s taste and inclination, elements of personal history, religious upbringing, spiritual belief, and the impetus behind their calling to poetry. Each piece also closes with a poem of faith or prayer from each poet, poems that often served as initial inspiration for (or eventual fruit of) the same type of inquiry in which they engage in their essay.
Within this common template, certain themes recur, creating a larger pattern to which each poet brings their variations. Almost every poet feels they had to rebel against or redefine their religious upbringing. Gerald Stern asserts, in his essay “The Devotion of a Mourner,” that, “poets—maybe all artists—get away from their own religious upbringing in order to arrive at a condition of faith.” Most poets mention feeling a sense of exile or suffering that drove them in search of poetry and faith, and many explore the terrain in which the spiritual (and therefore artistic) often blends with the political. Kazim Ali, in his piece “Doubt and Seeking,” asks: “What can a poet do? What can a writer do? What can a citizen do? The answers to these questions are not separate.” Silence is a constant undercurrent, as is, appropriately, the sense of wonder that attends us as we approach the underlying mysteries of our existence. What is perhaps most encouraging about these essays is how their authors return again and again to the ways in which poetry, and writing in general, connects us not only to these larger issues—life, purpose, wonder and mystery—but to each other. Jean Valentine affirms this in her essay, “What Remains Unseen,” when she says, “there is, at certain times and places, a clear, unwilled porousness between us and not only other beings, but what they have to say, or to give.”
When they stumble, and these pieces seldom do, it is when a poet becomes enthralled by a particular definition of their faith—often a religion of strict guidelines or set values—and loses the more authentic expression of their personal story in the attempt to explain the minutia of their religion to a reader who may or may not have any interest in the details of that person’s particular brand of faith. The more the piece cleaves concretely to the subject of rules or distinctions of dogma, the more the spiritual meat of the matter seems to fall away from the proverbial bone.
In the end, however, these collected pieces are not so much essays about religion or even faith as they are confessions of wonder, attempts to detail a path to mystery through words, through silence, in stories of artistic purpose or of beliefs found through poverty and desperation. They are of indispensable use to writers, both as tools to understand more deeply some of the great voices of our time, and as triggers for thought and action in our own work and minds. They offer refreshment, challenge, sublimation, and ecstasy. But they are also crucial for those whose relationship to poetry might be more incidental. They are each worlds a reader can enter for five or ten minutes at a time and leave feeling uplifted and refreshed. Grace Paley quips, in her often irreverent and highly entertaining piece, “Inches of Progress,” “I don’t have prayers. I have language.” This, in the end, no matter how we define faith or belief, is what this book is made of: questions that lead to a search for answers, which inevitably lead to more questions. We fill the silence with words in order to understand the nature of the silence, what is still there when we are done speaking.
The Forgotten Dialect of the Heart: Jack Gilbert’s Collected Poems
First published in the Los Angeles Review of Books, November 16th, 2012
Of all the obscure references that proliferate in Bob Dylan’s eleven-minute epic “Desolation Row,” the most highbrow and literary would undoubtedly be that bit about “Ezra Pound and T. S. Eliot / Fighting in the captain’s tower.” Though Pound and Eliot are credited with shaping the 20th century poetic landscape, they are often vilified for views on society and politics that turned respectively anarchic and conservative with age. The two high modernists were also criticized by many who saw their move across the pond as an abandonment of American literature: each chose Europe rather than America as the place to stage their revolution. In Dylan’s song the poets are mocked by “calypso singers [who] laugh at them,” yet there is something of the rarefied Trans-Atlantic that sticks in the imagination of a culture still so firmly rooted in anti-elitist ideologies. The end of Dylan’s verse can’t help but inhabit the world of those he mocks: “Fishermen hold flowers / Between the windows of the sea / Where lovely mermaids flow” inevitably brings to mind the final lines of “The Love Song of J. Alfred Prufrock,” “We have lingered in the chambers of the sea / By sea-girls wreathed with seaweed red and brown / Till human voices wake us, and we drown.”
Three years before Highway 61 Revisited, the poet Jack Gilbert received unprecedented fame when his first book, Views of Jeopardy, received the Yale Younger Poets prize and was nominated for the 1963 Pulitzer Prize. Robert Frost may have had his picture on the cover of TIME, but no poet had ever been offered photo spreads in Vogue and Glamour, nor been lauded by both the Beat counter-culture and the literary establishment they sought to oppose. But Gilbert, who died this week at age 87 after a prolonged battle with Alzheimer’s, belonged to neither the counter-culture nor the academic elite, and though he set up shop in both San Francisco and New York City, his first book finds him despairing of both cities. Months after his newfound success, Gilbert left for Greece by way of a Guggenheim fellowship, leaving American culture and its literary scenes behind.
Although Gilbert eventually returned to the United States, he never again entered the mainstream. A self-professed “farmer of poetry,” Gilbert waited twenty years to publish his second book of poetry, Monolithos, at the age of fifty-seven, and his third at the age of sixty-nine. In addition to being labeled willfully obscure, his poems are often dismissed as naïve and self-indulgent, belonging less to the post-modern era than to the Romantic and Modernist schools that inspired him. Recent reviews of his Collected Poems, which Knopf published in March of 2012, decry his “hopelessly Romantic” imagery and personality, painting the picture of a poet who “peg[s] his hopes on predictable personal epiphanies.” Even his proponents warn of lofty rhetoric, outdated vocabulary, and a studious avoidance of material that might resonate with modern readers. Still, this now-timely release has been praised as “certainly among the two or three most important books of poetry that will be published this year.” Aside from his recent passing, and whether or not you side with the praise of mystique or the withering criticism against his indulgences, why should you read it?
Gilbert’s work embraces what most poets have been trying for decades to subvert. A self-proclaimed “serious romantic,” Gilbert writes poems full of feeling, working to cultivate “something that matters to the heart,” a romantic notion approached these days with a strong inoculation of irony, if at all. While many poets working with such hot materials might seek a mitigating factor when casting them into verse—fragmentation and abstraction are two modes currently in fashion—Gilbert courts danger by pursuing a far more traditional approach. Crystalline imagery, direct speech, the language of place and the self are hallmarks of Gilbert’s style from his first poem to his final book. “You hear yourself walking on the snow. / You hear the absence of the birds. / A stillness so complete, you hear / the whispering inside of you,” the poem “Betrothed” from Gilbert’s third book, The Great Fires, begins.
When I hit the log
frozen in the woodpile to break it free,
it makes a sound of perfect inhumanity,
which goes pure all through the valley,
like a crow calling unexpectedly
at the darker end of twilight that awakens
me in the middle of a life.
Gilbert’s spare style and unhurried pace also push against current trends, away from what Stephen Burt has coined the elliptical mode, poems in which, in the words of Henri Cole, “the truth-seeking function of the lyric is forsaken in favor of surface.” In a 2005 interview in The Paris Review, Gilbert admits, “I like ornament at the right time, but I don’t want a poem to be made out of decoration. If you like that kind of poetry, more power to you, but it doesn’t interest me.”
What Gilbert is interested in is intensity, and a fiery measure of compression, often conveyed in clipped or fragmented syntax, conveys this in even the slightest poems.
The man is doing the year’s accounts.
Finding the balance, trying to estimate how much
he has been translated. For it does translate him,
well or poorly. As the woods are translated
by the seasons. He is searching for a baseline
of the Lord. He searches like the blind man
going forward with a hand stretched out in front.
(“The White Heart of God,” The Great Fires)
Gilbert’s search for that intensity of purpose becomes an almost religious quality in his poems. Yet in searching out “something that matters to the heart,” Gilbert is not interested in confession, in poems occupied solely with the self and its story. “Poetry is a kind of lying,” he says in a poem of the same title from Monolithos. “Those who, admirably, refuse / to falsify…are excluded / from saying even so much.”
For those familiar with Gilbert’s work, his Collected Poems offers a rare chance to read, in their entirety, his first two books of poems. Until now, neither book has been available in print, and used copies have been known to fetch as much as a thousand dollars on sites like Amazon and eBay. It will be a relief to those who have admired Gilbert’s severity in later years to find that he is, in fact, human, capable of errors in both judgment and execution. Poems from Views of Jeopardy find Gilbert writing in received and invented forms, a far cry from the single-stanza he would settle into in his later work. A Villanelle entitled “Elephants” comes wrapped in a frieze of obscure abstractions that would have pleased Allen Tate and Robert Penn Warren to no end:
I walk my mornings in hope of tigers that yearn
for absolute orchards and the grace of rivers, but instead
the great foreign trees and turtles burn
down my life, driving my hands from the fern
of tenderness that crippled and stopped the Roman bed
in my blood. All night the statues counsel return
even so, gesturing toward Cézanne and stern
styles of voyaging broken and blessed.
Gilbert’s stern style continues to bear homage to the mot just of Pound’s “A Few Don’t’s,” but this early paean to Eliot seems, in retrospect, a style that he had to slough off in order to embrace a more direct mode of speech. Other poems in Views of Jeopardy seem mere experiments with form and sound: “The oxen have voices / the flowers are wounds / you never escape from Tuscany noons // they cripple with beauty / and butcher with love / sing folly, sing flee, sing going down” (“Don Giovanni on His Way to Hell”). Still others find Gilbert, for all his independence from schools of taste, a victim of his time:
The four perfectly tangerines were a
clue
as they sat
singing
(three to one)
in that ten-thirty
a.m. room
not unhappily of death
singing of how they were tangerines
against white
but how
against continuous orange
they were only
fruit.
(“The Four Perfectly Tangerines”)
Reading Views of Jeopardy in light of Gilbert’s later work is instructive not only for what he would cast off, but also for the modes of creation he would nurture into a mature style. Several poems from Views of Jeopardy would later be reprinted as a first section in Monolithos, among them “In Dispraise of Poetry”:
When the King of Siam disliked a courtier,
he gave him a beautiful white elephant.
The miracle beast deserved such ritual
that to care for him properly meant ruin.
Yet to care for him improperly was worse.
It appears the gift could not be refused.
If this poem (and others like it) showcases Gilbert’s compression and control, it also illustrates a less-visible attribute of his style: distance. As his Collected Poems shows, Gilbert is drawn to the most intense subject material (death, love, life’s meaning and purpose) and speaks of it in the most direct language he can muster, “the forgotten dialect of the heart.” But Gilbert also employs a diverse range of techniques that distance the perceived “I” of the poet from the heat of his materials, as if Gilbert were some forge-master in one of the great factories from the Pittsburgh of his youth who, drawn to the most fiery and luminous piece of ore, must use cold metal tongs in order to lift that brightness as close as possible to the eye. Personae—from Ovid to Robinson Crusoe, Dante to Prospero—appear in all of his books. And in his most searing poems about divorce, betrayal, and grief, Gilbert often employs the third person, creating a separation between speaker and subject that allows the poem to speak even more powerfully about the emotional seed of its generation. “Meaning Well,” from Monolithos, much like “In Dispraise of Poetry,” finds Gilbert employing another of his favorite devices: allegory.
Marrying is like somebody
throwing the baby up.
It happy and them throwing it
higher. To the ceiling.
Which jars the loose bulb
and it goes out
and the baby starts down.
Any discussion of Gilbert’s poetry inevitably provokes stories about his life. When Gilbert left for Greece, he settled with his companion, the poet Linda Gregg, on the relatively uninhabited island of Santorini. The move would prove pivotal for both of their poetry, but the relationship was not to last, at least not in the mode in which it had previously existed. “Eight years / and her love for me quieted away,” Gilbert writes in “Trying to be Married,” also from Monolithos. (Gregg continued to be a close lifelong friend of Gilbert’s up until his death.)
Many of Gilbert’s poems record the great loves of his life: his first love, an Italian woman named Gianna Gelmetti, Gregg, and his wife, Japanese sculptor Michiko Nogami, who died from cancer at the age of thirty-six. If, as Gilbert writes in “Harm and Boon in the Meetings,” “Grief makes the heart / apparent as much as sudden happiness can,” the subject of love—complete with its sudden happiness and grief—provides the impetus for Gilbert’s crowning achievements, The Great Fires and Refusing Heaven, his third and fourth books, the latter of which was awarded the 2005 National Book Critics Circle Award. These poems, such as The Great Fires’s “Measuring the Tyger,” find Gilbert welcoming a more associative strain into his composition, one that augments his style without sacrificing the delicate blend of simplicity and depth he had already achieved.
Barrels of chains. Sides of beef stacked in vans.
Water buffalo dragging logs of teak in the river mud
outside Mandalay. Pantocrater in the Byzantium dome.
The mammoth overhead crane bringing slabs of steel
through the dingy light and roar to the giant shear
that cuts the adamantine three-quarter-inch plates
and they flop down. The weigh of the mind fractures
the girders and piers of the spirit, spilling out
the heart’s melt. Incandescent ingots big as cars
trundling out of titanic mills, red slag scaling off
the brighter metal in the dark. The Monongahela River
below, night’s sheen on its belly. Silence except
for the machinery clanging deeper in us. You will
love again, people say. Give it time. Me with time
running out. Day after day of the everyday.
What they call real life, made of eighth-inch gauge.
Irony, neatness and rhyme pretending to be poetry.
I want to go back to that time after Michiko’s death
when I cried every day among the trees. To the real.
To the magnitude of pain, of being that much alive.
Even when heartbreaking or tender, Gilbert is never easy, and his claims on some of the most traditional aspects of poetry—love, death, and God—are made by their sheer ferocity and surprise. In this respect, Gilbert may be the inheritor of Keats’s negative capability: Gilbert’s poems twine the pain and beauty of life effortlessly without ever struggling to resolve the two.
Much of our current poetry is built on a foundation of mockery, irony, and cynicism. Responding to the thought-patterns and intellectual climate of the day, it argues for what is no longer possible and for what has been degraded, seemingly discontent with the scope of its own knowledge and familiarity, yet incapable—or unwilling—of overthrowing that complacency in search of something greater. Gilbert may have long since turned from a style that seems pertinent to modern society, but he has done this so that he might “experience [life] in an important way,” and “say something to someone that they will feel significantly inside themselves.” Eliot and Pound left America when Europe was a cultural and intellectual magnet; Gilbert left when America—birthplace of Dylan and the Beats, jazz and rock ‘n’ roll—was the place to be. He left not in the hope of something better, but in search of “the second-rate…the insignificant ruins…the unimproved” (“Less Being More," Refusing Heaven).
An edition of collected poetry published during a poet’s lifetime rarely contains his or her entire work. In the case of Jack Gilbert, we are left with a complete testament. What Gilbert reaped from his cultivation is invaluable to any reader. No one else in recent memory has written out of the ruins and failures of a life—divorce, old age, death—with as much satisfaction not for what was achieved, but for what was lived. No one now writing provides the same reprieve from our culture of internet-bred immediacy. And in a world increasingly hard-wired to group-think and corporatized expectations, no one offers the same stillness of thought or sense of fierce individuality. “We die and are put into the earth forever,” Gilbert writes in “Tear it Down.” “We should insist while there is still time.” Jack Gilbert’s poems offer us a rare engagement with the most fundamental forces. More than anything, his poems offer, as he put it, “a chance to be alive, [and] to experience the importance of being alive.” They offer us a life.
Impossible to Tell: Robert Pinsky’s Selected Poems
First published in The Nation, July 16th-23rd, 2012
Is there a poet more visible in contemporary American culture than Robert Pinsky? In addition to receiving many well-deserved awards, Pinsky has placed himself before the camera’s eye more than most writers, let alone poets, appearing on both The Colbert Report and—as himself—in an episode of The Simpsons. His role as unofficial ambassador of poetry is not without justification: the only US poet laureate appointed to three consecutive terms (1997–2000), Pinsky dedicated much of his initial time in the post to establishing the Favorite Poem Project, a multimedia venture which invites Americans of all cultural persuasions to read, record and discuss their favorite poems. The project was fostered by two ideas Pinsky had been exploring in his critical writing for decades: that “poetry is a vocal, which is to say bodily, art,” and that it is also a fundamentally social, and therefore political act. The Favorite Poem Project received some 18,000 submissions during a one-year open call, and logged, in response to a collection of fifty videos, some 25,000 letters in response (www.favoritepoem.org). Its success has disproven many theories about the irrelevance of poetry in the wider culture, even as it takes the considerable risk of making a poem’s relevance seem solely a function of its popularity. The project has also provided substance for Pinsky’s claim, in his prose collection Poetry and the World (1988), that “the truest political component of poetry is the sense of whom the poem belongs to.”
Pinsky’s Selected Poems shows that being popular doesn’t entail being predictable. This new volume does what any good Selected should do: present a vision—carefully shaped by its author—of the trajectory of that poet’s career. But Pinsky’s approach is novel: the selections from his early books are scant and have been placed at the back of the volume, while those from his more recent work are more plentiful and, placed at the front, receive a proportionally greater amount of emphasis. Pinsky has even included sections culled from some of his recent sequences, presenting what feel like new poems, altered by their changed context. While intrusive in a larger sense, this deliberate re-shaping is salutary, providing a fresh, invigorating look at a poet whose work has become so familiar it can be easy to forget how idiosyncratic and downright strange his recent poems are, and how distinct and different the early work was at the time of its inception.
“We all dream it, the dark wind crossing the wide space between us,” ends Pinsky’s first poem from his first collection. The poem is appropriately titled “Poem About People,” and the volume is called Sadness and Happiness (1975). Pinsky’s strongest work has a rough, musical vibrancy that makes the title, “Poem About People,” sound drab, but it is important to remember the aesthetic disposition of the era in which Pinsky first began writing. Robert Lowell still dominated the poetic landscape, and imitators of both “Confessional” and “Beat” poetry proliferated, saturating the field until the more egregious tendencies of each had become period styles. “It is all bosh, the false / link between genius and sickness” came Pinsky’s rebuttal, in “Essay on Psychiatrists,” to the confessional and beat cults of personal suffering. At the same time, in response to the flabby and nearly ubiquitous free verse of the day, his poems were set in unhurried iambic pentameter. In the same poem, Pinsky delivers a restrained elegy for his early mentor at Stanford University, the poet and critic Yvor Winters:
He drank wine and smoked his pipe more than he should;
In the end his doctors in order to prolong life
Were forced to cut away most of his tongue.
That was their business. As far as he was concerned
Suffering was life’s penalty; wisdom armed one
Against madness; speech was temporary; poetry was truth.
Aside from this stirring poem, Pinsky would take two important lessons from his time at Stanford with Winters: an unfashionable belief that “prose virtues…Clarity, Flexibility, Efficiency, Cohesiveness” are essential to a poet’s technical repertoire; and an openness to the available traditions of poetry, to work by poets other than his like-minded contemporaries, no matter where they fall on the stylistic or political spectrum.
Sadness and Happiness was followed a year later by a book of criticism, The Situation of Poetry, in which Pinsky attempted to transcend polemical arguments about aesthetic and social divisions in the poetic canon by emphasizing the availability of a rich and varied tradition. In that book he also coined the term “discursive” to describe poems that prize a sense of verbal and conceptual motion “neither ironic nor ecstatic” as a way of conveying the impression of a mind or sensibility at work: the movement between images and ideas is as important as the components themselves. In Pinsky’s view, this mode of discourse makes for “some of the most exciting, overwhelming moments” in poetry, “when a poet breaks through into the kind of prose freedom and prose inclusiveness…[and] claims the right to make an interesting remark or to speak of profundities, with all of the liberty given to the newspaper editorial, a conversation, a philosopher, or any speaker.” In this context, Pinsky’s second book, An Explanation of America (1980), seems almost inevitable: a discursive, book-length poem that attempts, in its very title, to encompass the diverse array of forces, both historical and personal, that have shaped the formation of the country (as well as Pinsky’s poems). Part of what is so pleasing about Pinsky’s Selected is that it neither skips over this period in his career nor dwells on it longer than necessary. In retrospect, however, Explanation seems more a necessary lengthening of breath and scope that made possible History of My Heart (1984), The Want Bone (1990) and The Figured Wheel (1996). In the great poems from these books—“The Figured Wheel,” “A History of My Heart,” “Shirt, “ “At Pleasure Bay,” “Ginza Samba,” “The City Dark” and “Impossible to Tell”—Pinsky forged his mature style, a poetry that blends social and musical ambition in an inimitable and polyphonic manner.
Pinsky has documented his love of the saxophone and jazz in many of his poems and essays, and his best poems often feel—however carefully planned—like the most exquisitely timed solos. The statement of a theme, followed by a variation; the theme repeated, a fourth higher; then another variation, interwoven with and yet branching off from the underlying pattern; the melody veering into the near-stratosphere before pulling back again as the riff returns; a flurry of notes, unexpected and yet seemingly inevitable, signaling the solo’s end. “Impossible to Tell,” from The Figured Wheel, uses the title phrase in much the same way a composer would use a primary theme.
Impossible to tell his whole delusion.
In the first months when I had moved back East
From California and had to leave a message
On Bob's machine, I used to make a habit
Of telling the tape a joke; and part-way through,
I would pretend that I forgot the punchline,
Or make believe that I was interrupted—
As though he’d be so eager to hear the end
He'd have to call me back. The joke was Elliot's,
More often than not. The doctors made the blunder
That killed him some time later that same year.
One day when I got home I found a message
On my machine from Bob. He had a story
About two rabbis, one of them tall, one short,
One day while walking along the street together
They see the corpse of a Chinese man before them,
And Bob said, sorry, he forgot the rest.
Of course he thought that his joke was a dummy,
Impossible to tell—a dead-end challenge.
Each time the title phrase returns it is changed by its context and presentation. Though the words “impossible to tell” are always the same, they ring—much like a similar refrain from “At Pleasure Bay”—“never the same way twice.”
Other poems from this period unfold in a similar but subtler fashion. “The Shirt” uses a recurring rhythmic pattern to stitch to the actual physical components of the shirt—“The buttonholes, the sizing, the facing, the characters / Printed in black on neckband and tail”—such disparate events as the Triangle Factory Fire, George Herbert’s love affairs with African slaves, the plight of Scottish and Malaysian factory workers and a phrase from Hart Crane’s The Bridge (“shrill shirt ballooning”). “History of My Heart” harnesses much of the same rhythmic propulsion but relies more on the interlacing of stories to generate its structure. The poem, a watershed when it was first published, illustrates Pinsky’s most common compositional approach: divergent strands are woven around a central theme (“Rhyme,” “Keyboard,” “Book,” “Jar of Pens”), creating a mosaic of historical fact, lyric description and personal history. No particular theme or image receives greater emphasis than another, any more than one note in a musical phrase or composition receives more weight except in the role it plays in phrasing the greater whole. These poems are deeply personal yet openly intelligible, steeped in history and the culture of the day. To a mind receptive to the strengths of Shakespeare as well as Eliot, Ginsberg as well as Keats, autobiographical material would seem no more or less important than a historical battle or the construction of a bridge; neither would one be worth throwing away in favor of the other.
After the release of The Figured Wheel, which won the Academy of American Poets’s Lenore Marshall Prize and was nominated for the 1997 Pulitzer Prize, Pinsky was appointed Poet Laureate. Jersey Rain, released in 2000, built on earlier strengths but signaled a shift into new territory, the boundaries of which were not immediately clear. The poems in Jersey Rain are both shorter and longer in scope, more fragmented and more discursive at the same time. “Samurai Song” seems to build its tense, clipped tercets from the lyrics of a half-forgotten song—“When I had no eyes I listened. / When I had no ears I thought. / When I had no thought I waited”—while “An Alphabet of My Dead” uses alphabetic ordering to generate a series of prose poems almost ten pages long. “Vessel,” an ode to the poet’s body as it falls asleep, is written in off-rhymed, near-pentameter couplets. Far from seeming long-winded or forced, these experiments attest to Pinsky’s continued availability to forms both invented and traditional, as well as the principle that one mode—free verse or couplets, prose poem or song—is ultimately just as arbitrary—and indispensible—as another. The dense texture of these poems, such as “The Green Piano”—“Aeolian. Gratis. Great thunderer, half ton infant of miracles” (55)—creates an increasingly supple and powerful music while blending outer and inner worlds. If Pinsky began his career by writing elegant, loose discursive poems, his later poems seemed to be aging into a powerfully concentrated mix of styles:
Stone wheel that sharpens the blade that mows the grain.
Wheel of the sunflower turning, wheel that turns
The spiral press that squeezes the oil expressed
From grain or olives. Particles turned to mud
On the potter’s wheel that whirls to form the vessel
That holds the oil that drips to cool the blade.
Gulf Music, Pinsky’s most recent volume, is an unexpectedly dense and seemingly chaotic collection. One of its best poems, “Rhyme,” which opens Selected Poems, seems to have whirled out of the knotted, cyclical poems of Jersey Rain: “Air an instrument of the tongue, / The tongue an instrument / Of the body, the body / An instrument of spirit, / The spirit a being of the air.” In other poems, such as the eponymously titled “Gulf Music,” the interweaving of worldly and personal history recalls Pinsky’s most memorable poems: “The hurricane of September 8, 1900 devastated / Galveston, Texas… Eight years later Morris Eisenberg sailing from Lübeck / Entered the States through the still-wounded port of Galveston.” But instead of threading these strands on recurring phrases or intertwined plots, Pinsky uses pure sound—the mimicking of musical sounds (“walla whirledy wah,” “bawaah”) first aired in his poem “Ginza Samba”—to shift from story to story. He even begins the poem with a couplet of unprepared noise: “Mallah walla tella bella. Trah mah trah-la, la-la-la, / Mah la belle. Ippa Fano wanna bella, wella-wah.” The source of his strange syllable-sounds is the music of Henry “Professor” Longhair, an early New Orleans blues musician whose story is also mentioned in the poem alongside Pinsky’s grandparents, Texas hurricanes and TV shows. In Gulf Music, Pinsky’s use of music and fragmentation brings the poems to a near incantatory pitch, almost song, an achievement that paradoxically makes his earlier poems—though no less important or impressive—seem almost traditional, as if they had already become part of an accepted poetic vocabulary that Pinsky was forced to challenge again in his own lifetime.
Ever alert and responsive to shifts in idiomatic speech and formal innovation, Pinsky often writes in his latest work as though he were taking cues from a younger generation of poets who, in turn, were influenced and inspired by him. The success of poems like “Poem With Lines In Any Order” and “Poem of Disconnected Parts,” both from Gulf Music, hinges on their ability to strip away and deliberately obfuscate narrative in a way that feels engaging and pleasurable, rather than contrived. Much contemporary poetry, however—while displaying a similar athletic ability with language alongside innovative, imaginative thinking—often seems more overwhelmed by its materials than master of them. This failure, I think, comes from the fear of making a statement, of a poet holding himself accountable for the dialogue initiated by the materials, tenants and tendencies of the day. Statements are risky and unstylish still. But Pinsky long ago set out to “[claim] the right to make an interesting remark or to speak of profundities.” What is admirable about Pinsky’s decision to do so is that he is able to reach for profundities in a way that neither negates the enduring power of the lyric nor risks sounding inflated or portentous. Any technique he applies toward this end—destabilizing the central speaker, using sound as a structural principle, focusing a wider lens on culture and history, experimenting with compositional structures—is grounded in the desire to communicate effectively to an audience assumed to be listening. (“I always assumed unconsciously that people want poetry,” Pinsky says in an essay from Poetry and the World.) The fierce conviction that we find poems “as necessary as food” anchors Pinsky’s virtuosity in what Frank Bidart has called the “radical given”: the reason behind the speaker’s need to speak, a poem’s reason for existing.
Selected Poems charts the course of a varied, prolific and still-evolving career. Here is proof, bound in a single cover, of a lifetime’s singular achievement: Pinsky’s poems offer a liturgy for our culture and time, the scrolls in which our shared history and art, our joys and our grief can be divined. Incantatory and song-like, yet imbued with the communicative clarity of prose, these poems fulfill what Pinsky calls “our social responsibility as poets”: to carry on the music of the dead, to pay witness to what we see, and to make the un-poetic poetic for a new generation to come.
Review of Christopher Buckley’s Roll the Bones and White Shirt
First published in Pleiades, Volume 32, Number 2
What constitutes poetic style? A consistent method of inquiry? An insistent mode of thought? A primacy granted certain images at the calculated expense of others? Or is it music, rhythm, sound? All of these things? That fastidious aesthete and fussy stylist Flaubert noted, “One arrives at style only through atrocious effort, with fanatical and devoted stubbornness.” One might say of Christopher Buckley, whose poetry otherwise bears all the marks of purposeful languor and informality, that in this regard he has, over the course of his seventeen-book career, pursued his own distinctive style with a “fanatical and devoted stubbornness” that would force even Flaubert to tip his hat.
Ever since Flaubert’s time, critics have been fond of assigning poets to one of two schools: those who change style drastically, “breaking through” in mid-career or from book to book (see Lowell), and those whose careers represent a deepening or, as Yeats said, a “withering” into what they were meant to write (Elizabeth Bishop being the favorite example). Buckley seems—in his most recent books, at least— to be writing the same poem again and again, each time striving for the best possible expression of what has become his particular taste and style. How else to explain the myriad similarities between his two most recent releases from University of Tampa Press, Roll the Bones and White Shirt?
Most nights I can see
all the universe that’s available
from the mesa and western cliffs.
This is everything
I will ever have—glimmering
strands upon which
our fictitious theories hang…
even the sea that holds their light
grudgingly gives it back,
and even the fish washed up
on shore, their eyes filled
with the sky…
(“Midnight Walk,” Roll the Bones)
No explanation
in the stars,
the same staircase
off the sea cliff
to the night…
where else
should we take up
our lives a while?
So much confetti
trailing the parade,
scattering
where we first stepped out
on the sands…
(“Romancero,” White Shirt)
The primacy of image is clear: a southern California landscape saturates these poems, images against which the restless mind of the speaker weaves its patterning. In Buckley’s world we find stars “tumbl[ing] out of their bleak rooms like dice,” clouds “wadded across the length / of the washboard blue,” various forms of vegetation punctuated by occasional man-made intrusions (“Beneath hills of agave and eucalyptus, / beneath the Spanish palms and walled estates”), and—always—the sea.
As with any style of poetry that uses imagery to convey the thoughts of its speaker, it is ultimately the mind and its search for meaning that becomes the central focus of Buckley’s poems. And so his poetry is necessarily various and inclusive, attempting to weave together the divergent strands of experience that make up a life. Alongside the natural world, we find scientific discovery (“quasars, / after 15 billion years, / arriving / with their news”), childhood memory (“I remember the 50s, / arithmetic chalked / across the blackboard—”), and politics (“Bush and Cheney have all their oil, and the young men / and women foolish enough to die for that, well, there’s nothing helpful / to say”), all delivered in a conversational tone at once melancholy and wry, tinged with an ever-present sadness at the passage of time.
Buckley has become an expert at his particular creation, the West Coast discursive-meditative lyric, but his facility at blending an admirable assortment of images can at times grown patterned, as if the mind had become stuck in its own groove. This is especially true in Roll the Bones, which won the 2010 Tampa Review Prize. The poems in this volume are pervaded by a vague existential sadness, for which Buckley’s standard array of images provide little focus or relief:
We carry our daydreams
like orange blossoms floating
in a bowl out onto the patio,
the porch of unqualified regard,
where a few phrases of sea light
are as impenetrable as the future,
where the clouds never
acquit us.
What have I been trying
to prove thumbing through
the blurred notebook
of the blue? All I’ve turned up
is the circumstantial evidence of atoms,
a see-through moon denoting
at least half of everything
we’ve worked for and lost.
(“Guess Work”)
The poem, despite its best intentions, slips continually into abstractions that instead of extending or pleasantly complicating the concrete details, only muddy the waters. One gets the sense that there is an emotional release for the writer in here somewhere, but the impact doesn’t carry over because the language feels imprecise, as if Buckley had become captive to his own facility, the reader subsequently lost in the syntactic ebb and flow.
Much of Roll the Bones, as one poem confirms, is simply “going over / old ground.” At times the sense of patterned repetition allows for images that feel cliché, if only because we’ve seem them in so many of Buckley’s poems: the sun “going out like any dying ember,” visions of the afterlife that read like an imitation of Spanish Romantic poets (“Whether or not we come back—in memory of autumn / among the olive trees…Sit out beneath the palms with red wine and bread, / rub shoulders with the rusted edge of evening clouds”). Buckley’s style, at its best, is surprising and idiosyncratic (and because of those qualities, also deeply moving and authentic to life experience), but here it becomes an imitation of itself because the pattern of thought is expected.
If this assortment of images and the way they are approached can read at times like a formula, what is gratifying is Buckley’s consistent refusal to bring these disparate strands to a neat and tidy conclusion: any such conclusion would ring false in the face of the complexities from which such material springs. Yet even Buckley’s unknowing—often his saving grace in what might otherwise easily turn into ‘wisdom’ poetry—becomes itself a pattern. The end of White Shirt’s excellent “A Little About Not Knowing Very Much” finds the speaker proclaiming “Knowing that / you don’t know is the best choice,” while Roll the Bones’s “I Too Am Not a Keeper of Sheep: Variation on a Theme by Pessoa” (one of the better poems in that book) makes a similar claim: “Nothing’s worth giving up knowing that I don’t / know.” If the admission that one doesn’t know is supposed read like a surprising and visceral discovery, it defeats its own purpose when it becomes expected, a kind of escape hatch through which the speaker can descend when he finds himself hemmed-in by an overly knowledgeable rhetoric.
None of this would be worth noticing if Buckley was a second-rate poet. He is not. He has, after all, managed to craft a distinctive and recognizable style over his thirty plus years at work, one that is inclusive and inviting, blessed with a capacious musicality and an attentiveness to beauty that feels almost religious. If Roll the Bones finds Buckley falling prey to his own strengths and inclinations, White Shirt, released just a year later, showcases a more stringent and exacting approach to the poet’s materials. The same assortment of images and themes abound, but Buckley seems to be asking new things of them, and so he avoids indulgences that hamper Roll the Bones.
White Shirt opens in broken, cascading lines, a new form for Buckley, and the images (“The soul weighs / the same as a slice of Wonder Bread—”) and thinking (“The past / keeps coming at us— / we touch one end / of the harmonies / unraveling from the net”) seem to benefit from the fresh approach:
Who hasn’t heard
we are so many
envelopes
of common chemicals,
sealed
with sea music in us,
salt still on the tongue.
(“Science, Math, and the Music of the Spheres”)
Other poems find Buckley loosing the reins on a syntactic delivery that is more often firmly wedded to sense, the images of his beloved Pacific welcoming an infusion of fresh grit:
…However much light
has been misplaced,
there is still enough to drill through
our bones, the black
ball of the earth, the black sea—all we can see
beyond the edge.
(“Shoreline”)
And childhood, “that treasure house of memories” as Rilke called it, veers away from any vague nostalgia that would otherwise threaten its import by embracing images as strange and vivid as that period of life:
When I was 5 and first in school,
I refused, after lunch each day,
to take a nap, fearing
there was nothing
on the other side
of sleep.
It was something
I arrived with on the planet
worrying that my mother…would be beyond
any cry I’d raise there below
the courtyard and classrooms
and the monkey puzzle trees
twisting dark as seaweed
far into the air.
(“A Little about Not Knowing Very Much”)
“Style is as much under the words as in the words,” the great French modernist wrote. “It is as much the soul as it is the flesh of a work.” Buckley’s poems certainly have soul. And he has amassed quite a collection, despite the fact that some poems wind up reading like less-effective imitations of others. It may be that, looking back on this body of work, certain poems will shine more than others as the finest examples of Buckley’s style. These poems reward reading and re-reading not because of any great daring or self-conscious import, but because they provide the experience of a mind active and alive in both the quotidian and the metaphysical loftiness of the world. We might be incapable of living in a place of such exquisite balance most of the time, but luckily, through Buckley’s poems, we can visit whenever we want.
Measured Abandon: Mark Doty’s The Art of Description and Dean Young’s The Art of Recklessness
First published in Kenyon Review Online, Winter 2012
Attention. Description. Subtext. Ending. For the past five years, Graywolf Press has been releasing instructional titles under its Art of series, each pocket-sized guide an exploration of one writer’s thoughts on a “key, but sometimes neglected, aspect of creative writing.” Less an imitative set than a collection of separate excursions, each book in this series charts a course through a craft topic guided by the particular inclinations of its author. The two most recent releases, The Art of Attention, by Mark Doty, and The Art of Recklessness, by Dean Young, continue this tradition, offering tools and inspiration that are as distinct as their authors’ sensibilities.
It may be tempting to view these books as halves of an opposing pair, for one holds tenaciously to its mission while the other does its best to subvert all expectations of single-mindedness; but they fit rather like adjoining slopes, one complementing the other’s tendencies like inverses in a mathematical equation. Mark Doty’s The Art of Description: World into Word sets the stage with a familiar scene—fireworks on a dock—and an accompanying imperative—the urge to describe that scene. Only after delineating his argument across four sections does Doty venture into more associative territory, closing his book with an alphabetical lexicon that steers its way through various terms associated with his subject: Hunger and Juxtaposition; Language and Art. Dean Young’s The Art of Recklessness: Poetry as Assertive Force, tackles an unwieldy subject by throwing all verbal force and energy into play from the get-go, attempting—in the course of 167 pages—to wrestle its opponent to the ground. Young begins in abandon and ends there, enlisting along the way a diverse array of poems, artistic movements and historical episodes in his cause.
“It sounds like a simple thing,” Doty begins, “to say what you see” (3). Of course it is not simple, and Doty’s mission is the dissection of that difficulty, pulling apart the strands of what is “simultaneous and layered” (3) so that he can better understand his reasons for writing in the first place. The book’s four essays—“A Tremendous Fish,” “Remembered Stars,” “Instruction and Resistance,” and “Four Sunflowers”—explore the act of description in the work of various poets across history. “A Tremendous Fish,” a study in diction and how a poet’s choices indicate an overall character of thought, is a classic line-by-line analysis of Elizabeth Bishop’s “The Fish.” Doty’s sense that the descriptions in Bishop’s trademark poem offer “a precise portrayal of the one who’s doing the looking” (21) is accurate both to the nature of description and to the temperament of a poet for whom a “self-forgetful, perfectly useless concentration” (23) was what was most desired in and necessary for the creation of a work of art.
“What descriptions…actually describe, then, is consciousness” (33), Doty continues in “Remembered Stars,” as he delves into the poems of Henry Vaughan, George Herbert, Gerard Manly Hopkins and Hart Crane. Doty expands his vision as he moves through this second essay, focusing not so much on the description of a single object but on the very act of naming, how that act becomes an active process in thinking “closer to being commensurate with reality than ordinary speech” (44). “Instruction and Resistance,” a brief six-page interlude, illuminates those qualities whereby a description, by resisting “too easy a knowing,” can “instruct us in what is here to be seen” (47). The last essay, “Four Sunflowers,” deepens this inquiry, exploring the ways in which resistance to “conventional associations” can reveal “some aspect of the speaker’s psyche” (62). If “poetic description wants to do anything but reinscribe the already known” (63), Doty says, then our forays into what we see are really forays into what we are trying to say for the first time, our search to find “terms commensurate with the clamoring world” (8). In “Description’s Alphabet,” Doty constructs what at times becomes a meandering list of alphabetized words (Beauty, Color, and Desire; Synesthesia, Tone, and Uncertainty) that provides a construct—however contrived—for what is otherwise a freeform meditation. While it is a whimsical, even enjoyable conceit, this final section reads more like an extended epilogue than the triumphant finale it means to enact. True to its generative conceit, The Art of Description is a firework: gripping and colorful, it can’t help but fizzle out at the end.
If Doty’s mission, quoting Lyn Hejinian, is “to close the gap between ourselves and things,” then Dean Young delights in the discovery of such spaces. As Young says, quoting the Surrealist Marcel Duchamp: “it’s better with the cracks” (17). Warning: if you are the type who dog-ears pages at every inspirational or provocative quote, then your copy of The Art of Recklessness may soon become too cluttered with folds to navigate with any degree of certainty—though this may be exactly what this book demands. Far from an instructional manual leading from one point to the next, Young’s Recklessness communicates in momentary bursts of inspiration. Some paragraphs seem to be constructed from clusters of quotations and lists of aesthetic ultimatums alone:
You can tell it’s late because we prefer the songs of Orpheus after he’s torn apart.
Pattern as much a deficiency as a realization. No one gets to count forever. When
you slice yourself open, you don’t find a construct. Bloom rhyming with doom
pretty much took care of Keats. Already I feel the flowers growing over me, he said,
looking up at the daisy design on the ceiling. Wire in the monkey’s diencephalon
prints out a wave most beautiful. Open form prone to mouse droppings just as closed
to suffocation. The river swims in the fish. The girl ties back her hair in a universal
gesture. “The world of dew / is the world of dew / and yet, and yet” (Issa). A menu
isn’t a meal. “Put your trust in the inexhaustible nature of the murmur.” Breton said
that and know when to shut up, I’m saying that. (87)
But this is recklessness we’re talking about, and Dean Young—no stranger to his subject—wants us in the pitch and thrall of it. Despite his claim, in the final pages, that “I was hoping that at some point I would figure out what this book is about” (153), there is a method to the madness; once you spend several pages in the free-form epistolary proclamation that makes up the first half of this book, you’ll never want to leave. When Young calms down (slightly) about halfway through, it is to guide his readers through an energetic but elucidated history lesson, exploring the ways in which the aesthetics of certain stylistic trends in art and writing inform his argument. Romanticism led to Impressionism from which exploded Dadaism, against which Surrealism launched its claims, etc etc. But Young is out to connect these movements at their ragged ends, to show how the presence of the primitive—what he deems the essence of the imaginative life—continued to stir the collective creative pot century after century. Following this, Young finally buckles down to some close reading, looking at Wordsworth’s The Prelude, Shakespeare’s Hamlet, and finally to Whitman before launching (again) into Surrealism.
“We began where we began,” Young quips, “and there shall we end” (153). At the core of Recklessness is a fiery desire to uncover the meaning of why we write poems, what makes them truly exceptional, and how we can harness our inner wildness to surprise ourselves again and again. It may be misleading to think there can ever be an “art” to recklessness—what poem is not, by it’s very nature, a carefully controlled and modulated intention, even if the surface intends to give the impression of a lack of control? But Young manages to avoid this quagmire for the most part, focusing on recklessness as a necessary part of the creative process itself rather than as a necessity in the appearance of the finished work. If a work of art appears reckless, it is because it intends to do so, not because it has abandoned intention.
“To write a poem is to explore the unknown capacities of the mind and the heart” (3), Young’s first page begins, and his goal is ultimately to harness the primitive, raw sexual energy that surges from the wellspring of artistic creation, against which “prescription and intention are traps” (4). But he is careful to stipulate that all energy and no conduit make Dean a cranky boy: art is inevitably a balance between forces, and where there is fire there must be control. “The struggle of art is that it’s always one thing AND the other” (44), Young says, and his own book provides the perfect example, a creation born out of the expressive desires in the urge to speak, and the materiality of the language that comes—when we unhinge it—almost unbidden.
Review of Eleanor Wilner’s Tourist in Hell
First published in Pleiades, Volume 32, Number 1
Simply writing about politics does not make a poem powerful. Just as writers of love sonnets and elegies cannot rely on the underlying occurrence that gives rise to their poems to be their primary means of moving the reader, neither can a poet who concerns herself with more topical matters rely on event alone to generate a visceral response. She must coax her materials to re-enact that generative experience or, through language, create an experience of coming to terms with that event. Otherwise event remains event, and poetry that addresses the political embraces the constricted viewpoint of the latter while relinquishing the former’s longevity, power, and depth.
One does not feel the need to make such particular designations about poems of love and death that continue to proliferate in our poetic climate. Why then do poems of political and topical event continue, in some circles, to raise collective hackles? Perhaps a more pointed question would be: what are the pitfalls of poems that concern themselves with events that some might consider political? Preachiness? A tendency to direct readers, to make a poem feel more like argument than poetry? If the worst “political” poems succumb to these flaws of character, the best will always suffer from the weight of time and the frailty of human memory: the further a poem journeys from its topical origins, the less weight that generative event retains; if the poem is built solely on its relationship to that event, it eventually perches on a hollow shell—its ability to impart the truth about what it attempts to communicate becomes undermined by the very story it was designed to tell.
How does Eleanor Wilner’s Tourist in Hell, a book whose second section bears the subtitle: “‘Mission Accomplished’—The Bush/Cheney Years,” manage to avoid these pitfalls? Wilner’s work has long been distinguished by the urge to delve into historical myth, to re-tell and in many cases re-create the stories of our ancient societies; her project is also one of bearing witness to the events of our time that inform and charge those myths with a distinctly modern relevance. But her poems have always been, at their core, deeply invested in their existence as language, and Wilner’s are rich in both imaginative conceit and formal execution.
I like to think of Eleanor Wilner as a Foodie for Diction, a glutton for words that in their shape and savor enliven her poems with the spark of wit and irony. How else to explain the sense of profound enjoyment one feels in reading “Establishment,” a description of personified Death, “the guest of honor” who makes “the White House…his natural abode”:
…all this made Death comfortable, bony as he is, a fact
you’d barely notice, his camouflage a veil of flesh
drawn over him, his tailor so adroit, and he so elegant,
so GQ, almost a dandy, so suited for the tables
where the crystal, silverware, the swans of ice gleamed
with the polished purity of light on precious things…
Wait, is this Death we’re talking about? The one with the capital D? Suddenly I want to sign the guest-list for the party.If Wilner’s attention to the small-scale movements of language bears a chef’s piquant discernment, so too her attention to the larger arcs of phrasing is equally energetic and entrancing. Wilner makes sentences the way an industrial pasta-maker churns out spaghetti, and her syntax coils around the lines of her mostly single-stanza poems with a muscularity and sinuous enjoyment from which it is impossible to slither away. Consider the opening sentence of “Wreck and Rise Above”:
Because of the first, the fear of wreck,
which they taught us to fear (though we learned
at once, and easily),
because of the wreck
that was expected (and metal given velocity
and heft to assure it)—
we became adepts in
rise above: how many versions: the church
steeple that took the eye straight up to
heaven (though it seemed snagged on
the cross-beam of that cross, torn blue
at the top, where sense leaked out).
Such decisive deployment of dependent and parenthetical clauses in a sentence that is constantly modulating its relationship to the lines that give it shape not only creates the experience of inhabiting an idea as it is created (a metaphor for our dependence on institutions of faith in a world in which we are destined for hell), it positions the reader in the center of that developing web, making their involvement through reading a critical part of the poem’s unfolding existence.
Tourist in Hell positions the reader in similar circumstances within the context of the book as a whole—it is impossible to feel talked at when one feels part of the developing dialogue these poems establish amongst themselves. Neither is there the concern for preachiness here because there is no separation between the speaker and the world from which she knows she is inseparable. If, in this new book, Wilner mocks the cyclical blunders of our civilized existence, she does so with the knowledge that she mocks herself as well: “who are we who speak, as if the world / were our diorama…history / under glass, dusty, old fashioned, a relic / that no one any longer wants to see,” she asks in “Magnificat.” The poems in Tourist in Hell are concerned with human affairs, and the speaker of these poems, “knowing [herself] no better than most, and worse than many” is unafraid to admit “I do not understand,” or to embrace the idea that there might exist a “place to fall / silent, meaning well but in danger / of marring what we would praise.”
Yet falling silent does not seem to be the dominant gene in Wilner’s poetic DNA: Hermes and the human genome; Jesus and the Iraq War; tsunamis, deforestation, the destruction of our planet—if the vibrant and muscular poems in Tourist in Hell speak beyond their topical origins, it is because of and not despite their topical restraint. “In That Dawn,” a poem that begins with the toppling of Saddam Hussein (“We thought that if we brought the statue down, the bronze / man on a horse, the tyrant-hero…”), quickly departs the topical realm for more imaginative vistas, moving beyond the particular generative event into the realm of religious myth (“the man on the cross would step down, / put on his clothes, and…wave goodbye”) and everyday particulars (“the firehouse with its great carved doors,” “the sandwich shop on the corner”):
And the bells,
the bells would play Mozart in the towers, and a fresh breeze
would set the wind-chimes playing, and—of course—
birds, not seen in decades, would nest again
in the blossoming branches—
“In a Time of War”—what one would assume, from its title, to be the most directly topical poem in the book’s first section—avoids nearly all reference to historical or political event:
Flies, caught in the sap of the living
tree, someday will be
precious, dressed in amber—just so
the past appears to the present, gem-
like in its perfect preservation,
the hardened gold of yesterday, a relic
through which today’s sun shines.
These poems are not the re-telling of generative events, they are myths themselves, woven whole-cloth from the fabric of our shared existence. It is furthermore the structure of Tourist in Hell that allows these poems, through their restraint, to amplify each other’s power and resonance; one poem’s words expand through the space left open by what another poem refuses to say.
Wilner begins Tourist in Hell by placing us in the bedrock of her poetic oeuvre—the intersection of myth, history and modern culture. Between the first poem “History as Crescent Moon,” where human history appears as a “silver splinter” of mirror hung in the sky next to the “red / asterisk of / Mars,” and the second, “Opening the Eyes,” where the artist attacks “the black / uncaring empty gaze” of his own creation (the statue of an owl) and “split[s] / the center of each eye, as if / to make the pupil see the light,” we are given a frame for the entire book—human destruction, history and war—as well as an Ars Poetica:
the owl cried out—heart-scalding shriek
that tore the night: cried out
for what it could not help
but see.
After the poem’s second section (“Mission Accomplished”—The Bush/Cheney Years), the third brings us to Wilner’s home turf, beginning with a stunning series of poems, Voices from the Labyrinth, a re-telling of the myth of Theseus and the Minotaur from the point of view of Ariadne and her father, Minos, as well as the two main combatants.
Everywhere the poems in this book bear the myriad marks of other writers and artists, from Shakespeare to Wilner’s playwright friends, from Ovid to overheard remarks. This patchwork attains full complexity in the final section of the book which, instead of narrowing focus on the topical events already touched upon in the preceding sections, takes its cue from the mythological wanderings of Voices from the Labyrinth and pulls out and away: the subjects of the poems ostensibly delve into art restoration, Vermeer, deforestation and death, but the core of their purpose is language and the desire to create, elements that enliven Wilner’s verse as a whole, and which allow her topical and politically minded poems to resonate with the whole of human experience.
Wallace Stevens once said, “A war is a military state of affairs, not a literary one.” Stevens was careful to separate political action from the act of writing poetry. However, the sage of Connecticut also offered what might be considered an addendum to this statement in his poem, “Of Modern Poetry”:
It has to be living, to learn the speech of the place.
It has to face the men of the time and to meet
The women of the time. It has to think about war
And it has to find what will suffice.
Perhaps the greatest danger of poems of political and topical origin is that their readers may mistake them for political acts, rather than acts of poetry. If bearing witness is, for Wilner—a lifelong political activist as well as a poet—not a political act, but one of poetry, it is possibly—and maybe more importantly so—simply an indispensible element of being alive.
Shelf Life: The Penguin Anthology of 20th Century Literature,
Edited by Rita Dove
First published in The Nation, November 21st, 2011
In her 1988 lecture Unspeakable Things Unspoken, Toni Morrison coined a memorable phrase: “Canon building is Empire building. Canon defense is national defense.”[1] With The Penguin Anthology of 20th Century Poetry ($40), former Poet Laureate Rita Dove has taken up the challenge of expanding the canon of American poetry to include those who have been “sidelined from the mainstream’s surging currents” (xxxiii), but she does so in a manner that sidesteps the polemical implications of Morrison’s statement, framing her selections instead in the light of historical inquiry and social diversity.
Dove’s anthology begins with selections from Edgar Lee Masters’s iconic Spoon River Anthology (1915) and concludes with recent work by two young, widely acclaimed African-American poets, Kevin Young and Terrance Hayes. In its bookends alone the anthology illustrates a remarkable sweep from dispossession to reclamation, beginning with the poems of a white farmer who wrote out of the ashes of Reconstruction, and ending with poems from the descendants of slaves whose writing predates, by a mere decade, the election of the country’s first African-American president. Along the way, Dove charts the course of what she calls “my panorama of twentieth-century American poetry” (lii), selecting work based on criteria that are at once wholly subjective and inarguably necessary: “Is this a voice that will be remembered? Did he or she make an impact that mattered?” (xxix)
It is a comprehensive and broad-ranging anthology: many poets whose impact has mattered are here. In the open letter that precedes her Introduction, Dove constructs an imaginative vision of the 20th century canon as a “fold-out book” (xxx) in which, within the forest of American poetry, each tree represents a different major voice, each branch a descendant: “Terrance Hayes latched onto the thick coiled tubers of Gwendolyn Brooks and Robert Lowell…a brilliant autumnal maple tree marked Langston Hughes bearing leaves called [Michael S.] Harper, [Lucille] Clifton, [Gary] Soto” (xxx). In the Introduction Dove sketches the cultural and poetic history of the 20th century, making cases for her “politics of selection” (xxix) while framing the development of American poetry not as a purely aesthetic phenomenon, but as one decidedly and unavoidably linked to social, historical and political events. Alongside the six “Caucasian males” who laid “the framework for modern poetry” (xxxiii)—Robert Frost, Wallace Stevens, William Carlos Williams, Ezra Pound, T. S. Eliot and (somewhat surprisingly) E. E. Cummings—Dove includes most of the major players of the Harlem Renaissance (too numerous to list here), while alongside the familiar figures of the Black Mountain school (Charles Olson, Denise Levertov and Robert Creeley), she gives space to the more famous voices from the Black Arts Movement, among them Etheridge Knight, Amiri Baraka, Sonia Sanchez and Haki Madhubuti. She also makes room for outliers whose status as important American poets is often minimized or ignored altogether, “the poor, the nonwhite, the female voices” who were kept “from being heard for much of the century” (xxix), or those white men who were overshadowed by their peers in “the cultural elite” (xxxiii).
In fact, Dove maintains such scrupulous attention to the inclusion of both traditional canonical figures as well as the outlying and dispossessed that, by the end of her journey through the century, her omissions become increasingly worrisome. Dove acknowledges the two most glaring ones—Allen Ginsberg and Sylvia Plath—in her Introduction’s Epilogue, explaining that the fees charged by publishers made their work prohibitively expensive. Yet the omission of other important voices is passed over in silence, leaving some glaring holes in Dove’s panorama of American poetry. James Schuyler is turned away from the New York School he helped to create; Lorine Neidecker is left to languish in the obscurity in which she spent most of her life. Thom Gunn, whose pitch-perfect poems of homosexual love and Eros guided the work of many poets included in this anthology, is noticeably absent. Robert Penn Warren and John Crowe Ransom, poets whose theories challenged and provoked the seminal work of Randall Jarrell, Robert Lowell and John Berryman, are missing as well from the family tree. And in a volume that includes some of the most accomplished contemporary poets—Robert Pinsky and Frank Bidart, Sharon Olds and Jorie Graham—where are the indispensable poems of Louise Glück and Jean Valentine? Finally, what literary anthology of 20th century American verse could be complete without the work of Louis Zukovsky, George Oppen or Donald Justice, artists who exemplified a particular aesthetic without which the whole of American poetry would appear anemic and pale?
Compared to its painstakingly coherent early sections, the latter parts of the anthology grow increasingly haphazard, their selections almost whimsical. The work Dove has selected by poets born within the past fifty years seems, at times, more a cross-section of cultural diversity than of literary achievement. Dove’s suggestion that she chose many of these writers because they were “suddenly and loudly “in”” (xxxi) warrants considerable skepticism. How is a shift in something as fickle as taste evidence of enduring artistic achievement? Dove even excuses herself for including work from younger poets that fails to measure up to her exacting aesthetic standards, stipulating that these lesser poems “represent the earlier work of poets yet to reach their peak” (xxxi). Whether or not this argument is worthy of its own intricate presentation, it still fails to explain how these poets merit a place in an anthology where others who made an impact—such as W. H. Auden, for example—have been excluded. “All of the interests are vested,” Morrison said. The problem with Dove’s anthology is not that she shirks responsibility. She has assumed it fully, but for the wrong reasons. Her omissions—what she terms “inevitable lacunae resulting from buried antipathies and inadvertent ignorance”—present themselves more as conscious efforts to shape the appearance of modern poetry, or as a kind of willful laziness at best. If we are truly to be inclusive, we must include work beyond the comforting confines of our own political and aesthetic assumptions, preserving and uplifting the difficult and various whole of American poetry.
Review of Stephen Dobyns' Winter's Journey
First Published in Pleiades (Vol.31 No.2)
Basho. Werewolf bitches. The secret desire to become a rhinoceros. Whatever the narrative frames of the long poems in Stephen Dobyns’ fourteenth collection, Winter’s Journey, their discursive impulse returns again and again to questions of meaning. “Is it the enormity of the daily calamity that makes so many / contemporary poets write lines without meaning or use / language to hide meaning?” Dobyns asks in “Napatree Point.” Even as they push against meaning, these poems question their own effectiveness, and the ability of the poet to enact any change upon the world he is forced to witness. If Dobyns, as he claims, “write[s] poems to find out why [he] write[s] them,” he seems to write about the poet’s place in an increasingly senseless world to overcome “the frustration of being unable to describe / the horror without just shouting, Look at the horror!”
What unfolds from this precarious balance of purpose and senselessness are twelve long-line meditative poems, neatly bookended by two short lyric poems, that chart the course of the mind as it ranges across the events of several winters. Politics. Newspapers. Waiting for a delivery. Dreams. No matter the primary subject, Dobyns invariably finds himself “once more staring out at the winter ocean…at the end of Napatree Point” where the repetitions of “the pounding surf” make it evident that “the subject” of his poems “is no longer about a solution” to the problems of the world, “but about the question itself.”
Each wide-ranging poem in Winter’s Journey comes packaged in a singular title: “Ducks”; “Nickel”; “Mourning Doves”; “Lost.” A mere word or short phrase precedes an entire world of thought. Dobyns explicates this tendency in “Possum,” a poem ostensibly about his dog encountering a possum for the first time at a local trash-heap:
A lyric poem can be a burst of emotion in one moment
of time and a narrative poem can employ its story line
to set up a lyric moment, but a meditative poem can be
a fretful thing, with dark musings coming and going
like crows weaving through winter trees.
Muse and fret these poems do, each string of ideas “coming and going,” the fabric of thought sown together by images of the man-made “world [that] hovers at the brink of collapse” and “the whisper of the natural world [that contains] the secret [the poet] hopes to uncover.” Always the poet remains open to and even seeks out moments of humor and irony that lighten his “heavy load.” “I’m looking for a miracle,” he tells us in “Rabbits”: “Not that I think / it will happen, I’m just keeping the possibility open.
”Dobyns has always written in a precisely pitched conversational diction, and here his invitingly wry, self-deprecating tone lends itself to the kind of broad-ranging, single-sided conversations these poems become. While each of the long poems in Winter’s Journey may begin with a concrete observation, this mode of speech soon gives way to commentary, which invariably branches out into any number of tangential associations, and careens on from there. “Balance” begins, “The other day I looked for Jimmy Hoffa’s grave / (I didn’t find it) as our southbound train sped through / the New Jersey Meadowlands.” Although Dobyns spends over twenty lines discussing Hoffa and his premature demise, this story-line becomes a mere jumping-off point for the poet’s trip to the nation’s capital, a place where he witnesses both “the White House surrounded by goons with big guns” and “a bunch of paintings”: Vermeer’s Lady Writing a Letter and A Woman Holding a Balance, and Cezanne’s The Gardener Vallier. It’s open season from there, as Dobyns discusses famous dictators, his childhood in Bloomfield Hills, Clarence Darrow, and the coming of spring. Like any great patchwork quilter, Dobyns inevitably brings up Hoffa and the Meadowlands again, not as an attempt at closure, but as a deft inter-stitching of themes that creates the kind of circular resonance these poems seem to achieve so effortlessly. By the end of the one-hundred-and-thirty plus lines that make up “Balance,” we find ourselves not so much jostled around in an never-ending stream of alternating currents, but rather pleasantly enmeshed in a carefully orchestrated interweaving series of thoughts and events.
At a certain point, Winter’s Journey’s longest poems begin to feel like challenges Dobyns has given himself: how much can a single poem can contain? If these poems are challenges to the poet, they function as challenges to the world of poetry as well, debating the appropriateness of inclusion and the responsibility of the poet to respond to events beyond the borders of his own four walls. In “Possum,” Dobyns criticizes younger poets for “writ[ing] poems on tiptoe…making fucking, fretting about the past, and / fussing over family matters the safest subjects,” explaining “that’s why I’ve been writing poems on subjects / mostly found in prose. I feel guilty pushing the usual / material when the world hovers at the brink of collapse.” He also goes as far as to criticize “Harvard’s top poetry critic” for taking “pride in never once / having voted,” saying that, to him:
she vanished, she became a nonperson, as if
she had walked out on the human race, her writings
also, since what could she say about poetry if
she separated poetry from the world?
This issue of separating “poetry from the world” seems to be at the heart of this volume, Dobyns’ “radical given”—to use Frank Bidart’s phrase—for speaking out in the first place.
But Winter’s Journey is not a simple tirade against others. If Dobyns is a relentless interrogator, he is most likely to turn that withering gaze on himself. “Isn’t the world my text…as if it didn’t exist / until I’d turned it into language, although each word / I write lessens the precisions of the thought?” Dobyns asks in “Chainsaws,” questioning both the impulse to write and the effectiveness of writing that threatens to diminish what it describes. At other times he debates more metaphysical issues. “Maybe this is about truth and how it seems accessible, / but what is accessible is the illusion of accessibility” he muses in “Looking for the Dog.” As if in answer, “Chainsaws” chimes in, “Do I hide from / my thoughts or does my mind hide from my questions? / Right now the only certainty is uncertainty.” Dobyns eventually turns these cutting questions on his own actions (“my personal survival tool is the sophistry of self-deceit”; “all my actions reek of complicitous acceptance”), on this very volume of poems (“it seems I patch together the absurd and far-fetched / seeking a scrap of comfort that I’m the first to doubt”), and on the worthiness of art itself in the face of so much calamity (“If answers are excuses, is art a more acceptable excuse, / or is it just a twig I put down to tiptoe across the muck?”). Perhaps the answer is neither. At the core of Dobyns’ writing is an unwavering persistence, the gift of an incorrigible “sense of wonder” and a fiery desire to fight what he perceives as a growing “apathy to poetry.” This makes his poems not only thought-provoking and funny, but heartening, a delight and a pleasure to read. One does not come away from Winter’s Journey with a snapshot of a mind at work during a difficult time; one receives the full experience of inhabiting that mind as it travels through the unpredictable landscape of thought “more or less blindly.” “More or less blindly,” Dobyns is careful to repeat. All the more blessed to find the uncommon fresh underfoot.
Difficult Simplicity: On James Longenbach’s The Iron Key
First Published in Kenyon Review Online, Spring 2011
One might not expect poems of great abundance to speak quietly, but in James Longenbach’s The Iron Key, that is exactly what they do. A certain soft-spoken musicality characterizes much of Longenbach’s previous work, but his ability in this book to blend narrative fragment with lyric utterance enlivens these qualities in new ways. The result is a sort of pleasant paradox: a book that complicates through its simplicity, poems that reach furthest when they try to remain still.
Certain passages in this book may strike readers as prosaic, flat to the point of discomfort—that’s because they are. In “The Lives of the Artists,” the poem’s first section becomes a kind of list, documenting various historical and artistic details in the Church of San Lorenzo in Venice:
Construction of the nave was overseen by Cosimo, son of Giovanni.
Clement VII, grandson of Cosimo, commissioned the library
As well as the counter-facade of the church with
Its balcony for the exposition of relics. Unfinished at his death
The bronze reliefs of Donatello were designed
To be seen in sequence, at eye level.
So much for abstract language and metaphor. Even when the poem veers into the territory of personal and intimate relationships, the cataloguing tone remains unchanged:
The surface of the bronze is animated
Only if you bring a flashlight
As my teacher did in 1981. For a year
I lived in her large apartment in Trastevere.
In exchange for the room I walked her dog.
His name was Remo. Her husband had died.
All conveyed with the flatness of an historical document. But the concluding lines of this section reinvigorate our perception of the preceding details:
She said two important things.
First, you need to carry a flashlight.
Second, isn’t this beautiful.
To truly feel this sense of wonder as an internalized and visceral force, one that is not simply deserved but absolutely necessary, we must first “feel an equally convincing lack of wonder” (Longenbach, The Resistance to Poetry, 102). Longebach’s gift is that he calls our attention to the seemingly mundane in such a way that returns our attention to the space in which we actually live our lives, a space suddenly infused with transcendence.
A sense of resolution might easily accompany such moments, but Longenbach resists this temptation. Rather than create “explanations of experience that…threaten to dispel its wonder” (Longenbach, 97), he wants his poems to “reawaken us” to what he calls “our pleasure in the unintelligibility of the world” (Longenbach, 101), the imminent sense of something always just about to happen.
“Mercer Street,” which overlays the stories of residents living at different periods in time on the same street, is a web of unresolved storylines: “Elizabeth, called Betty,” and her “five daughters: Gale, Mary, Jean, Roberta, and Fran”; a certain “Albert” who “published the General Theory of Relativity in 1916”; Betty’s dog “Fuzzy” who “follow[s] Albert home”; and the speaker, who hears “these stories, all of which are true” from a neighbor “when [he] moved to 1685.” At the end of the poem, where we would most expect it, Longenbach eschews closure, avoiding conclusions that could be translated into articulable experiences. “Barberry, a locust chewing on a leaf. / Fran still drives downtown but once she gets / There can’t remember why,” the poem concludes, and we are equally uncertain as to the nature of our journey and its meaning.
It is as if each poem in The Iron Key draws a map of a single subject by charting routes that lead—not directly to their source—but around it, as if to outline its shape in the center. Take “Ficus Carica,” which links ancient and modern civilization through the recurring image of a fig tree. From “Life in the forest” to “Diospolis, city of God,” where “Figs grew plentifully at the roadsides,” we arrive in the modern American city: “Nights aren’t colder where we live, / They’re longer; spring comes late.” The passages connecting these stations in the poem are straightforward and unadorned; they perform the suggestive work of implication almost unobtrusively. On either side of instructions for wintering a fig tree—“ before the night of the first frost, / We sever the roots on one side… Then dig a trench on the other”—lies the supposition that if “tombs are eternal homes, / Then our homes are merely roadhouses” and its reply: “[Snow] covers our houses, night covers the snow.” We receive sense and deep feeling from “Ficus Carica,” but not the kind we can easily define.
At the core of The Iron Key is the city of Venice, which the poet uses as a backdrop for events in his own life (“I remember // Missing the night train to Rome, / Sleeping in the Campo Santa Margherita”) and for the historical legends of the city (“The oldest door: door-knocker / Shaped like a dolphin”). Venice ultimately serves as a kind of imaginative middle-ground connecting characters in the poet’s life who have no mobility outside the provincial locale of their own lives in Pennsylvania (“Northhampton, where my parents grew up, was a cement town”) or Rochester (“Honoré Sharrer worked in a farmhouse near Rochester, New York”), and those parts of the poet’s imagination that have almost unlimited free reign: Ampelos and Dionysus; Theseus and Ariadne; the plot of canals and streets unfolding like a map in sleep (“Often at night I fall asleep imagining this walk. / Hills, valleys, rivers, woods, fields—”). Venice also serves as a focusing point for the poet’s own sense of vocation and artistic purpose. In our first glimpse of the city, the speaker tells us how, at a young age, “Floating across the Grand Canal / I stepped into my mind” (“The Iron Key”), while later he confides, “Because I wanted to be seen // I made sentences, / I arranged them in lines” (“Seven Venices”).
However, instead of lingering in a single place, The Iron Key uses Venice and its retinue of historical and personal images as an anchor, ranging across a diverse collection of stories. The poems in this volume inhabit locales as disparate as Lake Ontario and Australia, New York City and the Greek isles of antiquity. Invocations to the Greek gods (“Hephaestus, carve me a hollow cup!”) and stories of the poet’s childhood (“The basement where I learned how to paint, / How to hammer a nail”) appear side-by-side with characters from the poet’s adult life (“The last time my father and I went to MoMA / We lingered in the sculpture garden”) and emblems from shared cultural history (“Westmoreland. McNamara. Outside the war was on.”). Factual reports of the poet’s age, dates of events, the names and addresses of previous owners of used books and even the record label numbers of albums exist alongside quotations from Larkin, Pound, Lowell and Yeats. Descriptions of artwork by Donatello and Carl André share equal space with details about dog-walking, Easter-egg painting, and instructions on how to climb stairs or eat food with a fork and knife. Technically, however, the book is governed by a pervasive temperament that unifies this diversity with clarity and restraint. The poems themselves, in their visual perspicuity on the page, are an embodiment of this elegance and simplicity, a world in which we quickly become immersed for both the straightforwardness of its presentation and the surprising depths to which it leads.