Category Archives: fine arts

Robert Pinsky, Impossible to Tell

Imagine a group of people taking turns making clever remarks, echoing and developing each others’ cues. To play the game well is to extend the discussion for another round in a pleasurable way.

For instance, they might be middle-aged Jewish men trading Jewish jokes, like the one

About two rabbis, one of them tall, one short,
One day while walking along the street together …

Or they might be “Basho and his friends,” drinking saki one 17th-century night and improvising long chains of the linked haikus called rengas:

Threading a long night through the rules and channels
Of their collaborative linking-poem
Scored in their teacher’s heart: live, rigid, fluid
Like passages etched in a microscopic circuit.

Or all the stories might flow from a single speaker who has a desperate need, like Scheherazade, not to stop entertaining. And that person might not be an Arabian princess but rather a small boy in a sad apartment, whose mother

… tells the child she’s going to kill herself.
She broods, she rages. Hoping to distract her,
The child cuts capers, he sings, he does imitations
Of different people in the building, he jokes,
He feels if he keeps her alive until the father
Gets home from work, they’ll be okay till morning.

In “Impossible to Tell,” Robert Pinsky weaves these and other stories about story-telling together to create one jazz-like poem. He improvises on the title, which recurs three times in markedly different contexts. Parts of the poem are jokes that made me actually laugh. Parts are like haikus in their fresh descriptions of everyday reality: “In summer, gasoline rainbow in the gutter.” (Note the 7-syllable phrase.) And parts are very sad, like the death of Pinsky’s friend Elliot Gilbert, as seen by his family.

As for the child who tells jokes to keep his mother from suicide,

… maybe he became
The author of these lines, a one-man renga
The one for whom it seems to be impossible
To tell a story straight.

notes on Seamus Heaney’s Singing School

(en route to Tarrytown, NY) The son of a Catholic farmer in Ulster, with an education and an extraordinary gift for language, Seamus Heaney knew oppression and he knew art. Oppression came in many forms and layers–the Unionists and British representing only two of the oppressors–and it demanded active, bodily resistance: joining his people in labor, suffering, or even violence. The art meant moving away from all that in several respects: away from physical objects into words, away from the laboring poor into the middle class or even the global elite, away from Ulster to places like Spain and Oxford, and away from his Irish roots into English literature.

Heaney’s “Singing School” explores this profound tension by means of six short autobiographical scenes from his own education. At the risk of distorting the poem, I’d suggest that each scene presents different oppressors and teachers.

First, the epigraphs are quotations from two of Heaney’s teachers, great poets who wrote in the oppressors’ English language. Wordsworth was an Englishman but a liberal revolutionary. He invented a style of elegaic memoir (in natural-sounding formal verse) that made Heaney’s work possible. Yeats was originally a Protestant Irishman, one of the oppressors, and the quoted passage recalls his childhood hatred of Heaney’s people. But Yeats became a nationalist bard, and he provides the poem’s title:

Nor is there singing school but studying
Monuments of its own magnificence;
And therefore I have sailed the seas and come
To the holy city of Byzantium.

Stanza 1: The oppressors are the teachers at St Columb’s College (Catholic priests) and the police. Heaney’s teachers are the modern Irish poets Seamus Deane and Patrick Kavanagh, and surely, James Joyce, whose Portrait of the Artist infuses the stanza.

Stanza 2: The oppressor is the constable, hence the British government. The teacher is Heaney’s silent father, teaching not to sing but to work with one’s hands and keep truths hidden.

Stanza 3: The oppressor is the Orangeman marching through Belfast (but showing weakness as he struggles with his drum). The teacher is the crowd, teaching the rhythms of hatred.

Stanza 4: The oppressor is the Royal Ulster Constabulary and the British government. But Heaney’s problem is that he is no longer directly oppressed. His career has liberated him to live in Madrid, much as Joyce lived in Paris and Trieste. (“Rivering” is another Joycean echo). Heaney’s teachers, as he struggles with guilt and exile, are Joyce, Lorca, and Goya.

Stanza 5: The main teacher is Heaney’s mentor, the short-story-writer Michael McLaverty, who invokes Katherine Mansfield and “poor Hopkins”–referring to the English poet exiled unhappily to Ireland. In this stanza, oppression recedes as McLaverty encourages Heaney to improve the world by describing it. He has permission to be a poet.

Stanza 6: I think nature is the main teacher here–and also Ovid, whose “Tristia” were songs of exile. Yeats is again an inspiration. The stone hurled by Republican revolutionaries that recurs through “Easter 1916” may be the stone in Heaney’s poem:

Imagining a hero
On some muddy compound,
His gift like a clingstone
Whirled for the desperate.

The oppressor is still political–Heaney has escaped from a “massacre”–but political oppression has become more abstract and general now that Heaney lives in Wicklow (in the Irish Republic). Not only a Catholic from Ulster but almost any thoughtful person could feel “I am neither internee nor informer.”

history and fiction in Hilary Mantel’s A Place of Greater Safety

A passerby hesitated, stared. “Excuse me–” he said. “Good citizen–are you Robespierre?
Robespierre didn’t look at the man. “Do you understand what I say about heroes? There is no place for them. Resistance to tyrants means oblivion. I will embrace that oblivion. My name will vanish from the page.”
“Good citizen, forgive me,” the patriot said doggedly.
Eyes rested on him briefly. “Yes, I’m Robespierre,” he said. He put his hand on Citizen Desmoulin’s arm, “Camille, history is fiction.”
—Hilary Mantel, A Place of Greater Safety

Like her Booker-Prize-winning books Wolf Hall and Bring up the Bodies, A Place of Greater Safety is a historical novel in which lawyers best known for beheading tragic heroines (Anne Boleyn, Marie Antoinette) are among the protagonists. In its form, its topic, and even its quality, A Place of Greater Safety also bears comparison to War and Peace, although Mantel does not advocate an elaborate conceptual scheme comparable to Tolstoy’s. In the afterword, she writes, “I am not trying to persuade my reader to view events in a particular way, or to draw any particular lessons from them. I have tried to write a novel that gives the reader scope to change opinions: a book that one can think and live inside.” Until I finished the novel on Saturday, I was so deeply inside it that now I mourn the characters, even Robespierre.

As the quotation cited above suggests, Mantel is interested in the relationship between history and fiction. The most obvious difference is that history is true and fiction is false. But even if one insists on facts (as I do), the distinction is more complicated than that. Robespierre really walked down the streets of Paris. The passage above is fiction because Mantel has imagined the scene. (However, Mantel frequently has the characters state real quotations from their works, on the theory that “what goes onto the record is often tried out earlier, off the record.”) Within the fiction of the book, it really is Robespierre whom the patriot recognizes: that is a fact, not a mistake.

But what does it mean to say “Robespierre”? Does one mean The Incorruptible, the great civic republican moralist and statesman? Does one mean the villainous author of the Terror? Historians still debate who Robespierre was, even given the vast evidence that survives. And, according to Mantel, Robespierre wasn’t sure himself. Not only is the truth perspectival in the sense that each of us observes from a distant and limited vantage-point, but we are not even sure how to view ourselves. The meaning of the word “Robespierre” changes for Robespierre from minute to minute. His name did not vanish from the page, as he predicts above, but the fullness of his experience did.

It’s worth comparing the actual French Revolution to the contents of this novel. One difference is scale. Twenty-eight million people were alive in France in 1792. Each lived a continuous stream of consciousness and formed passionate, complex, incomplete, and often invalid views of scores of other people, for a total of billions of relationships. The scale of a novel is necessarily much smaller. I count roughly 136 named characters in A Place of Greater Safety, not counting crowds and generic figures like “the patriot” (above).

In real life, the action was continuous and simultaneous, all those millions acting and thinking at once. In contrast, Mantel writes almost entirely in set-pieces. Each scene takes place at a geographical location and involves between one and a dozen named people. Each scene is set after the previous one in chronological order, but usually after a gap of hours, days, or even months. So, whereas history flowed smoothly and simultaneously, the novel jumps from set-piece to set-piece.

Reality has no narrator. Mantel narrates in a supple, subtle, deliberate style. For instance, consider this sentence: “He put his hand on Citizen Desmoulin’s arm, ‘Camille, history is fiction.'” Since Robespierre was a boyhood friend of Demoulin’s, he never addresses him as “Citizen Desmoulin.” The title “Citizen” enters the narration here because “the patriot” has been addressing strangers that way, and Robespierre sees his friend from the patriot’s perspective at that moment. But he begins is sentence with the name “Camille …,” and within three words, we are back to a more intimate view. The title “Citizen” evokes layers of irony as we read Mantel’s narration of Robespierre’s thoughts in reaction to a nameless patriot who is using terminology invented by men like Robespierre.

As Mantel writes in the afterword, “I am very conscious that a novel is a cooperative effort, a joint venture between writer and reader. I purvey my own version of events, but facts change according to your viewpoint. Of course, my characters did not have the blessing of hindsight; they lived from day to day, as best they could.” To imagine their experience sympathetically (when the characters in question include Danton, Demoulins, and Robespierre) is a great achievement of sympathy. But the book is not devoid of judgment, on the false theory that “tout comprendre, c’est tout pardonner.” Like Cromwell at the end of Bring up the Bodies, Robespierre in the last chapter of A Place of Greater Safety is a chilling figure, all the more frightening because Mantel has made him so human until then.

Seamus Heaney, 1939-2013

Many people are contributing memories of “Famous Seamus.” I will not claim any great insight, and certainly no important interactions with the poet, although he, his wife, and I did wait on a freezing pitch-black Oxford winter morning for the bus to Heathrow, ca. 1990. This is the wife to whom he texted his very last words: “Noli timere” from the Gospel of Matthew:

And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. (Mathew 14:26-7)

I don’t think Heaney was identifying himself with Jesus. He was just recalling the Latin for “be not afraid” from his childhood of school and church. But he was an insightful reader of the New Testament, pointing out, for example, that it was Jesus’ bare act of writing that saved the “Woman Taken in Adultery.”

And again he stooped down, and wrote on the ground.

And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst (John 8:8-9)

Heaney said that poetry, like Jesus’ mysterious and quiet writing, “holds attention for a space, functions not as distraction but as pure concentration, a focus where our power to concentrate is concentrated back on ourselves.” Poetry puts us in the “Republic of Conscience.”

People seem to like my discussion questions prompted by Heaney’s magnificent poem of that name. That post has had 1,300 unique visitors, including a burst of readers just lately. I first heard “The Republic of Conscience” in the soft Irish lilt of Mary Robinson, formerly president of Ireland and UN High Commissioner for Human Rights, who read it at a conference. It belongs to Amnesty International because Heaney gave AI the copyright. Looking back over my blog, I also find that I’ve reviewed Heaney’s translation of Beowulf, quoted his commentary on terrorism from his Nobel Lecture, quoted him on the liberating power of poetry, and ruminated on what it would really mean to live in a republic of conscience. That is a fair amount to have written about one poet on a civics blog, so I am satisfied I have done my bit to memorialize this great man.

Robinson Jeffers, Hurt Hawks

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Robinson Jeffers’ son kept a wounded hawk as a pet for a few weeks in the 1920s. Jeffers wrote part 1 of this poem as a complete work before he killed the bird, adding part 2 later. It is famous for the line, “I’d sooner, except the penalties, kill a man than a hawk.” Since he did shoot the hawk, Jeffers is either very sorry about what he did or he doesn’t much care for human life.

Part 1 is descriptive and relatively impersonal. There is no first-person verb and no report of the narrator’s relationship to the bird. We are addressed (as “you communal people” who have forgotten “the wild God of the world”). We have access to the hawk’s inner life, knowing what he dreams of and what god he follows. The hawk does not understand us. I think “game without talons” refers to the food that the hawk is offered by his human captors, without his having to hunt it. The bird doesn’t grasp the meaning of the gift or the people’s intentions; he knows the meat by its bare description. “There is game without talons” is free indirect discourse, the hawk’s perspective taking over the narration.

Part 2 introduces the narrator’s voice and relates how he acted, in three steps: “We fed him for six weeks. … I gave him freedom. … I gave him the lead gift. …” Now the relationship between man and bird is central. The man tries to liberate the hawk, but you can’t give  freedom to another creature. The bird returns asking for death. The man does what he is asked. At the end, he holds the dead bird, reduced to a soft object.

This poem has been criticized as didactic. In verse, you are supposed to show, not tell–or so the modernists insisted–but this poem makes general points in the voice of Robinson Jeffers. But is the author serious about the views he expresses here? For instance, did the hawk really ask for death? (Does a bird understand the concept of death as applied to itself, and can it know that a human being might put it out of its misery?) Is there actually a wild God that is merciful to the weak but not to the arrogant?

If the answer to any of these questions is negative, the poem starts to look much more complicated. We do not know what the bird thinks, only how it behaves. We have the testimony of the man about what he has seen and done, but we cannot take any of that for granted. The man has imputed ideas to the hawk and become the god of the bird’s small world. He is in complete control of what we know, just as he controls the animal’s life.

I read the poem not as a didactic statement about nature and life, but as as the unreliable report of a narrator who is unsure whether he should have killed his son’s pet hawk. That narrator is not necessarily Robinson Jeffers. We know that the poet really shot a hawk, but he might have done so without much emotion and derived the idea for a fictional story from the event. All we have is the story with its shifting, partial perspectives and ambiguities.

(By the way: why “Hurt Hawks” instead of “Hurt Hawk”? Why is the wild God capitalized?)