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Minggu, 15 Januari 2012

Sunday Poetry LI -- "An Arboreal Fairtytale," by UGn X

There are few pieces of writing—very few—that I’ve both produced myself and of which I’m particularly proud.  This is one of them, and I expect that no one will ever really get it.  And that’s just fine (and that’s no commentary on your certainly shrewd aptitude for poetry interpretation, but commentary on my own poetics).  There’s an awful lot of truth to the notion that poets (dare I qualify myself as one of them? —maybe “artist” is safer, less specific, right?) write as much for themselves as anyone else, if not entirely for themselves and no one else.  I can’t say that that’s entirely the case here, as this is one of many poems I wrote for a novel I’m featuring over on one of my other blogs (and, you may have already noticed, I’m leaving in place the attributive eponym for the “actual” angst-ridden composer, Eugene Cross (get it??)).  It’s also, like I said, one of my very favorite poems.  It was tremendously fun to write—to piece together, really—and, apart from acknowledging off some of my favorite artists and themes, plays to all the stuff I love best about my poetry—or, at least, about my favorite poems.  Is it successful?  Yeah.  Very.  After all, I wrote it for myself (well, and for Eugene Cross), and I love it!  Of course, that begs the question, then, Why am I bothering to put it here, particularly out of the context of its novel home?  Because I’ve got nothing else I want to share for Sunday Poetry today, and I’ve always wanted this one to be more out there than, well, you know, just being “out there.”

So here it is.  I welcome, as always, you thoughts, whatever they happen to be. 

An Arboreal Fairytale and Moral in Three and a Half Stanzas

On a Caravaggio plateau, under
               black and red skies: desolate and shadowed;
               naked, exposed, the stunted stem, naught but
               an arthritic claw, clutches dark feathers;

vibrant Rackham verdure—slight, sketchy, lush—
               unwittingly hosts the agonized stick:
               cowering ill-confidence, faithless and
               grasping, desperate in its green innocence;

Remedios Varo woods are sharp and
               thick and heavy under a sky swirling
               with physics.  Thin, difficult; stretch! just not
               sufficient in the great grand majestic;

               a Basho workbench
               supports the potted leaf tree:
elegant
for its crooks and folds.

—UGn X

Minggu, 23 Januari 2011

Sunday Poetry XII (and Jane Eyre XXVIII) -- JANE EYRE IS A BIRD

For brevity's sake, I am not including the full poems I reference here.  Also, and as I've done before (even just last week), I'm going to leave the majority of dot-connecting to you.

The topic comes from our most recent Jane Eyre installment, chapter 27, which in its reference to birds as "emblems of love" throws back in a contrary manner (opposite really, but birds still the same) to chapter 1, where Jane is reading from Bewick's History of British Birds.  Before we get into the direct application to the book, however, I want to look at some more birds.


Birds, symbolically, are a lot like that of trees, at least on the positive end of things, where they can represent nature and God (often, and particularly in the case of Jane Eyre, the same thing) and love, and, in their movement between earth and Heaven, they can represent prayer and angels or spirits.  However, they have a freedom impressionistically lacking in trees, and their folkloric connection to deity is stronger than that of trees.  (Look at Quetzalcoatl and, on the less dramatic side, Mr. Stork -- video below.)


There is also a darker element to birds, which seems more appropriate, at least by first impression, to Jane Eyre.  Birds are often carrion eaters--consumers of the dead.  Blend this with their naturally spiritual element, and you have a symbol well worthy of Jane Eyre, and particularly chapter 1.  Crows, owls, vultures, etcetera are not birds associated with that which is pleasant and beatific and uplifting.  I posted this picture yesterday:


Here a man--one unlucky soul from the Book of Samuel--after being stoned gets taken apart by the birds.  It reminds me of that moment in Pirates of the Caribbean shortly before Jack SPARROW escapes (see? "sparrow": freedom -- though also, perhaps, idiocy -- in that name) where we see crows poking at the eye of some woebegone sailor in a cage.

Gustave Dore'
Pirates and birds, not to mention the illustrator of the above engraving, Gustave Dore (one of my very favorite illustrators, by the way, and thank goodness he was so spectacularly prolific!), brings us to Rime of the Ancient Mariner, by Samuel Taylor Coleridge (short version HERE; complete poem HERE (and, really, read the whole thing; it's worth it and will only put you out about ten or fifteen minutes).  Here we see the curse that follows the destruction of nature, and in this case, an albatross, symbol of good fortune as well as symbol of Jesus Christ (consider its shape against the sky, sun up and behind it, viewed from the deck of a ship far below).

What interests me here is the combination of hopefulness (the albatross as Christ) with the migratory nature, almost aimlessness, of the sea bird.  This and other sea birds are the subject of the chapter of Bewick's, which young Jane Eyre is reading.  But what about the most recent chapter we've read, where the birds are all about the Love?

Certainly that--love--fits birds just fine.  Read the smackingly sappy (sorry) Ode to a Nightingale, by Keats: HERE.

Note the mention of the dryad in the first stanza: bolster, as if it were needed, to the connection mentioned above between birds and trees (beside the fact that so many birds frickin' LIVE in trees!).

Joseph Severn
While I think these two poems do a good job reflecting at least a little of what Bronte was intending in their respective chapters, it does little to make connection between the two, because birds are such facile and even capricious symbols; they can be practically anything.  But perhaps if we forget about the individual symbolics of specific species or varieties, then we might make a general definition for birds (easy -- they fly, right? and flying is freedom, unfettered and irresponsible), and apply it to Jane.

Look at her circumstances in each chapter as they apply to freedom.  In chapter 1, she craves it, but freedom appears to be impossible, unreachable; hence the birds are dark, migratory, and carnivorous--drawn haunts of the derelict and dead.  In chapter 27, she is faced with the necessity of taking up her a new and undesired freedom, but she doesn't want to go!  She sees love--tweedly little birds, cute and white (I'm making that up)--but it, the love, is as unreachable--keen to fly just beyond her grasp--as was freedom back at the beginning.

Maybe this is stretching, but it works.  Birds are such instinctive symbols that, I think, even if Bronte didn't intend their application here, it works nonetheless.  What might not work, though I'm putting it out there anyway, is Jane's name:

JANE EYRE.  (And this is how totally I am going from the mark.  Read Ancestry.com's derivation of the last name Eyre, from Ayer: "English: from Middle English eireyer ‘heir’ (Old French (h)eir, from Latin heres ‘heir’). Forms such as Richard le Heyer were frequent in Middle English, denoting a man who was well known to be the heir to the main property in a particular locality, either one who had already inherited or one with great expectations.")  But say the last name aloud.  Eyre.  Say it.  Eyre; Air.  Birds!  Jane Eyre is a bird, folks!  Take her first name (which means gracious and merciful, by the way) and we've really got a pretty good description of Jane's character: a forgiving and benevolent bird.  Does she not travel here and there spreading the good of her soul?

I welcome you thoughts.



Jumat, 21 Januari 2011

Jane Eyre XXVI -- chapter 26: THE ROCHESTER TREE



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I knew it was too good to be true.

awesome
(no, really)



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Now apart from all that, let's throw back to that lightning-struck tree from chapter 23, because I think we've got all the pieces now.  See if you agree with me:
  • The shepherd in the picture is, in this case, a secret shepherd and in the form of one, and to this point much maligned, Grace Poole;
  • of course, if Grace Poole is the shepherd, then that would perforce render the lamb the wholly impure (or is she innocent by insanity? -- does it matter?) Bertha Mason;
  • the tree in the picture here is struck by lightning, of course, and by strain of metaphor and imagery, we have in the book a tree split by lightning, which tree is a likely metaphor for the otherwise perfect (perfect as in "complete" and, in this case, would-be seamless) union of Jane and Rochester;
  • the lamb is also the lightning.  Maybe.
But we run into a couple problems.  Is the tree truly irreparable?  Is it even dead?  And here again is the comparison to The Lord of the Rings, whose White Tree of Gondor represents the unity of a kingdom under rightfully inherited and ordained monarchy.  In the books the tree is dead, and Aragorn must solve the problem of no white tree, which, of course, he does.  Is there a solution to the dissolution of the Rochester kingdom?

The symbolism of trees generally is big, and nearly every culture in the world has some mythological application for them.  In Western culture (that's us) there are the obvious trees of Life and Knowledge; move Northward (and if we stick with proper name-bearing trees) and there is also Ygdrassil; more than that there all the various tree spirits and nymphs and a metaphors of strength and worship and so on from around the globe--at least wherever there are trees.  I think the most important piece of imagery here in Jane Eyre is that this tree, a chestnut and rooted as deeply in the earth as the Rochester line is rooted in the English countryside, and once reaching worshipfully into heaven, indeed represents not just the current Lord but the Rochester line.  This being the case, it can in no wise be Mrs. Bertha Mason Rochester who struck the tree, but Mr. Rochester who is the lightning, and not most importantly by the fall and death of the tree, but by the tree's dispirited failure to maintain devoted and worshipful arms extended to Heaven and God.  Mr. Rochester, as he admits in the chapel, has offended God with his presumption.  Is he without religious reverence?  

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Finally, and about Jane now, is she still in love with Mr. Rochester?
  • "I should fear even to cross his path now: my view must be hateful to him."
  • "Be not far from me, [God,] for trouble is near: there is none to help."
Why didn't Mr. Rochester just tell the truth from the start?  Isn't that always better?


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If you're at all interested in more tree symbolism, check THIS out, specifically about the chestnut tree.

chestnut tree

Selasa, 18 Januari 2011

Jane Eyre XXIII -- chapter 23: LIGHTNING AND FIRE

  1. Bronte misquotes Thomas Campbell's poem, "The Turkish Lady."  Check line 5: HERE.
  2. The first page or two of chapter 23 can be described easily as Romantic--and not "romantic," as in the 'til-now stymied romance between Jane and Mr.R, but Romantic, as in the written gushing effulgence of emotion and unquenched idealism.
  3. So, first Romanticism and now Mr.R is pointing out this amazing moth, alien denizen of the night!, and I'm reminded of the albatross from Coleridge's "Rime of the Ancient Mariner."  (If you're going to bother with this question, don't read Coleridge's second master piece passively; this is a BIG and IMPORTANT work.)  I haven't read ahead and don't know if this moth turns out indeed to be a portent one way or another, but the at-least-partially-aligned imagery and tone are both here.  Notice also the mention of the sea foam and imminent voyage to Ireland.  
  4. When Jane complains about her necessary--and necessary by statement from Rochester--departure from Thornfield, what is she really complaining of?
  5. Is Jane a woman like Lot's wife?  Will she look back?  And what if she does not depart?  What might this indicate of Thornfield, if this is indeed an apt comparison?
  6. What's with the sudden usage of "Janet"?
  7. "I sometimes have a queer feeling with regard to you—especially when you are near me, as now: it is as if I had a string somewhere under my left ribs, tightly and inextricably knotted to a similar string situated in the corresponding quarter of your little frame. And if that boisterous channel, and two hundred miles or so of land come broad between us, I am afraid that cord of communion will be snapped; and then I've a nervous notion I should take to bleeding inwardly. As for you—you'd forget me."  Is Bronte referring to the taken rib from Adam to make Eve?  Is she referring, strangely, to the umbilical cord?  What is going on in this absolutely fascinating quotation?
  8. More poetry!  Considering the period of the book's composition together with the heavy Romanticism of the book and this particular chapter respectively, check out Keats' "Ode to a Nightingale" HERE, a truly masterful and hugely influential poem (at least as much so as "Mariner" above).
  9. I do love to see the fire of Jane's childhood reemerge here in conversation with Mr.R, but culminating in a kiss!?  What is the man trying to do to our poor girl?
  10. Name the many reasons Jane has to doubt Mr.R's sincerity of proposal.
  11. What of the change of weather and general tone shift at the point of Jane's acceptance?  Remember the weather at the beginning of the book when we spoke of Gothicism, especially as it conflicts with Romanticism.  There is a strikingly similar moment in The Sound of Music (today, apparently, is the day of comparative literature).
  12. What of the lightning-struck tree, so like a tower?  If this is indeed reference to Tarot, what of the shift from Tower to Tree?

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Minggu, 28 November 2010

Sunday Poetry II -- TREES, an Arboretum of Them

My intent is not to make each week thematic.  Last week holiday stuff, this week trees, next week....  I don't know yet.  Most likely it will turn out that way--thematic--contrary to my intentions--because my fingers and (if this makes any sense at all) my brain have a mind of their own.  (See?  Make any sense?)

Anyway, I was scanning my bookshelves for potential sources for poetry entries and saw the book that I will eventually describe and also show later.  After seeing it and remembering what's in it (it's been a while since I read it), I followed myself backward through my mind along the path that you, as your read, will take, not backward, but--yeah--forward.  Got it?  Totally lost?  Sound like total bunk?  Who cares.  You've read The Giving Tree, right?

That's good enough.

So, trees.  What about them, aside that since moving to Utah, after having grown up in Ohio, then Michigan, then back to Utah, where, by the way, there aren't trees, except in the mountains where you only go a couple times a year when you've got time or gas money or the roads aren't under twenty-five feet of snow, I've realized trees are a major part of my personal identity.  This trait came into particularly sharp focus my first year teaching at the Saginaw Arts and Sciences Academy when the other H.S. English teacher and I took the kids on the traditional writers' retreat to Higgins Lake.  Trees, glorious trees, were everywhere, and more than just me, seemed to consume the greater part of nearly everyone's writing.  (I will not condemn you to reading any of mine.)

And how apt they are for verse and metaphor!  We're all familiar, though likely you won't have read the piece in its entirety or been familiar with its poet:

I think that I shall never see
A poem lovely as a tree.
A tree whose hungry mouth is prest
Against the earth's sweet flowing breast;
A tree that looks at God all day,
And lifts her leafy arms to pray;
A tree that may in summer wear
A nest of robins in her hair;
Upon whose bosom snow has lain;
Who intimately lives with rain.
Poems are made by fools like me,
But only God can make a tree.
"TREES," by Joyce Kilmer

a bonsai -- metonymy of metonymies
Poetry, however, and contrary to the opinion of most, doesn't need to swing merrily from its iambs or heroic (or nearly so) couplets.  A poem, I feel very safe saying, and despite the master, Coleridge's, claim that poetry is "the best words in the best order," doesn't even need to dwell within the confines of words, as "Trees," though it doesn't exemplify, yet claims; what it does need is, at least, an image (at right):

(By the way, to those of you who've read Life of Pi, which I've mentioned here before, don't lines 5 and 6 of Kilmer's poem remind you of the moment on the carnivorous island when Pi finds the pathetic little tree apart from the forest?  Even better, the opening sentence even sounds like Kilmer!

"I know I will never know a joy so vast as I experienced when I entered that tree's dappled, shimmering shade and heard the dry, crisp sound of the wind rustling its leaves.  The tree was not as large or as tall as the ones inland, and for being on the wrong side of the ridge, more exposed to the elements, it was a little scraggly and not so uniformly developed as its mates.  But it was a tree, and a tree is a blessedly good thing to behold when you've been lost at sea for a long, long time.  I sang that tree's glory, its solid, unhurried purity, its slow beauty.  Oh, that I could be like it, rooted to the ground but with my every hand raised up to God in praise!  I wept.")

Poetry, I think, is an encapsulation of a little piece of the world.  Not like a good fiction is.  Good fiction, to me, is more like a tremendous landscape, capturing the world--or a large piece of it--all at once and in glorious and meticulous organization; poetry is the metonymy of that landscape, a single detail that somehow speaks for the whole.  Trees do this well.

David Byrne (yes, the same David Byrne as the man from The Talking Heads) wrote--or drew--a book, published by, yes, McSweeney's, and quite a lovely bit of poetry it is, and exemplifying, and certainly beyond Coleridge's quotation's words' initial intentions, because whoever said that the words had to be in any kind of prescribed left-to-right or top-to-bottom orientation, or even one following the next?

the whole book
By calling to mind the forms of trees (and other familiar forms) and using them to add visual cue to seemingly random groupings of words, he causes the reader/viewer to create associations (which is what any art and artist, however simple or complex, attempt and attest to do) previously unexplored or explored via new routes and under new illumination.  Byrne himself, in his intro, "Why?" says in the final paragraph: "So, here I am pencil in hand, poking around in the dark--wait, is it a pencil or a flashlight? ...that's it!  The pencil is a flashlight, and it roughly illuminates a tiny part of the above 'intelligence.'  Maybe just enough to get it all wrong, but the puzzle pieces are us--we can recognize familiar pieces of ourselves, and so they are scary, fascinating and lovable."

I can't show you the whole book, save from without the confines of its cover, like I could if we were sitting in a classroom.  However, I can show you the cover, and I can show you a couple things that are behind it.  If this pique your interest, buy the book.  You won't be sorry.  (...except that maybe you won't have any money left!  Holy crap!  I didn't know it wasn't available anymore except for, like, a million dollars!  Maybe I'll have to sell mine....  Any takers?)

Here are four "poems" or trees, photographed from my copy of Arboretum (and not very easy to read--sorry).  While examining, thing about an actual tree: the roots and the branches word in a sort of tandem cause and effect--the roots cause the growth of the limbs and leaves, which in turn feed the growth and nourishment of the roots.  Locate items in mirrored position above and below and ask how they might feed, engender, or cause the growth of (or, conversely, the death of) the other.





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Finally, and in an epilogue of sorts, Byrne's trees remind me of a sort of metaphorically treeish version of  Everything that Rises (another big recommendation for this post), the book and concept themselves as trees, from Lawrence Weschler, plus all the additional convergences, also at McSweeneys, as a type of verbal reckoning of Byrne's trees, and one in particular, whose image is here, with its two corresponding links (enjoy):



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