2017 Forward First Collections Reviewed #5 – Eric Langley

My work here is almost done . . .  This is the fifth and last in the series of reviews I have been posting over the summer months of the 5 collections chosen for the 2017 Forward Prizes Felix Dennis award for best First Collection. The £5000 prize will be decided on 21st September 2017. Click on these links to access all 5 of my reviews of the 2016 shortlisted books (eventual winner Tiphanie Yanique)  and all 5 of my reviews of the 2015 shortlisted books (eventual winner Mona Arshi).

The 2017 shortlist is:

Maria Apichella – Psalmody (Eyewear Publishing) – reviewed here

Richard Georges – Make Us All Islands (Shearsman Books) – reviewed here

Eric Langley – Raking Light (Carcanet) –  reviewed below

Nick Makoha – Kingdom of Gravity (Peepal Tree Press) – reviewed here

Ocean Vuong – Night Sky with Exit Wounds (Cape Poetry) – reviewed here

download

Do poets owe their readers explanatory notes? The pro-accessibility reply is ‘On principle, no!’ The googlers reply is ‘Not necessary – let your fingers do the walking’. Others might concede, ‘On occasions, maybe, for clarity’s sake or to take the piss out of critics and academe (see T.S. Eliot). But reading Eric Langley’s debut collection – if it’s proving hard to hang on to his erudite coat-tails – perhaps you cry ‘Yes, yes, for goodness sake!’ In fact, such pleas have already been answered by a curious, anonymous website that has sprung up to explicate many of these poems. Talk about poetry moving from the writer’s desk to the academic lecture hall without passing through an ordinary reader’s hands! It’s because Langley scrupulously offers us no help at all in positioning ourselves to read about the Chinese tradition of walnut gambling, Ancient Greek painter Zeuxis, Picasso’s father, Stephen Grosson’s 1579 book Schoole of Abuse, Jeremy Bentham’s panopticon, Derrida on postcards, Argus, Eurydice, Zeno, Edgar Allen Poe and (twice) the art historical term pentimenti. And that’s mostly from the opening 50 pages of this 128 page book (I think it’s about 40 pages too long).

41y6M-ulhlL._SX304_BO1,204,203,200_

On the other hand, Langley often writes with a vigour and robust rhythmical quality to perform (all these poems are very performative) a sort of Elizabethan riffing to scatter-shot effect. He has a slightly annoying, almost reflex habit of sampling bits of Shakespeare mid-poem (especially from Hamlet) but Ted Hughes wrote of Shakespeare’s language that it was “an inspired signalling and hinting of verbal heads and tails both above and below precision, [a] weirdly expressive underswell of musical neargibberish” (‘The Great Theme: Notes on Shakespeare’ (1971)) and at his very best Langley catches some of this. Literally born into the Cambridge school (Langley’s father, R. F. Langley, with his son, would often holiday with J. H. Prynne), Langley junior invigorates that difficult style with a 1590s fizz and gristle (his day job at UCL is studying the bard and more obscure Elizabethan texts) in poems whose image field is most often ekphrastic, whose emotional stance is often surprisingly sentimental and whose dominant atmosphere is one of loss.

The loss is key. Fundamentally this is about language (Cambridge School again) as the poor relation to ultimate reality. Our every living moment is a catalogue of loss; certainly our every communication is a clumsy moon-shot at a too-fast moving target, a shot also plagued by the drag of our words’ etymologies. But this is also (like the Forward short-listed books by Nick Makoha and Ocean Vuong) a book about lost fathers (Langley talks about this and other things and reads a poem in this interview). In addition, Langley’s sense of loss is elsewhere associated with the recall of a romantic attachment, what he refers to at one point, transmuting Anthony Burgess, as “memory’s ultraviolence”. This stirring of long-buried materials is what the book’s title alludes to. Raking light is used in art historical investigations to reveal the artist’s false starts and abandoned intentions – a sort of alternative historical version of the final painting. In fact, it’s that often over-done, old poetical favourite, the palimpsest, in art historical terms.

So ‘In raking light’ the narrative voice explains “in the beam’s fetch / the urgent silt sits up”. Perhaps my ‘explain’ is not the right word here – there is a sort of querulous (lover’s?) complaint going on in the tone as if the voice resents this uncovering of the past.

 

Once, there was life here –

residual and errant –

hushed since, shucked under

the thick skin, the tough slough.

eusq2

The vowel music in these few lines illustrates one of the pleasures of Langley’s work, but the “thick skin” is a gift to those who might accuse him of tending to bury hurt and loss under an avalanche of erudition rather than bringing it to the light. Indeed, it’s debatable whether this poem (in 8 sections), as it continues to offer multiples of synonymous formulations of this buried/hidden trope, manages to express a humanly complex emotional state or simply obscure it in a playful, bravura performance. The poem to read alongside this one is ‘Eurydice in Euston Square’ which – once it has got past its tacked-on allusions to Orpheus’ lost wife and Proserpina – proceeds much more nakedly and accessibly:

 

Come back up stairs

if you read me

 

up in the subway

missing the tube travel,

 

missing the coach trips,

all the seaside rides,

 

the telephones, the postcards,

telegrams on spun wire;

 

come back up stairs,

and I’m hanging on

 

subjunctives, hanging on

superlatives, hanging on

 

the sound of someone

long gone to static

(apologies for some loss of formatting here – blame WordPress)

slide003

The more linguistic and epistemological losses that preoccupy Langley are clear in the opening line of the opening poem, ‘Glanced’: ‘You lovely looker on and by and by and.” The interruptive full stop is (ahem) the point (Langley’s love of puns can be infectious). The idea is then played out (again in a riffing, repetitive style) via another old favourite, Zeno’s arrow, though this time the target is Zeuxis’ painting of grapes which (in legend) was so realistic that birds swooped down to peck them. Art imagined to be closing on the real – of course, it proves a delusion. The arrow does strike the canvas but penetrates what is really nothing, then slams into a “wall”. The final section of the poem, in fact, does suggest some possible success (see Hughes’ comment on Shakespeare’s ultimate expressive achievement through signals and hints). The concluding lines display Langley’s vigorous use of anaphora, rhyme, punning and Shakespearean allusion:

 

So glancing blown by,

so palpably hit away, so

 

keep so lovely looking still

keep lovely looking till

 

until each hungry bird

has flown and had his fill.

MMP123510

The sequence, ‘Albada: Pigeons on pink’, starts (once we’ve done the googling to find out) with Picasso’s painter father, Don Jose Ruiz y Blasco. He liked to paint pigeons and for a few sections he sounds pleased with the results. But then young Pablo asks for a pencil and his father is astonished at the boy’s skill, or the degree to which his art seems to approach reality: “all these real these / really real pigeons”. Via another allusion to Hamlet, Langley then morphs the poem into an address to his own father (who wrote a poem called ‘Jack’s Pigeon’) though the two sons – Pablo and Eric – are blurred together, avoiding filial arrogance in a burst of filial piety: “it’s all still yours, still yours to say, Jose”. An albada is a Spanish love poem – this one has been re-geared into a piece about the son’s love of a father.

The two poems called ‘Pentimenti’ return to the ideas linked with raking light. The Italian word means ‘regrets’ and in art history it refers to changes an artist makes and covers over in the process of creation. The first of the poems is shorter and mixes images of painting with those of telephoning and it’s the latter that suggests this is really driven by a broken relationship in the modern world: “lost out here – dialling, dialling”. Such loss of contact and communication trips all Langley’s switches. A similar instinctive, welling up, or inundation, of potent material can be seen in the over-long, repetitive sequence in the middle of the book. This springs from a detail recounted by Galen of Pergamon that Ptolomaeus, King of Egypt, in assembling his great library, would take books from any ship that sailed into port, have them copied, then give back the copies, retaining the originals for his own book shelves. So language, knowledge, forgery, copies, signs, semiotics, morse code, the Dewey system of classification, plus Hamlet on the pirate ship and the final Alexandrian conflagration – Langley throws it all into the mix  and gives it a good stir.

124251-004-BDCAF293

For me, the second ‘Pentimenti’ is a much greater success, presenting itself as a literal palimpsest of the earlier poem – the thoughts, drafts and revisions that might have led to it. The performance here is not the dazzling, often impossible to follow footwork of other poems in the book, but rather one of hesitations, lines of thought taken up, then dropped, crossings out and (literal) fadings out. For me this expresses the difficulties of expression more effectively than many other poems, especially in the revisions we witness which involve a switch of verb tense from present to past. Most of these observations seem (again) to be focused on a romantic relationship so that what is the case (first draft) is being transformed into what was before our very eyes. I think (actually, I’m not sure) the sequence drifts latterly towards the relationship with the father again but even the obscurities here play an affecting role and the collection’s final lines remind me of the tragic, closing moments of Brian Friel’s play, Translations, in which the Gaelic language, culture and memory seems to be fraying and withering to nothing even as we watch and the lights dim.

Langley’s book will infuriate many and please the few. There is an impressive peculiarity here, a performative jouissance concerning language and learning which the Forward short-listing committee must be responding to. But I do wish he’d had a tougher editorial voice to cut the length of the book which – especially in the mid-sections – indulgently outstays its welcome.

eric-langley-

This Must Be All: Robert Frost’s ‘Two Look at Two’

I have recently posted about Robert Frost’s brief essay ‘The Figure a Poem Makes’ as well as on one of his lesser known poems, ‘A Soldier’. The latter is one of the poems I’ll be teaching this coming academic year as set by the Cambridge International Exam Board: see page 47. Student essays are supposed to offer a close analysis of one (or two poems) while also exploring a wider understanding of what the poet is doing in terms of methods and concerns (techniques and themes). Another of the set poems is discussed in what follows: ‘Two Look at Two’. I read the poem here:

220px-TheDyersHand

In The Dyer’s Hand (1963), Auden’s essay on Frost opens by observing that, if asked who said ‘Beauty is Truth, Truth Beauty’, most people would reply ‘John Keats’. Auden differs, arguing the famous phrase is really something Keats makes the Grecian urn say so the author maintains some dramatic distance between himself and the poem’s questionable statement. This is also a very Frostian device – though not one that Auden probes in his subsequent discussion of the poems. Whenever we read Frost, it’s important to be alert to such ironic distancing from the (simply understood) lyric voice or ‘I’. In fact, ‘Two Look at Two’ is a poem which does not obviously lend itself to this ‘dramatic’ sort of interpretation as its narrative voice seems more reliably omniscient, or at least impersonal. And yet the obvious meaning of the poem is not characteristic of a poet whose work can be dark and pessimistic, indeed labelled “terrifying” by Lionel Trilling in 1959. In the poem, a couple of lovers, walking up a mountain, encounter a corresponding pair of deer – a doe and buck. At the end of the brief, uneventful encounter the narrator reports that the human couple sense a “wave” of reciprocated love emanating from the “earth”. At the conclusion of this discussion, I’ll look again at whether the narrator’s confident assertion of this should be taken at face value.

The first and last words in the poem are the same: “love”. The opening 3 lines are full of qualifying equivocations with the choice of verb form “might” and the vague but limiting phrases about how far up the mountain side the couple will go: “A little further up” and “not much further up”. It is the twin forces of “love and forgetting” which have the potential to drive them higher up the mountain. The two are probably linked in that, absorbed in their mutual love, they may become forgetful, neglectful of the potential dangers in the landscape. The risk of self-absorption (even in the cause of romantic love) is raised here by Frost, a risk encountered by other narrators in poems like ‘An Encounter’, ‘The Wood-Pile’ and most clearly in ‘Stopping by Woods…’ In the latter, the allure of the snowy woods is strongly felt by the narrator (“The woods are lovely, dark, and deep”) but his work and social responsibilities probably prevent him from abandoning the road and risking/welcoming death by exposure.

carlwarkwall

In many cases, the chief risk is a neglect of the boundaries that in Frost’s world it seems wiser to acknowledge and adhere to. In ‘Two Look at Two’ this is clear in the forceful verbs used in the following few lines (“They must have halted” and “they must not go”) and it may explain the optimistic nature of this poem that we see the lovers in fact do adhere to the limits set. Lines 5/6 suggest they have thoughts not of over-reaching or dizzying aspiration but rather of the dangers present to them: “With thoughts of the path back, how rough it was / With rock and washout, and unsafe in darkness”. Frost’s music here is suitably rough and threatening with its harsh consonants and internal rhyme (path/back), the growling ‘r’ sounds followed by a swilling of sibilance (washout /unsafe /darkness) suggestive of the water-eroded path on the hillside. When they encounter the actual physical barrier of a wall, Frost bulks it up (despite its ruined state) in the reader’s ear with heavy plosive ‘b’ sounds: “they were halted by a tumbled wall / With barbed-wire binding”.

This is not a barrier to be passed easily – and the lovers do not even try. They possess a sort of Frostian piety or reverence most clearly seen also in ‘Mending Wall with its repeated maxim: “Good fences make good neighbours”. ‘Two Look at Two’ does allow its lovers a residual “onward impulse” which they spend, or expend, simply by gazing up along the path “they must not” now follow. The dangers that lie there are again described with a telling adjective (it is a “failing path”) and a haunting moment of hypothetical personification: “if a stone / Or earthslide moved at night, it moved itself”. It is at this point that we hear some words spoken by the lovers. Their words are brief and (effectively) firmly monosyllabic – “This is all [. . . ] Good-night to woods”. But they are accompanied by a sighing of regret that the walk has reached its limit. Frost here is accepting the reality of human desire – that “limitless trait of ‘There Are Roughly Zones’ –but he and the lovers see the risks of its limitless pursuit.

download

The lovers’ clipped statements are answered in kind by the narrative voice: “But not so; there was more.” The clipped, heavily punctuated nature of lines 13/14 make them a clear, early turning point in the poem, a moment of stasis and some tension. The unpunctuated and enjambed line 15 then sets the narrative flowing again as it records the sudden presence of the doe, staring back across the wall at the lovers. The mirroring effect is most important and presented through the plain language of lines 16/7: the doe is looking at them “Across the wall, as near the wall as they. / She saw them in their field, they her in hers”.  In each line the caesura acts as the wall, dividing and join the two halves of the lines. The repetitions of ‘wall’, ‘they’, ‘their’ and ‘her’ slow and focus the reader on what the title suggests is the mutual regard occurring on either side of the wall.

Frost’s narrative slides seamlessly into the doe’s perspective, imagining her difficulty in seeing the couple. Though watched carefully, their alien appearance is conveyed in a simile: they are “like some up-ended boulder split in two”. But the couple perceive no “fear” in the creature and Frost’s formulation – “they saw no fear there” – also suggests they feel no fear on their part either. In fact, lines 21-24 rather suggest the couple, “though strange”, do not possess much interest for the doe:

She could not trouble her mind with [them] too long,

She sighed and passed unscared along the wall.

Notably, she also shares the ‘sigh’ with the couple and in this way the shared mutuality of the encounter is emphasised, preparing us for the final affirmative moments of the poem.

download

The couple’s speech (line 25) suggests – through italicisation, short phrases and the rhetorical question – that they are breathlessly impressed. They think this is “all” but there is more to come. Frost’s poem ‘The Most of It’ comes to mind, recording as it does the appearance of another creature (“As a great buck”), its advent perhaps a response to a man’s demand for “counter-love, original response”. There, the creature seems brutish, indifferent, unaware, alien and incomprehensible as it stumbles off into the underbrush. ‘The Most of It’ (bafflingly not a poem included in CIE’s set poem list) is a key poem to contrast with ‘Two Look at Two’. In the latter, a buck also appears and, despite its more challenging even arrogant tone, it is never as frighteningly remote as the creature in ‘The Most of It’.

The buck of ‘Two Look at Two’ announces itself with a “snort” and is a more stereotypically masculine presence with its antlers, “lusty nostril”, its jerking head and its (imagined) arrogantly dismissive questioning of the couple. But his difference from the doe is minor as we recognise a whole line repeated: the buck also stands looking at the couple, “Across the wall, as near the wall as they”. It’s perhaps not clear who is interpreting the shaking of the buck’s head as questions. It’s either the narrative voice itself or that voice reporting (omnisciently) on the thoughts of the couple. His questions verge on the belligerent:

Why don’t you make some motion?

Or give some sign of life? Because you can’t.

I doubt if you’re as living as you look.

download

If we are going to find disharmony in this seemingly mutual encounter, this is where it might lie. The buck’s questions portray the couple as standing respectfully, perhaps in awe, certainly in silence. The impact of the (imagined) questions is to make the human couple “almost” feel “dared / to stretch a proffering hand – and a spell-breaking one”. So the buck’s obstreperous attitude strikes the couple as a dare to reach out across the divide. Such an action would be to proffer, “to hold out or put forward (something) to someone for its acceptance”, hence a gesture of friendship. But Frost also makes it clear such a reaching across the divide would break the spell of mutual regard which has been the subject of the whole poem. In fact, the moment of choice – a topic of so many other Frost poems, most famously ‘The Road Not Taken’ – is passed over as the buck, just like the doe, moves away, “unscared along the wall”.

The final 5 lines deal with the impact on the lovers. Again, they briefly speak: “This must be all”. And on this occasion, the narrative voice agrees: “It was all”. The final phrase in ‘The Most of It’ is “and that was all”. Is this the cry or half-question of the disappointed man asking, ‘Is there no more than this’? Or is it a rapt, stunned whispering in the face of a vision of a unitary world declaring, ‘So this is all and all’s connected’? You could ask the same questions about the end of ‘Two Look at Two’ though the couple’s italicised emphasis in line 39 and the fact they continue to stand, as if rapt and wrapped still in the experience they have just had, surely does not suggest disappointment. Frost uses the metaphor of the “wave” sweeping over them, suggesting an irresistible inundation, a largeness of feeling derived from this minor incident. It is “As if the earth in one unlooked-for favour / Had made them certain earth returned their love”.

But the “As if” that opens line 41 cannot be ignored. This is how it felt – for the lovers. I don’t think Frost wants to deny them their experience. But perhaps they are still too absorbed in their own “Love and forgetting”. This is where the sense of the poem as a dramatic performance perhaps is relevant, in this case the incident rosily-coloured by the perceptions of the lovers. We ought to hesitate before we conclude that Frost himself sees the earth as in fact mutually responding with love. This would be exactly the “counter-love, original response” that so signally does not occur in ‘The Most of It’. The optimism of ‘Two Look at Two’ cannot be dismissed – but nor can it be taken in any simple way as the real and final ‘message’ of its author.

download

 

The Cleansing Tang of Otherness: C. S. Lewis’ ‘A Grief Observed’

By 1956, C.S. Lewis was famous as a Christian apologist, literary historian, critic, BBC broadcaster and a writer of science fiction and children’s books (the Narnia books appeared almost yearly from 1950 to 1956). He had long been a confirmed bachelor, living with a housekeeper and his brother in Headington, just outside Oxford, since 1930. For most of his life he’d been a don at Magdalen College, Oxford. Just the year before, in 1955, he had accepted a new professorship at Magdalene College, Cambridge, but remained living in Headington. An establishment, if eccentric, figure whose views on so many things are scarred by the era in which he grew up, nevertheless he is a writer capable of remarkable insight.

Agriefobservedcover

He first met Joy Gresham in September 1952 and the two grew closer over the ensuing four years. Gresham was an American whose marriage was collapsing. By 1956, she wanted to remain in the UK with her two children, but the Home Office refused to renew her visa. To secure her residence, Lewis offered to marry her in a civil ceremony in a registry office. He seems to have suggested that he already loved her in all ways but one – the erotic – and he would continue to do so. In fact, they had just four years of marital happiness (and a love that seems to have included the erotic) before Gresham died of cancer in July 1960. Lewis jotted thoughts down after the event, referring to it as a record, “a defence against total collapse, a safety valve”. What he wrote was published in 1961 (under a pseudonym) as A Grief Observed. A version of these events is played out in the film Shadowlands (1993).

A Grief Observed does what it says on the tin. Lewis observes the progress of his own grief after the death of Joy Gresham – she’s referred to in the text as Helen. For example, “No one ever told me that grief felt so like fear. I am not afraid, but the sensation is like being afraid. The same fluttering in the stomach, the same restlessness, the yawning. I keep on swallowing.” A little later: “I am thinking about her nearly always. Thinking of the H. facts – real words, looks, laughs, and actions of hers. But it is my own mind that selects and groups them. Already, less than a month after her death, I can feel the slow, insidious beginning of a process that will make the H. I think of into a more and more imaginary woman.” It’s these thoughts about a closely observed mental process that particularly interested me.

 

download
Lewis with Joy Gresham

 

Way back in 1926, in a now mostly unread long poem of ‘scientifiction’ (as he called the sci fi genre) called Dymer, an individual who for years has been refined, clipped, moulded and adorned by an oppressive regime suddenly acts freely: “Then came the moment that undid the whole – / The ripple of rude life without warning”. On that occasion, the rebellion of real/rude life takes the form of an almost inadvertent violent action. But this pattern of the mental/social construct being breached by an undeniable and more authentic reality seems for Lewis to have been one of those magnetic norths that serve to guide any reflective individual’s thinking. In Lewis’ religious thinking, the authentic was, of course, the presence of God. Epistemologically, he never doubted a real presence behind all perceived phenomena. And this is the point he makes in relation to his recall of his wife.

download

The accumulating false image of Helen would, of course, be founded on fact, nothing fictitious as such, but the composition of the image would become more and more his own. He compares the process to the settling of snowflakes: “little flakes of me, my impressions, my selections, are settling down on the image of her. The real shape will be quite hidden in the end”. Eventually, if the process continues uninterrupted, the image “will do whatever you want. It will smile or frown, be tender, gay, ribald, or argumentative just as your mood demands. It is a puppet of which you hold the strings”.

Lewis wonders if this is the real meaning of all those ballads and folk tales in which the dead return to the living to inform us that our mourning somehow does them wrong. Counter-intuitively, he argues it is our passionate grief that actually cuts us off from the dead. In such moments, because of the power of our emotion, all is “foreshortened and patheticized and solemnized by [our] miseries”. The real presence of the lost one is swamped and submerged beneath a passionate egotism. Lewis observed something resembling this just a week after Joy’s death. An American, Nathan Starr, who he’d not met up with for years, visited him in Oxford and, in his notes, Lewis wrote: “don’t we often make this mistake as regards people who are still alive – who are with us in the same room? Talking and acting not to the man himself but to the picture – almost the précis – we’ve made of him in our own minds? And he has to depart from it pretty widely before we even notice”.

download

This matters less when the real person is on hand to breach and explode the fictional composition we make of them – though Lewis is right to note how tenaciously we hang on to our précis before accepting its divergence from the real. But in the case of the dead? “The reality is no longer there to check me, to pull me up short, as the real H. so often did, so unexpectedly, by being so thoroughly herself and not me”. In some of his most moving lines, this ageing don and once-confirmed bachelor argues: “The most precious gift that marriage gave me was this constant impact of something very close and intimate yet all the time unmistakably other, resistant – in a word, real”. One of Lewis’ great gifts was his ability to communicate. He often declared his belief in the vernacular, even (or rather especially) when it came to religion, arguing the vernacular was the real test – if beliefs could not be turned into it, then either you didn’t fully understand them or you didn’t truly believe them. In A Grief Observed, he describes what he misses of his wife’s real presence, “the rough, sharp, cleansing tang of her otherness”. In contrast to the puppet-like, “insipid dependence” of the image or précis created by the person left behind, the lost one’s real presence was “obstinate, resistant, often intractable”.

 

Summer-Seminars-Banner
Lewis’ house in Headington, Oxford

 

Moving from this particular to the general, it’s here that Lewis memorably declares “all reality is iconoclastic”. Our true acquaintance with reality or real presence is the only way to cleanse and scour our egotistical preconceptions whether of the dead or the living: “Not my idea of God, but God. Not my idea of H., but H. Yes, and also not my idea of my neighbour, but my neighbour”. In William Griffin’s hyper-episodic biography of Lewis, he reports a 1944 BBC broadcast given by Lewis in which he refers to Christians as “new men”, a new step in evolution. This is because they have abandoned their own personalities and allowed God to inhabit them. In looking for your self, Lewis argued, you find only hatred, loneliness, despair and rage. In turning away from the self we find “Him, and with Him everything else thrown in”. This is interesting as it’s a later (though ironically more traditional) version of Keats’ Godless explanation of the importance of negative capability (which I have discussed at length elsewhere).

Whether in Keats’ or Lewis’ view, what the individual – whether we think of ourselves as artists or not – must always bring to the table is our attentiveness. The etymology of the word attend shows its roots lie in the Latin verb tendo – to stretch, to stretch out. The effort implied is the energy and precision with which we must perceive and this energy breaches the accumulated shell, the snow-cover of our preconceptions. At the close of A Grief Observed Lewis says “Attention is an act of will. Intelligence in action is will par excellence”. The willing poet, of course, must apply attentiveness in 3 directions – to the outer world (including the living and the dead), to my inner conditions, to my language.

download

 

 

 

 

 

 

 

 

 

Too Short an Arc: Robert Frost’s ‘A Soldier’

I recently posted a discussion about Robert Frost’s brief essay ‘The Figure a Poem Makes’. In this post I’m looking at one of the poems I’ll be teaching next year from the Cambridge International Exam Board’s list of set texts. See page 47 of the Specification. Essays are supposed to offer a close analysis of one (or two poems) while also exploring a student’s wider understanding of what the poet is doing in terms of methods and concerns (techniques and themes).

download

Robert Frost’s seldom discussed sonnet, ‘A Soldier’, was first published in West-Running Brook (1928). The choice of the indefinite article in the title contrasts immediately with a war poem like Rupert Brooke’s ‘The Soldier’ in which some effort is made to capture an individual voice, a specific occasion for grief. In Frost’s poem, the soldier’s death is rather an opportunity for the poet’s characteristic reflections on life’s limits and freedoms, on boundaries, on the relationship between our place on earth and our aspiration to something else.

He is that fallen lance that lies as hurled,

That lies unlifted now, come dew, come rust,

But still lies pointed as it plowed the dust.

If we who sight along it round the world,

See nothing worthy to have been its mark,

It is because like men we look too near,

Forgetting that as fitted to the sphere,

Our missiles always make too short an arc.

They fall, they rip the grass, they intersect

The curve of earth, and striking, break their own;

They make us cringe for metal-point on stone.

But this we know, the obstacle that checked

And tripped the body, shot the spirit on

Further than target ever showed or shone.

download

On the page, Frost does not divide the structural elements of this broadly Petrarchan sonnet, but it is useful to think of them for the sake of analysis and I refer to quatrains, octet, sestet and volta where relevant. Here’s me reading the poem with the text differently chunked into units of sense.

Line 1 immediately treats the dead soldier to a metaphorical (more strictly metonymic) transformation – he becomes his own weapon. But the kind of dehumanisation suggested by the ‘man=lance’ image does not lead to more obvious themes about loss of individuality in war time. Also why Frost chooses such an archaic weapon as a lance is not clear – perhaps he was thinking of a painting, perhaps he wanted to distance the death from more contemporary images of war (the poem first appeared 14 years after the end of WW1), perhaps he felt it would give him more freedom to explore the symbolism of the death without personal, (distracting?) human entanglements. The opening 3 lines of quatrain 1 (Q1) are as follows:

He is that fallen lance that lies as hurled,

That lies unlifted now, come dew, come rust,

But still lies pointed as it plowed the dust.

broken_lance_cav

The repetition of the verb “lies” is striking and emphasises the soldier’s passivity in death and the subsequent stillness of the lance. The adjective “fallen” confirms this idea. The end of line 1 seems to mean something like ‘the lance lies just as/in the way it was hurled’. So the throw was a failure, an ineffective effort, as also suggested in line 3 where we are told it has merely “plowed the dust”. The lance’s metaphorical ploughing of the earth further suggests an ineffective, unfertile, unproductive act. Line 2 reinforces these images of passivity, inaction, ineffectuality, as the lance “lies unlifted” over a length of time (duration suggested by the hesitations of the heavier punctuation in line 2) likely to give rise to both “dew” and “rust”. So this is not an image of death and failure in the heat of the battle; it may indeed be long after. Frost seems more than happy to draw the reader’s mind away from what might be the actual condition of the flesh and blood soldier himself by this stage. His dewy, rusty lance, plugged point first into the earth, stands in for him. This is not a poem of personal grief or lament for a warrior’s lost life. That it ought to have a bit more concern for that theme (to be a bit less exploitative) is one of the reasons why we may find reading the poem an uneasy experience.

Line 4 introduces the plural pronoun and – crossing the unmarked boundary between Q1 and Q2 – we are off into more generalised realms of philosophical speculation.

If we who sight along it round the world,

See nothing worthy to have been its mark,

It is because like men we look too near,

Forgetting that as fitted to the sphere,

Our missiles always make too short an arc.

The image of ‘sighting’ along the lance perhaps re-instates more modern methods of warfare (rifles with sights?) but whether ancient or modern, Frost suggests, in looking for a suitable target or “mark”, we fail, we see “nothing worthy”. This is more hyperbolic than factual perhaps, given that we are sighting along the lance and apparently gazing “round the world”. It’s this latter phrase – its easy familiarity enabling Frost to smuggle it past the reader’s guard against inappropriate pretention – that initiates the poem’s elevation from battle-field incident to generalised speculative discussion about human aspiration and limitation.

download

The simile in line 6, comparing the observing “we” to “men” has been noted and criticised by H. A. Maxson (On the Sonnets of Robert Frost (1997)). He objects that the observing “we” are surely “men” (in the sense of human) and so the simile barrenly compares like with like. Maxson suggests Frost intended something like ‘isn’t it just like men’, a sort of frustrated, critical aside (self not excluded) that human beings have very limited powers of observation. Another way of reading the moment may be to emphasis the gender specificity of the reference: is this limit to our sight a specifically male problem?

Of course, it’s not mere shortness of optical sight that is the issue, but a “Forgetting that as fitted to the sphere, / Our missiles always make too short an arc”. The phrase “as fitted to the sphere” works in the same way as “round the world” did earlier. Frost is urging us to forget the battlefield where the poem began; the discussion now is about our place in the world/sphere and how we perceive it or not. Though the use of the word “missiles” does suggest a return to the militaristic, it works as a more generalised allusions to human tools, all carefully “fitted to the sphere” but because of that they/we are unable to contemplate what may lie beyond it. For this reasons our tools, missiles, thought and perceptions all fall short, they “make too short an arc”.

 

download
Robert Frost

 

The arc image reminds us of the interim statement in Frost’s ‘Birches’ that the narrator would “like to get away from the earth awhile”. In ‘A Soldier’ the desire for a similar escape is expressed more indirectly in the constriction and thudding physicality beyond the volta, at the opening of the sestet, descriptive of all lances’ fate when limited by human “sight”:

They fall, they rip the grass, they intersect

The curve of earth, and striking, break their own;

They make us cringe for metal-point on stone.

The short phrases, heavy punctuation and repeated 3rd person pronoun as well as the violence of words like “rip”, “striking” and “break” convey Frost’s sense of the tragic, destructive quality of such limited aspiration and vision. There is a double wounding implied as the lances intersect and puncture the earth itself and in doing so “break their own” (curve, I take it).

Frost’s use of the word “cringe” in line 10 is interesting. The root of the word is relevantly related to Old English cringan, crincan to ‘bend, yield or fall in battle’. Its modern meaning is to bend one’s head and body in fear or apprehension or in a servile manner or to experience an inward shiver of embarrassment or disgust. So our human failure to see or aspire beyond the earth – represented here by the lance’s metal point striking stone – becomes a defeat of sorts, an act of weakness or servility, at least of embarrassment or disgust at our own inadequacy. It is as if the birch swinger in Frost’s other poem has no other option but to remain in his despondent state, “weary of considerations”:

And life is too much like a pathless wood

Where your face burns and tickles with the cobwebs

Broken across it, and one eye is weeping

From a twig’s having lashed across it open.

5727567383_f719380140_o

It’s at this point the birch swinger expresses the wish to “get away” from earth by climbing the tree and swinging on it. But this is no simple, one-way,  transcendent wishfulness. In ‘Birches’ the narrator always intends to come back to earth and “begin over” because – in two of Frost’s most moving lines – “Earth’s the right place for love: / I don’t know where it’s likely to go better”.

‘A Soldier’ lacks the uplift (for reader) and complicating paradoxes of ‘Birches’. The sonnet dwells long and hard on our limitations, our poor aim and aimlessness, the burns, tickles and cobwebs. But the sestet ends in a declarative mode, not typical of Frost who works more usually via hints and guesses.

But this we know, the obstacle that checked And tripped the body, shot the spirit on Further than target ever showed or shone.

The “obstacle” here is the earth, plugging the lance, tripping the soldier himself, a pratfall in the obstinate materiality of the world. But Frost’s plainly concluding tone is now undermined by a more characteristic paradox in what has tripped the soldier’s body is precisely what also shoots his “spirit” beyond the merely everyday. The sonnet’s final line suggests the apparently unworthy “mark” of line 5 (now referred to as a “target”) has indeed been transcended towards something “Further”. Frost’s final phrase, overly pushy and hyperbolic, overly alliterative, the rhyming couplet also raising the poetic stakes a bit too high, strikes me as vacuous, its faux shimmer and shine propelled more by wishful thinking than precision of thought. Of course, what Frost intends to say – something about the generative tensions that exist between matter and spirit – may well be inexpressible but in poems like ‘Birches’, ‘Mowing’ and ‘After Apple-Picking’ he gets closer to it than he does in the confines of this sonnet.

cemetryl

The Meaning of Robert Frost’s ‘The Figure a Poem Makes’

Written in 1939, Robert Frost’s essay is combative, ironic, cryptic, delightful, damning of scholars and, for aspiring poets, encouraging of both a formal awareness and a cavalier attitude. The Figure a Poem Makes talks of the experience of writing rather than reading and the resulting poem is first described negatively (what it is not) then more positively in the famous phrases that it is a “momentary stay against confusion”, that it begins “in delight and ends in wisdom”. Along the way, Frost images the poet as giant, lover and grasshopper. Like most of his comments on poetry, the essay does not develop in a scholarly way, but there is an underlying coherence and in what follows I hope to track it down. You can read Frost’s full text here. I have also posted a discussion of Frost’s poem ‘A Soldier’.

download

Paragraphs 1-3

Frost opens in the middle of a battle against what he calls “abstraction”, long accepted as part of philosophic method but now – in the first half of the 20th century – “a new toy” in the hands of poets. This idea occupies the opening 3 paragraphs of the essay. It is the temptation to separate out the constituent elements of a poem and to elevate or prioritise one over all others. Frost’s faux-infantile tone here suggests he will not be offering any approval of this method (“Why can’t we have any one quality of poetry we choose by itself? . . . Our lives for it.”). He floats the idea of focusing only on the sound a poem makes – “sound is the gold in the ore”. He’s thinking of the experiments in sound of a Mallarme, a Tennyson, or a Swinburne, the lush aestheticism of a few years before. It may also be relevant that, in the UK, Dylan Thomas’ early work had appeared in the mid-1930s.

 

images
“sound is the gold in the ore”

 

But Frost’s doubts about such approaches to poetic composition take a surprising form. From the premise that “the object in writing poetry is to make all poems sound as different as possible from each other” he argues that a reliance solely on linguistic and formal elements (“that of vowels, consonants, punctuation, syntax, words, sentences, metre”) is never going to be enough to achieve this aim. If we abstract for use only the sonic and formal elements of poetry, “[a]ll that can be done with words is soon told”. Frost is known for his interest in form (as against other Modernists’ scepticism about it) so it’s with some surprise that we hear him say: “So also with metres – particularly in our language where there are virtually but two, strict iambic and loose iambic. The ancients with many [more varieties of metre] were still poor if they depended on metres for all tune. It is painful to watch our sprung-rhythmists straining at the point of omitting one short from a foot for relief from monotony”.

With this Frostian chuckle, it’s clear that only monotony results from this approach and also that the poet can only gain relief from it with “the help of context-meaning-subject matter”. This clumsy, composite term is quickly honed down to the single word “meaning” (later in this essay he uses “theme” and “subject” to refer to the same thing). This is Frost’s argument against the lure of abstraction. The poet – even merely to achieve poems which sound as different as possible from each other – must have something to say, must mean something. The limits of pure sound/form can be breached once meaning is played across the sonic/formal qualities of language. For me this gives rise to images of a jazz soloist improvising across the rhythms of a band. For Frost: “The possibilities for tune from the dramatic tones of meaning struck across the rigidity of a limited metre are endless. And we are back in poetry as merely one more art of having something to say”.

download

The third paragraph opens: “Then there is this wildness whereof it is spoken”. The quasi-Biblical turn of phrase here suggests irony is again at work and it is a second form of abstraction that Frost is mocking. The “wildness” of a poem is the way its component parts are related – or not – to each other. He mocks the kind of “Poem” – note the ironic upper-case – that results from those who seek “to be wild with nothing to be wild about”. Though the sudden switches of focus, the jump-cuts of strong emotion, the leaps and gulfs of epiphanic moments are certainly (Frost implies) part of great poetry, the Modern(ist) abstractionist will want the leaps and jumps “pure”. Frost is again concerned about the lack of “context-meaning-subject matter” in this kind of poetry. He is taking aim at Surrealism with its reliance on irrational leaps, its dislocation of the senses, the shock value of the illogical. For Frost such practices lead only “to undirected associations and kicking ourselves from one chance suggestion to another in all directions as of a hot afternoon in the life of a grasshopper”. To create poetry that has something to say, Frost suggests for the second time that “Theme alone can steady us down [. . .] a subject that shall be fulfilled”.

 

Paragraphs 4–6

The essay now moves away from the constituents of a poem to the process of its writing, a process Frost sees as organic, instinctive, unpredictable, exploratory, holistic, and – like love – an experience and source of pleasure. This is where he uses the title phrase and the figure of a poem turns out to be ‘the course run’ by the poem, its track or trail or locus. The elliptical sequencing of the next few paragraphs doesn’t help the reader but Frost considers 5 areas: the poem’s origins, its development, its impact on writer and reader, the importance of the poet’s freedom.

 

SONY DSC

The delight with which a poem begins is “the surprise of remembering something I didn’t know I knew”. I don’t think this need be a literal recalling (on this Frost is not Wordsworth) but an insight or sensing of a connection between things which has a familiarity and feels like a remembrance. (The way in which metaphor is at the root of poetry and, perhaps, all knowledge is a point Frost developed in ‘Education by Poetry’ (1931)). The substance of this initial insight is what constitutes at least the beginnings of the “context-meaning-subject matter” so essential to any successful poem. All poets will recognise such a moment as Frost describes: “I am in a place, in a situation, as if I had materialized from cloud or risen out of the ground. There is a glad recognition of the long lost and the rest follows.” But from such momentary delight and recognition (which will be accompanied by powerful emotions, even tears), Frost makes it clear the process, the figure, of the poem’s making, still lies ahead and is one of surprise and discovery.

As the poem struggles to exist, the poet must remain alert and watchful to what may help build it as “it inclines to the impulse, it assumes direction with the first line laid down, it runs a course of lucky events”. It is a fundamentally metaphorical process of making connections, often quite unforeseen ones: “The impressions most useful to my purpose seem always those I was unaware of and so made no note of at the time”. In a striking image, Frost suggests we are like giants, drawing on elements of previous experience and hurling them ahead of us as a way of paving a pathway into our own future. We make sense of what we encounter by reference to what we have experienced in the past. It’s in this way that a poem is able to result in “a clarification of life – not necessarily a great clarification, such as [religious] sects and cults are founded on, but in a momentary stay against confusion.” Our pathway ahead is illuminated, even if only briefly, by the ordering and landscaping the poem creates towards future experience by reference to what we already know.

thump_by_vegasmike-d34kud4.jpg

This is why Frost teasingly argues the logic of a good poem is “backward, in retrospect”. What it must not be (and he has his earlier abstractionist targets in mind again) is pre-conceived or imposed before the fact (even if what we pre-impose is the illogical kicking ourselves from one chance suggestion to another). Such willed pre-conception can never yield anything other than a “trick poem”. It is not a prophecy, but rather something “felt”, a feeling figure, an emotional response involving both past and future and it must be “a revelation, or a series of revelations, as much for the poet as for the reader.” The crucial role of emotion is perhaps easily missed. And to allow the role of the passions, Frost insists on the greatest freedom of the poetic materials to move about, to be moved about, to establish relations regardless of time and space, previous relation, and everything but affective affinity. This is Frost’s answer to one of the writer’s constant quandaries: how true to the original experience must I be? For Frost, truth to the emotional response at the inception of the poem (not necessarily the original incident’s emotional charge) is key and that demands artistic independence and freedom. Some distance is required.

 

Paragraph 7

The essay comes to concentrate finally on the necessary freedoms of the poet. The artist’s freedom is the freedom to raid his own experiences: “All I would keep for myself is the freedom of my material – the condition of body and mind now and then to summons aptly from the vast chaos of all I have lived through.” It’s in this freedom that Frost contrasts scholars/academics and artists. Scholars work from knowledge. But so do artists – this is the point of the early paragraphs of the essay. But the two groups come by their knowledge in quite different ways. Scholars get theirs via a conscientious and thorough-going linearity of purpose. Poets, on the other hand, acquire theirs cavalierly and just as it happens, whether in or out of books. Poets ought to “stick to nothing deliberately, but let what will stick to them like burrs where they walk in the fields”. Poets do not learn by assignment, Frost says, not even by self-assignment.

images

In the course of the figure a new poem may be making, the poet must assert his liberty to work in a dramatically metaphorical way, to be possessed of both “originality” and “initiative” in order to be able to snatch “a thing from some previous order in time and space into a new order with not so much as a ligature clinging to it of the old place where it was organic”.

Frost concludes with another vivid image of the poem making its figure in the course of composition. “Like a piece of ice on a hot stove the poem must ride on its own melting.” The aptness of the image lies partly in the ice’s gradual vanishing (what a poem can offer is only ever “momentary”) and the frictionless quality reflects Frost’s insistence that a poem cannot be “worried into being” through pre-conceived effortfulness. The ice’s movement is generated and facilitated by its own process of melting and the poem too must propel itself (not be propelled by the artist). The resulting figure follows an unpredictable and fresh course, the links it draws from both past and present towards the future offering temporary clarifications of all three for the poet and (something Frost does not explore here) perhaps finally broadcast, available and effective for its readers too.

experimentsd

‘From Palette to Pen’ – a bit more ekphrasis

My blog post a couple of weeks ago on ekphrastic poems (ie. poems stimulated by visual art) proved to be one of the most popular I’ve ever written. This was in part the ‘how to’ aspect of the blog. In preparing to run a workshop at the Holburne Museum in Bath in February, 2017, I’d been reading a wide variety of poems derived in some fashion from the poet’s encounter with visual art and I tried to categorise the various approaches. I came up with 14: 

  1. Describe – and do no more.
  2. Describe but imagine beyond the frame
  3. Describe but incorporate researched materials
  4. Make Main Figure Speak – the most common approach
  5. Make Minor Figure/s Speak
  6. Make Objects Speak
  7. Make the Artist Speak
  8. Interrogation of the Artist
  9. Interrogation of illustrated Figure/s
  10. Interrogation of Yourself
  11. An Account of Your Encounter with the Art
  12. An Account of Gallery Visitors’ Experience
  13. An Account of Others’ Experience
  14. Come at a Tangent – the ekphrastic experience as after-thought or illustration

From-Palette-to-Pen-185x300

While at the Holburne Museum I was given their recent anthology of ekphrastic poems, From Palette to Pen, edited by Frances-Anne King in 2016. It contains 20 poems stimulated by art objects in the Holburne and as well as recommending it as a great resource for ekphrastic writing, I thought I’d use it to test my earlier analysis of the form to see if it held water.

It did pretty well. It goes without saying that all the poems engaged to some degree in method 1 – description of the art object itself. But beyond that, by far the commonest approach was method 4 – making the main figure speak. This was adopted by Anna-May Laugher, Claire Dyer, Carrie Etter, Frances-Anne King, Pascale Petit, Linda Saunders and Lesley Saunders. Petit manages to make Adam speak, remembering his naming of the animals; Claire Dyer makes Rosamund Sargent speak from her own portrait by Allan Ramsay; Lesley Saunders makes one of the sisters, Alicia and Jane Clarke, speak and so betray their “little sisterly difficulties”.

imgres

Another common approach was my method 8, an interrogation of the artist (without getting the artist to actually speak for themselves (method 7)). Jenny Lewis’ poem on a 17th century Rosewater basin began in this way, inquiring “What’s on his mind as he hammers / the silver, makes light flower”. Her poem goes on to incorporate some obvious research into the object too (my method 3) which takes her poem away from a narrow view into the colonial world of “London, the world, New England” in which it was made. David Hale, writing about Jan Asselyn’s ‘Landscape with Drover’ also imagines and interogates the artist’s approach, gazing at his own picture in process:

Ah, the south. He feels the heat of it

on his face and hands, smells dust, dung

and crushed thyme as he sips his coffee,

wonders again what the bull is looking at –

where time and life have gone.

imgres

I’d be tempted to widen this category of approach – or even introduce a new one – because several poems in the anthology interrogate the artist specifically about the artistic methods used to create the art object. Sue Boyle does this in detail about the making of Antonio Susini’s bronze figure, ‘Crouching Venus’: “Coated in plaster, lowered into fire, / she must be negated, melted from her mould”. There are also elements of this approach in the poems by Dawn Gorman and Phillip Gross, the latter dwelling as much on the making of a Beadwork Basket as on its illustrations of Charles II and Catherine of Braganza. Gill Learner’s poem also looks over the artist’s shoulder as he glazes a 15th century earthenware dish.

My method 9 – interrogating or engaging with one of the figures in the art work – was used by Caroline Heaton, Wendy Klein and Tim Liardet. Klein and Liardet both directly address figures in the image (for example, “Someone chose the best for you, Mary Bourchier” and “You let the baby grip his fingers”). Heaton’s engagement with Plura’s marble statue of ‘Diana and Endymion’ is a bit less direct, using the third person (rather than a second person address) to think herself into Diana’s state of mind:

Confined to the island

of the self, she laments

the chill of her lunar circuit,

its lonely eminence.

imgres

Rosie Jackson approached a piece of furniture, ‘The Witcombe Cabinet’, via a brief description of it but quickly developed thoughts about her own mother and indeed herself which I’d take to be my method 10 – using the art object to interrogate or enquire into one’s own life: “”My mother would have loved it here, / the roped off beauty […] But I ask questions of locked drawers”.

imgres

I think Claire Williamson mostly used method 3 – describe and make use of researched materials – in her poem on Thomas Barker’s painting of ‘Priscilla Jones’. The relationship between the sitter and the artist is the focus here, their romantic engagement and subsequent “passionless” marriage. In fact, I’ve not checked details of the painting/poem and I suppose it maybe that Williamson is making all this up – in which case she’s adopting method 2 – describe and imagine beyond the frame as George Szirtes does in anticipating the adult life of the boy in ‘Garton Orme at the Spinet’.

So the methods used in this anthology are fairly limited – seven of the fourteen I proposed. Those not adopted here are several varieties of ventriloquism (getting minor figures or objects to speak up; getting the artists to speak directly), the kinds of poem that more narratively describe encounters with art objects in a gallery or other location and a more tangential approach.

imgres

Finally, Lawrence Sail’s poem describes a Mantuan School ‘Female Head’ and is probably the ‘purest’ ekphrastic poem in the anthology in that it does little more than describe the image – method 1. However, Sail addresses the woman imaged as “Our lady of the liminal” and as such he breaches the borders (“offstage”) a fair bit, beginning to imagine beyond the frame to some degree (method 2). It’s a lovely poem and deserves quoting in full:

Female Head, about 1525

Our lady of the liminal –

witness at her back the margins of

the unruly forest,

and the focus of all her attention

being offstage.

 

But the heart of the story is locked

in the ghost of her gaze – its candour,

the early signs

of grief, a drift to the verge

where hope wavers.

 

And everywhere, time on the make –

in the darkening turquoise of the sky,

the slow swell

of the trees, the craquelure moving up

to infect her soft features.

An Interview with Hilary Davies

In January this year, I posted a review of Hilary Davies’ powerful new collection, Exile and the Kingdom. In what follows, she has been kind enough to answer a few questions which presented themselves as I read the book. In her replies, Davies ranges across poetic influence, the importance to her work of a European perspective, the question of structuring a poetry collection, the relation between the spiritual and the everyday, and the difficulty of writing about grief and loss.

9781910392171

MC: Could you say a little about the significance of the title of the book, Exile and the Kingdom?

HD: Exile and the Kingdom treats of preoccupations that have been with me all my life.  The collection consists of five distinct but interrelated sequences which all have to do with pilgrimage in some way. Our pilgrimage through life is in a very real sense an exile but how we approach it, are changed by it and by those we meet and love is also how we may approach the kingdom.

MC: The book’s five parts have a clear structure and I found myself wondering how that architectural ordering of poems came about and how it related to the chronological sequence of their being written.

HD: Since my first book of poems, The Shanghai Owner of the Bonsai Shop, back in 1991, I have written in all my collections in sequences. This is because I found that discrete lyrics, unconnected to any wider context, were no longer sufficient by themselves to allow me to address the themes I wanted to address. I began to think in terms of a broader architectonic for the poems I wanted to write: each time I have embarked on new subject matter, I have sought a scaffolding, a framework, to give my work the reach I felt my chosen topic needed. Sometimes these have been quite simple, sometimes very complex, requiring a great deal of research in a dizzying variety of areas. This research has been an integral part of the poetic voyage and creative process for me over the years, and I find it exciting and exhilarating.

Exile and the Kingdom is no exception. The eponymous section comes last. It was, however, actually the first to be written.  Finding this particular theme took a long time, over a year; the title, much longer. There were several false starts and considerable frustration. This was in part the normal consequence of having just published my third collection, Imperium. At such moments, there is always a period, first, of satisfaction and repletion, then an insidious feeling of lack of purpose, then increasing anxiety that you may never be able to do it again.

imgres

MC: The use of the liturgical ‘hours’ as the structuring device in the concluding ‘Exile and the Kingdom’ sequence is very powerful. Is this something that formed part of your original thinking about the sequence or a later ‘addition’ that seemed right?

HD: I knew I wanted to write something about the stages in my spiritual life up till then, including my conversion to Catholicism, but couldn’t see how to do it. Slowly, I discovered a structure: the liturgical hours or divine office.  These are amongst the very oldest of Christian prayers, dating back to the time of the apostles and influenced by Jewish practice. They were incorporated, in altered form, into Cranmer’s Book of Common Prayer and are consequently familiar to Anglicans the world over, in, for example, evensong; they are still observed in monastic communities and in both the Eastern and Catholic churches. What was especially interesting to me was their symbolism, which is a dual one. They mark out the day and the night, and are thus associated with different states of the soul, different spiritual aspirations, different signposts on the journey of life. Traditionally, they have also been attached to different texts in the New Testament, something of which I was not aware initially and which became part of the quest, to see how these passages related to events in my own life. They did, of course, as all great religious texts do, because part of their aim is to explain ourselves and the forces that we encounter to us.

MC: The closeness of the spiritual to the everyday seems to be one of the points of the book’s second sequence, ‘Songs from the Lea Valley’ which strikes a very different note, more personal, urban and multicultural.

HD: My home for the last 25 years has been the Lea valley, on the eastern edge of London. It is of huge importance to the history of the city, and yet remains unknown to many inhabitants in spite of being chosen for the site of the Olympic park in 2012.  In order to celebrate it, I began writing occasional lyrics over a period of years, evoking the river, marshlands, the city, those who have lived here and given it its character way back even into the Stone Age.  It is a hugely cosmopolitan place – more languages are spoken in my constituency than anywhere else in Europe – and that spirit of ‘live and let live’, the melting pot of cultures and the vibrant atmosphere it creates, is what I wanted to convey in the poem ‘In Abney Park’. This is a 19th century cemetery in Stoke Newington, now a nature reserve beloved of walkers and mothers with babies. It is peopled with mourning angels, as was the custom of the time, but lies only yards from the bustle of Ermine Street, the great Roman road north to York, along which the trade and armies of empire have been travelling for two millennia.

36680070
Abney Park, Stoke Newington, north London

MC: Throughout the book you make use of two quite distinctive poetic styles. One is a more discursive, even philosophical, free style of unrhymed verse; the other is more formal and lyrical. Are they contrasting or complementary?

HD: The question of styles emerged really from the differing subject matters. The personal poems naturally spoke in a lyric voice, the longer sequences do mirror the fact I am trying to reflect on larger historical and philosophical themes

MC: In that variety of poetic voice, I seem to hear the influence of writers like T.S. Eliot, David Jones, even George Herbert. Which predecessors do you look to when you write, or perhaps which predecessors do you try to circumvent?

HD: I don’t consciously look to any poets when I am writing, which of course is not to say I am not influenced by certain writers, as we all are. But these influences hopefully have become fully digested in a mature style.  I have been influenced by and admire the poetry of Jones, Herbert, Eliot, Donne, Traherne, Vaughan, Yeats, Dickinson, Hopkins, Patrick Kavanaugh, W.S. Graham, David Gascoyne, George Barker.  But also Baudelaire, Apollinaire, Verlaine, Rilke, Jean Follain, Hofmannsthal, Goethe, Lorca. And others no doubt that temporarily escape my mind.  These are for wildly different reasons and sometimes as much for subject matter as prosody.

images

MC: Your love of the landscape and culture of France and Germany comes through powerfully in the book. Do you see yourself as an British poet who travels, or a European poet who lives in the UK?

HD: I first crossed the Channel at the age of fifteen, at a time when Britain was negotiating its entry into the Common Market. In those less blasé times, the land on the other side seemed unimaginably exotic and profoundly exciting. Two years later I went to Germany, West Germany as it then was – a tiny difference in nomenclature that encapsulated the catastrophe of the 20th century.  These visits changed the course of my life: I went on to read French and German at university, and to earn my living teaching these languages and cultures for over thirty years while pursuing my writing as a poet.

This means I am a committed European. I have lived in Paris and spent over 20 summers in France. I have written poems about the 12th century lovers and thinkers, Abelard and Héloïse, and poems set in the great Paleolithic landscapes of the Dordogne and the Vézère: I have charted the spiritual pilgrimage that began for me in Poitiers and the Marais in Paris.

MC: So that sense of connectedness to the European mainland and its cultures has been important to you for a very long time?

HD:  The theme of interconnectedness, of the richness that the admixture of peoples brings, was the major inspiration behind the fourth section of the collection, ‘Rhine Fugue’.  This was an ambitious project which required a great deal of research over 5 years. France and Germany are part of my psyche and part of my heritage as a European.  They have also, as we notoriously know, been for many centuries alternately brothers and enemies, and the Rhine is the great watercourse that both unites and divides them.

The notion of fugue was suggested to me by the fact that Beethoven was born on the banks of the river in Bonn; the contrapuntal nature of this musical form exactly fits the interweaving, recapitulations and reversals of the history of the Rhine.  I wrote the poem in seven overlapping and yet distinctive sections, drawing on my own experiences with the kindness of strangers as a teenager; the Prussian general Blücher’s crossing of the Rhine in the cold dead of night to go and help Wellington at Waterloo; evocations of the benign influence of the river in different French and German locations; the rich Jewish Ashkenazim tradition during the Middle Ages in Worms; William Tyndale’s publication of his world-changing English translation of the New Testament while in exile, also in Worms; Beethoven as a exemplar of man’s attempts to reach the spiritual world through music and, finally, a return to the Rhine as a symbol of the need for cohesion and friendship in Europe, and what happens when we don’t have that.

1f6e1630809227d75ce1fe345fbb9ac4
Blucher crossing the Rhine

When I began this poem, it seemed like a rather private concern of mine that might have little resonance with my readership; in 2017, it has all the urgency of a warning against a not so benign return to the nationalisms and wars of the past,

MC:  This is where we wish poetry had a wider and more powerful reach! You catch that admonitory sense so well in the lines: “O the melancholy of broken-backed bridges! / For razed cities never gave garlands.”  

HD:  At the height of the Second World War, two men from Rhenish backgrounds, Robert Schuman, a Frenchman of German and Luxemburg origin, and Konrad Adenauer, former mayor of Cologne, were both in hiding from the Nazis. Independently, and later together, influenced by the Christian democratic thinking of Jacques Maritain, they conceived of a post-war Europe transformed and redeemed by reconciliation and co-operation. Their vision underlies the European project and the peace that has obtained in Europe for the last 70 years. It is the Europe that I grew up in and which has sustained me poetically and professionally all my life.

MC: Despite a number of ‘in memoriam’ poems, it struck me that this was a book as much about love as grief. Did the book grew organically in that direction or was there something more willed about it?

HD: Yes, the poems were about grief, its extreme and shocking impact, but also about how in the end love overcomes this. But ‘overcomes’ makes it sound trite. It is a much more subtle, protracted and painful process than this in reality, and actually one that goes on for the rest of your life. I know this now because in the summer of 2013, my husband, the poet and editor Sebastian Barker, was diagnosed with inoperable lung cancer and given three months to live.

In fact, he lived another seven; he also lived to see his last and best collection, The Land of Gold (Enitharmon, 2014), reach publication. It contains his farewell to life, to love, his family, to the landscapes he loved in France and Greece. It contains his last and most profound statement about hope and faith, from which he gave a reading in Cambridge two days before he died.  This journey is one he had begun many years earlier but one which I had gone with him, in marriage, poetically and spiritually. His death provoked profound grief and a sudden and violent realignment of everything in my life that had seemed so certain. I have described it as ‘severe growth’: growth that was not sought for nor wanted, but which came upon me just the same.  I am still discovering what this means.  The central sequence of the book is about the loss, confusion, terror and celebration that the death of one we love occasions.  ‘Lympne Hill’ is a memory of looking out over the huge panorama at Lympne on the south coast towards Romney Marsh and the sea, where my husband seemed to touch, just for a moment, heaven. It is my thanksgiving to him.

 

You turn towards me, burning and happy,

That boy running the clouds over and over

Pell-mell into the hollows, this man

In his years reaching with all his might

Far out on life’s cantilever to touch his soul’s blue.

 

Whitesands Bay
Whitesands Bay, near St Davids

MC: The final poem of the collection is set at St Davids in Wales. You seem to be responding partly to the bleakness of the landscape. What streams of thought and experience seem to be coalescing there?

HD: That poem came out of a visit I made there at Christmas 2007, not the first by any means, as I am half Welsh. By chance we met a friend there who was visiting her very devout, sweet and Catholic mother, sitting in her ‘ragged kitchen’, and the friend then took us to St. Non’s Chapel, which is right out on a promontory exposed to the sea. Its situation struck me very much. The dusk came down in a very clear sky, with that indigo you get in winter twilight. And I was very conscious of the geology of that part of the world. Some of the oldest rocks in the world are exposed near St. David’s. Pre-Cambrian, pre-life on land, 620 million years old estimated. Hence the reference to the ‘oldlands’ where the human presence is compared to a baby in its mother’s arms.  At Whitesands Bay, near St. David’s, the shales are Cambrian and the rounded domes you see at the top are characteristic of those very old rocks.

I also remember I had Stanley Spencer’s painting of ‘Christ Carrying the Cross’ in mind in writing the line ‘The saints lean from her windows against the night’. And the final line – the concluding line of the whole collection – is from the liturgy of Compline: ‘God grant us a quiet night and a perfect end’. But the whole poem is shot through with liturgical references as is, of course, the whole sequence.

 

christ-carrying-the-cross-1920[1]
Stanley Spencer, ‘Christ Carrying the Cross’

 

: