Biden as Dryden’s Ideal Leader

John Michael Wright, Charles II, model for David in Absalom and Architophel

Tuesday

When Joe Biden declared his anti-Covid measures last week—required vaccines for many, required vaccines or weekly testing for others—I was put in mind of King David in John Dryden’s long poem Absalom and Architophel. Fed up with hoping that his rebellious son Absalom will see reason, David lays down the law.

In his satire, Dryden uses the Biblical story as an allegory of how Charles II, somewhat passive initially, should lay down the law in responding to the Duke of Monmouth, his illegitimate son who led a rebellion against him. Ultimately Monmouth was executed for having done so.

After announcing the new policy, Biden said,

We’ve been patient, but our patience is wearing thin.  And your refusal has cost all of us.  So, please, do the right thing.  But just don’t take it from me; listen to the voices of unvaccinated Americans who are lying in hospital beds, taking their final breaths, saying, “If only I had gotten vaccinated.”  “If only.”

It’s a tragedy.  Please don’t let it become yours.

The following day, when asked by reporters that Republican governors would be suing him for “overreach,” he was similarly defiant:

Have at it.

And then:

I am so disappointed that particularly some Republican governors have been so cavalier with the health of these kids, so cavalier with the health of their communities.

In Dryden’s poem, David/Charles has watched Absalom/Monmouth “ma[k]e the lure to draw the people down.” He has seen Absalom’s evil advisor Architophel “turn[ ] the plot to ruin church and state.” He has seen the Council (state legislatures in our case) acting irresponsibly and “the rabble” (unruly Trump supporters) acting even worse. Because he, like Biden, is responsible for the stability of his country, his patience finally wears thin;

With all these loads of injuries opprest,
And long revolving in his careful breast
Th’event of things; at last his patience tir’d,
Thus from his royal throne, by Heav’n inspir’d,
The god-like David spoke…

Having hoped that people would be reasonable, David explains why he hasn’t been more forceful previously. Don’t misinterpret a father’s love of his son for weakness, he says:

Thus long have I by native mercy sway’d,
My wrongs dissembl’d, my revenge delay’d:
So willing to forgive th’offending age;
So much the father did the king assuage…

He may have been mild in the past, David states, but he refuses to take any more flack (or “heap’d affronts”):

Yet, since they will divert my native course,
‘Tis time to shew I am not good by force.
Those heap’d affronts that haughty subjects bring,
Are burdens for a camel, not a king…

Like Biden reminding Americans that he’s responsible for the health of all Americans, David reminds those around him that “kings are the public pillars of the state,/Born to sustain and prop the nation’s weight.”

Then David, comparing Absalom to Sampson, says that he must expect the consequences that come with shaking the column. One is tempted to say the same of vaccine resistors who end up in ICU wards only they unfortunately threaten the rest of us:

If my young Sampson will pretend a call
To shake the column, let him share the fall:

King David would much prefer that his son get the vaccine “repent and live”:

But oh that yet he would repent and live!
How easy ’tis for parents to forgive!
With how few tears a pardon might be won
From Nature, pleading for a darling son!

And then my favorite line in the entire poem:

Beware the fury of a patient man.

David gets God’s endorsement for his speech, which is more than Biden can claim. The president would like to believe, however, that the people will come to acknowledge his lawful health measures:

And peals of thunder shook the firmament.
Henceforth a series of new time began,
The mighty years in long procession ran:
Once more the god-like David was restor’d,
And willing nations knew their lawful lord.

If everyone took the vaccine, we could end the pandemic in 30 days. And if that were to happen, historians could look back and report, “Henceforth a series of new time began,/ The mighty years in long procession ran.”

Dare to dream.

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On Grendel, a Boston Bar, and a Texas Law

Grendel, artist unknown

Monday

A Harvard-adjacent bar called Grendel’s Den is gaining some national attention after Texas’s recent abortion law, which relies on bounty hunters for enforcement. That’s because the lawsuit that allowed Grendel’s Bar to serve liquor—so ruled the Supreme Court in 1982—may be the precedent needed to overrule the Texas law.

I of course am intrigued by the bar’s Beowulf allusion and am looking to apply it.

Apparently there used to be a Massachusetts blue law that (this according to Wikipedia) would allow “a school or a religious institution within 500 feet of a liquor license applicant to prevent the issuance.” When Grendel’s Bar wanted such a license—after all, what self-respecting Danish troll would abstain from mead—a nearby church objected. Their objection was overruled, however, first by a state court and then by the Supreme Court. After all, it’s the state’s responsibility to enforce laws. It can’t delegate that responsibility to private citizens or organizations.

According to Harvard law professor Lawrence Tribe, who successfully argued the case before the Supreme Court, the precedent should apply to Texas as well. The legislature can’t farm out enforcement of its abortion-ban-after-six-weeks to citizens bringing private lawsuits. It would have to enforce the law itself.

And the reason it can’t do that is because abortion is currently a Constitutional right thanks to Roe v. Wade. Texas thought it could circumvent that inconvenient fact by incentivizing private citizens to snitch on their neighbors, earning $10,000 a pop plus legal fees plus no legal liability. The conservative Supreme Court did not say no, but Tribe doesn’t see how it can ignore the Grendel’s Bar ruling.

From the Texas legislature’s point of view, such liberal objections are like Grendel storming its nice white male Christian party. Since its QAnon supporters already regard Democrats as cannibalistic pedophiles engaging in global child sex trafficking, why not just call them God-cursed Grendels and quote such passages as the following:

                                    Suddenly then
The God-cursed brute was creating havoc:
Greedy and grim, he grabbed thirty men
From their resting places and rushed to his lair,
Flushed up and inflamed from the raid,
Blundering back with the butchered corpses.

“Butchered corpses” is how the Texas legislature regards aborted fetuses–even though a six–week fetus is the size of a grain of rice. So why not allow outsiders—Beowulf, after all, is a Geat, not a Dane—to come in and take down the monster. And heap lots of treasure on him after he proves successful.

The Danes win round one when Beowulf takes out Grendel. They win round two when he handles the backlash, as embodied in Grendel’s mother. But round three, which happens after Beowulf leaves and after King Hrothgar dies, will see fratricidal strive break out amongst Hrothgar’s kin. The great mead hall of Heorot will burn to the ground.

In other words, extra-legal measures once set in motion don’t solve the issue but breed ever more resistance and ever more monsters. Some of these monsters take the form of Democratic voters.

Further thought: While I spent a summer in Harvard Square in 1973, I don’t remember Grendel’s Den. I wonder if it resembles at all the underwater den described in the poem:

The gallant man
Could see he had entered some hellish turn-hole
And yet the water did not work against him
Because the hall-roofing held off
The force of the current; then he saw firelight,
A gleam and flare-up, a glimmer of brightness.

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Let These Weak Feet Tread in Narrow Ways

Daniel Gabriel Rossetti, Retro Me Satana (unfinished sketch)

Spiritual Sunday

I share a Daniel Gabriel Rossetti sonnet today that I don’t entirely understand but that fascinates me. I chose it when looking for poems that explore today’s Gospel reading, which is Jesus’s famous reprimand to Peter:

Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He said all this quite openly. And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.” (Mark 8, 31-33)

The poem is entitled “RETRO ME, SATHANA!”, meaning “Get Thee Behind Me, Satan,” and Rossetti has an unfinished illustration with the same title. Rossetti’s Satanic temptation, at least in the poem, appears to be dreams of being mighty, which is what it is for Peter as well. The heavy-curled charioteer who is “snatched from out his chariot by the hair” must be Absolom, who was in revolt against King David. Those who are ambitious like Absolom are too much enthralled with the here and now—they are enthralled time—and when death comes, the world will careen onward, drawn by its now reinless steeds.

The Satanic desire to unfurl one’s mighty wings means that one sets onself to be broken like a lath or thin sheet of wood. The poet wants rather to tread narrow ways, which I’m reading as Jesus’s declaration that “strait is the gate, and narrow is the way, which. leadeth unto life, and few there be that find it.” Then again, those who the temptation of “the broad vine-sheltered path” (I think of John Bunyan’s Pilgrim’s Progress) will one day encounter God’s wrath, as described in the Book of Revelations (16:1): “And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.”

I’m not sure what promises of power and ambition the poet is tempted by, but he imagines angry judgement if he yields to them. Or at any rate, that’s what I think this poem is saying:

Get thee behind me. Even as, heavy-curled,
Stooping against the wind, a charioteer
Is snatched from out his chariot by the hair,
So shall Time be; and as the void car, hurled
Abroad by reinless steeds, even so the world:
Yea, even as chariot-dust upon the air,
It shall be sought and not found anywhere.
Get thee behind me, Satan. Oft unfurled,
Thy perilous wings can beat and break like lath
Much mightiness of men to win thee praise.
Leave these weak feet to tread in narrow ways.
Thou still, upon the broad vine-sheltered path,
Mayst wait the turning of the phials of wrath
For certain years, for certain months and days.

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Remembering 9-11 in Poetry

Friday

Reposted with modifications from September 10, 2016

On September 11, 2001 and for six days afterwards, Lucille Clifton wrote poems exploring the attack. In other words, for a week she used poetry as a daily meditation to process what had happened.

At the time, Lucille was a colleague of mine at St. Mary’s College of Maryland, and we have posted all of them on plaques around St. John’s Pond, which sits in the middle of our campus. As one walks around the pond, one can read the sequence in its entirety.

The first poem turns on its head what it means to believe that God has blessed America. Often Americans assert that we are blessed because, as a wealthy and safe country, we are “exempt” from the suffering experienced “in otherwheres/israel ireland palestine.” Clifton notes that, with the attacks, we received a different kind of blessing, one that is in line with Jesus reaching out to the wretched of the earth: God has blessed us with the knowledge of what these “otherwheres” regularly experience:

1 Tuesday 9/11/01

thunder and lightning and our world
is another place no day
will ever be the same no blood
untouched

they know this storm in otherwheres
israel ireland palestine
but God has blessed America
we sing

and God has blessed America
to learn that no one is exempt
the world is one all fear
is one all life all death
all one

In Wednesday’s poem, Clifton reminds us that Muslims no less than Christians are God’s children. God has multiple names and many tongues. This is not the time to focus on divisiveness, she says, either anger against Muslims or anger against those targeting Muslims. This is a time to pray together under one flag, “warmed by the single love/ of the many tongued God.”

2 Wednesday 9/12/01

this is not the time
i think
to note the terrorist
inside
who threw the brick
into the mosque
this is not the time
to note
the ones who cursed
Gods other name
the ones who threatened
they would fill the streets
with arab children’s blood
and this is not the time
i think
to ask who is allowed to be
american America
all of us gathered under one flag
praying together safely
warmed by the single love
of the many tongued God

Thursday’s poem uses a passage from Genesis (28:12) to honor the firemen who gave their lives. There we read that, while dreaming, Jacob “saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it.”

3 Thursday 9/13/01

the firemen
ascend
like jacob’s ladder
into the mouth of
history

Friday’s poem refers to the historical suffering of oppressed groups and passes along to all Americans an insight Clifton has struggled to learn as an African American woman: victims are not to blame for their suffering. While various rightwing preachers like Jerry Falwell said that the 9/11 attacks were in retribution for America’s toleration of homosexuality, Clifton reassures Americans that we have done nothing “to deserve such villainy.”

4 Friday 9/14/01

some of us know
we have never felt safe

all of us americans
weeping

as some of us have wept
before

is it treason to remember

what have we done
to deserve such villainy

nothing we reassure ourselves
nothing

Saturday’s poem invokes Jesus and asks whether there is a higher purpose at work in our suffering. Lucille wonders whether there will be miracles of love in store for us, even as she acknowledges that the intention of “the gods” is difficult to understand:

5 Saturday 9/15/01

i know a man who perished for his faith.
others called him infidel, chased him down
and beat him like a dog. after he died
the world was filled with miracles.
people forgot he was a jew and loved him.
who can know what is intended? who can understand
the gods?

Sunday’s poem is dedicated to Lucille’s new granddaughter, born five days before the attacks. As she looks over the St. Mary’s River that flows by our campus, Lucille is struck by the calm, which is in marked contrast with the attacks. While she is well aware of humanity’s history of injustice and the many reasons to hate—she is “cursed with long memory”—she chooses to love instead.

Her granddaughter, she notes, is born innocent into a violent world. While Bailey will become aware of the bad, however, she will also become cognizant of the good. Buoyed by new life, Lucille talks about how she loves all of the world, despite “the hatred and fear and tragedy.” Ultimately, love trumps all.

6 Sunday Morning 9/16/01
for bailey

the st. marys river flows
as if nothing has happened

i watch it with my coffee
afraid and sad as are we all

so many ones to hate and i
cursed with long memory

cursed with the desire to understand
have never been good at hating

now this new granddaughter
born into a violent world

as if nothing has happened

and i am consumed with love
for all of it

the everydayness of bravery
of hate of fear of tragedy

of death and birth and hope
true as this river

and especially with love
bailey fredrica clifton goin

for you

It so happened that Rosh Hashanah fell upon September 17 in 2001, prodding Lucille to find symbolic significance in the Jewish new year and the supposed anniversary of Adam and Eve. While human evil emerged from the Garden of Eden, so did human love. Lucille writes that “what is not lost” from that original connection with God “is paradise.” In the sweet and delicious image of “apples and honey,” we see that Lucille believes that not all has been lost:

7 Monday Sundown 9/17/01

Rosh Hashanah

i bear witness to no thing
more human than hate

i bear witness to no thing
more human than love

apples and honey
apples and honey

what is not lost
is paradise

And so we continue on, finding something to salvage in even the grimmest of times.

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Eliot Explains Conspiracy Theories

Pam Ferris as Mrs. Dollop, spreader of conspiracy theories

Thursday

A great literary tweet comes to us from one David Baddiel, who shares a Middlemarch passage that explains how conspiracy theories take hold. Author George Eliot, he says, nails it in the following passage:

But this vague conviction of indeterminable guilt, which was enough to keep up much head-shaking and biting innuendo even among substantial professional seniors, had for the general mind all the superior power of mystery over fact. Everybody liked better to conjecture how the thing was, than simply to know it; for conjecture soon became more confident than knowledge, and had a more liberal allowance for the incompatible.

It so happens that, unlike many QAnon conspiracy theories, the one in Middlemarch has some basis in fact. The wealthy man Bulstrode has an actual scandal in his past and has found a way to do away with a man who has been blackmailing him over it. Nevertheless, fact soon morphs into something more fantastical:

Even the more definite scandal concerning Bulstrode’s earlier life was, for some minds, melted into the mass of mystery, as so much lively metal to be poured out in dialogue, and to take such fantastic shapes as heaven pleased.

The innocent victim of this conspiracy theory is Lydgate, an idealistic and accomplished doctor who is trying to reform the medical profession. How he becomes linked with the wealthy Bulstrode is complicated, but all you need to know here is that he is an unknowing accomplice to Bulstrode murdering the blackmailer. When Bulstrode goes down, so does Lydgate, along with his lofty dreams. He dwindles into a conventional doctor ministering to rich people with gout in seaside resorts.

While today’s conspiracy theories take hold via the internet, in Victorian England they are spread through tavern gossip. Mrs. Dollop, “the spirited landlady of the Tankard in Slaughter Lane,” is one of those pouring lively metal into dialogue so that they take fantastic shapes. Time and again, she must correct those who want to stick to facts. As Eliot puts it, she

had often to resist the shallow pragmatism of customers disposed to think that their reports from the outer world were of equal force with what had “come up” in her mind. How it had been brought to her she didn’t know, but it was there before her as if it had been “scored with the chalk on the chimney-board—”

When someone points out to her that she’s attributing a quotation she read in a newspaper to Bulstrode, she’s not deterred. Just as QAnon believers have a way around every difficulty, Mrs. Dollop says, “If one raskill said it, it’s more reason why another should.”

With such reasoning, what chance does truth have? As Mark Twain once wrote, “A lie can travel around the world and back again while the truth is lacing up its boots.” The problem with our current lies is that they are killing people, leading them to reject healing vaccines and instead ingest livestock dewormers.

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Hurricane Ida and Murakami’s 1Q84

Hurricane Ida hits the New York subway

Wednesday

Last week, as I was watching news reports of Hurricane Ida hammering the east coast, one image in particular caught my attention: New York’s subway system filling with water. In Haruki Murakami’s novel 1Q84, a supernatural squall, triggered by the anger of “the Little People” (more on them in a moment) submerges a Tokyo subway station. Hang on while I apply the novel to the current climate crisis.

Aomame, a female fitness instructor who assassinates men who batter women, has just killed the cult leader of a fanatical sect who rapes little girls. Because the leader is the conduit for dark supernatural forces, embodied in a mysterious group of dwarfs, those dwarfs erupt in one last spasm of anger. Their target is the subway station where Aomame has stored her getaway bag. She is on her way there when she hears about the torrential downpour:

“Wasn’t that thunder something?” the driver said. “And the rain was incredible.”

And further on:

I hear the water in the streets overflowed and ran down into the Akasaka-Mitsuke subway station onto the tracks. It was because the rain all fell in one small area. They stopped the Ginza Line and the Marunouchi Line. I heard it on the radio news.

Aomame realizes that the Little People are trying to thwart her plans to escape. She barely manages to get her bag and get to her safe house before the cult is on her track.

The Little People, we learn, are behind the rage that leads men to batter women—and indeed, they are behind the deaths of Aomame’s two closest female friends. Once the cult loses their leader, they also lose touch with the Little People, which drives their search. As the leader explains to Aomame before she kills him, “the organization that I have created will never leave you alone…[T]hey will track you down and punish you severely. That is the kind of system that we have created: close-knit, violent, and irreversible.”

Murakami undoubtedly is basing the organization on Aleph, a Japanese doomsday cult and terrorist organization that carried out the deadly Tokyo subway sarin attack in 1995. In Underground: The Tokyo Gas Attack and the Japanese Psyche, Murakami interviewed members of the cult and came to see them as expressions of a deep frustration with Japan’s materialistic society.

With the election of Donald Trump, America saw the rise of the largest cult in its history, and the fact that this cult is denying climate change, even as we witness increasing numbers of extreme weather events (including Hurricane Ida), makes Murakami’s novel relevant to our current situation. Although America has become more enlightened in certain areas—we elected a Black president, our scientists came up with a Covid cure, we can track the impact of our hydrocarbons—it has also become prey to dangerous conspiracy theories. As the leader explains about such a dichotomy,

Where there is light, there must be shadow, and where there is shadow there must be light. There is no shadow without light and no light without shadow. Karl Jung said this about “the shadow” in one of his books: “It is as evil as we are positive…the more desperately we try to be good and wonderful and perfect, the more the Shadow develops a definite will to be black and evil and destructive….The fact is that if one tries beyond one’s capacy to be perfect, , the Shadow descends to hell and becomes the devil.

And further:

We do not know if the so-called Little People are good or evil. This is, in a sense, something that surpasses our understanding and our definitions. We have lived with them since long, long ago—from a time before good and evil even existed, when people’s minds were still benighted.

But the leader then gives us reason to hope:

But the important thing is that, whether they are good or evil, light or shadow, whenever they begin to exert their power, a compensatory force comes into being.

In the case of 1Q84, the final compensatory force is Aomame’s love for Tengo, the novel’s other protagonist, as well the child they will have together. The cult wants that child, sensing it can be the new conduit for the voices, but Aomame and Tengo’s relationship proves to be more powerful than the forces of destruction.

So what will it be for our environment? Will the rage of the Little People prevail? Or will love, for each other and for the earth, win out?

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Atwood & Austen on Abortion in Texas

A Polish protestor protests new Poland abortion ban

Tuesday

I still can’t believe the Supreme Court is allowing Texas to take away women’s abortion rights while encouraging its citizens to become bounty hunters, with $10,000 injury payments awaiting anyone who successfully snitches on anyone having, or aiding someone having, an abortion after six weeks. Many have been alluding to Margaret Atwood’s Gilead in recent weeks, to which I add passages from George Orwell’s 1984 and, believe it or not, Jane Austen’s Northanger Abbey. I’ll let Austen fans figure out the passage I have in mind as I turn to the more obvious passages first.

In The Handmaid’s Tale citizens, as in Texas, are deputized to carry out “justice,” such as when the handmaids must tear apart an alleged rapist with their bare hands (the man is actually a freedom fighter). Abortionists in Gilead, meanwhile, are hanged, even if they performed the operation when abortion was still legal. Even more relevant to the Texas situation, however, is the way Gilead turns neighbors into spies.

What if a boyfriend, for instance, after helping his girlfriend get an abortion, breaks up with her? If the break-up is contentious, might he turn her in? What about friends who drift apart? Or neighbors you think you can trust? Given the market incentives ($10,000 plus court expenses), how deep does loyalty go? And what will this do to communities?

In Handmaid’s Tale, protagonist Offred doesn’t know if she can trust Nick, the friendly chauffeur who works for her owner:

He looks at me, and sees me looking [at him smoking]. He has a French face, lean, whimsical, all planes and angles, with creases around the mouth where he smiles. He takes a final puff of the cigarette, lets it drop to the driveway, and steps on it. He begins to whistle. Then he winks.

I drop my head and turn so that the white wings hide my face, and keep walking. He’s just taken a risk, but for what? What if I were to report him?

Perhaps he was merely being friendly. Perhaps he saw the look on my face and mistook it for something else. Really what I wanted was the cigarette.

Perhaps it was a test, to see what I would do.

Perhaps he is an Eye.

Then there is Ofglen, a fellow handmaiden:

We aren’t allowed to go [to town] except in twos. This is supposed to be for our protection, though the notion is absurd: we are well protected already. The truth is that she is my spy and I am hers.

It so happens that both the chauffeur and Ofglen can be trusted, but Offred initially has no way of knowing that. Making a mistake could get her imprisoned or killed. At least in Texas, it’s only $10,000 plus court expenses.

In 1984, sometimes family members turn one in, which we can well imagine happening in our polarized society where families sometimes fracture over politics. What if your sibling–or your children–think they are doing God’s will by betraying you?

The children…were systematically turned against their parents and taught to spy on them and report their deviations. The family had become in effect an extension of the Thought Police. It was a device by means of which everyone could be surrounded night and day by informers who knew him intimately.

This is the potential situation that the Supreme Court left in place, undoubtedly because at least five members (and maybe Roberts as well) want to see abortion outlawed. Their politics, not the law, prevailed. After all, would these conservative justices have allowed a state law to stand if vigilante citizens were incentivized to take to court anyone who owned a gun?

And now to Jane Austen. In Northanger Abbey’s most curious passage, Henry Tilney reprimands Catherine Morland for suspecting his father of having killed or imprisoned his mother. Because Catherine has been overly influenced by the gothic novels she is reading, Tilney brings her down to earth by pointing out that England has a neighborhood spy system that would prevent the general from having gotten away with any such thing:

If I understand you rightly, you had formed a surmise of such horror as I have hardly words to—Dear Miss Morland, consider the dreadful nature of the suspicions you have entertained. What have you been judging from? Remember the country and the age in which we live. Remember that we are English, that we are Christians. Consult your own understanding, your own sense of the probable, your own observation of what is passing around you. Does our education prepare us for such atrocities? Do our laws connive at them? Could they be perpetrated without being known, in a country like this, where social and literary intercourse is on such a footing, where every man is surrounded by a neighborhood of voluntary spies, and where roads and newspapers lay everything open? Dearest Miss Morland, what ideas have you been admitting?

We may not think ourselves as living in a country surrounded by voluntary spies but Texas is apparently trying to get us there. Suddenly, our laws are conniving at such a situation, which neither our education nor our sense of the probable has prepared us for.

Another literary allusion: Singer Bette Midler just tweeted out an Aristophanes reference for the occasion:

I suggest that all women refuse to have sex with men until they are guaranteed the right to choose by Congress.

In Lysistrata, the ploy brings together inveterate enemies Athens and Sparta. It’s worth a shot.

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A Day of Rest for the Working Class

Thomas Hart Benton

Labor Day

In observance of Labor Day, here’s a poem by that bounciest of poets, Robert Service. Although it’s a bit of a caricature of the working man, I like the way he talks of rest. Labor Day, after all, celebrates the workers by giving them a special day off. And they don’t even have to die to earn it.

Song of the Wage Slave

When the long, long day is over, and the Big Boss gives me my pay,
I hope that it won’t be hell-fire, as some of the parsons say.
And I hope that it won’t be heaven, with some of the parsons I’ve met —
All I want is just quiet, just to rest and forget.
Look at my face, toil-furrowed; look at my calloused hands;
Master, I’ve done Thy bidding, wrought in Thy many lands —
Wrought for the little masters, big-bellied they be, and rich;
I’ve done their desire for a daily hire, and I die like a dog in a ditch.
I have used the strength Thou hast given, Thou knowest I did not shirk;
Threescore years of labor — Thine be the long day’s work.
And now, Big Master, I’m broken and bent and twisted and scarred,
But I’ve held my job, and Thou knowest, and Thou wilt not judge me hard.
Thou knowest my sins are many, and often I’ve played the fool —
Whiskey and cards and women, they made me the devil’s tool.
I was just like a child with money; I flung it away with a curse,
Feasting a fawning parasite, or glutting a harlot’s purse;
Then back to the woods repentant, back to the mill or the mine,
I, the worker of workers, everything in my line.
Everything hard but headwork (I’d no more brains than a kid),
A brute with brute strength to labor, doing as I was bid;
Living in camps with men-folk, a lonely and loveless life;
Never knew kiss of sweetheart, never caress of wife.
A brute with brute strength to labor, and they were so far above —
Yet I’d gladly have gone to the gallows for one little look of Love.
I, with the strength of two men, savage and shy and wild —
Yet how I’d ha’ treasured a woman, and the sweet, warm kiss of a child!
Well, ’tis Thy world, and Thou knowest. I blaspheme and my ways be rude;
But I’ve lived my life as I found it, and I’ve done my best to be good;
I, the primitive toiler, half naked and grimed to the eyes,
Sweating it deep in their ditches, swining it stark in their styes;
Hurling down forests before me, spanning tumultuous streams;
Down in the ditch building o’er me palaces fairer than dreams;
Boring the rock to the ore-bed, driving the road through the fen,
Resolute, dumb, uncomplaining, a man in a world of men.
Master, I’ve filled my contract, wrought in Thy many lands;
Not by my sins wilt Thou judge me, but by the work of my hands.
Master, I’ve done Thy bidding, and the light is low in the west,
And the long, long shift is over … Master, I’ve earned it — Rest.

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Flow As You Feel the Surge in Your Body

Three Gorges of Yangstze River

Spiritual Sunday

I love this poem by Arthur Sze, a Chinese American poet whose family immigrated to America in the 1930s fleeing the Japanese and stayed. Thus the memories of the Yangtze River are family memories, not his own. The poem in some ways works as a riddle only the riddle is the mystery of life, which means an answer can never be pinned down.

But we know that, if we do not pluck the apple from the tree, it will die on the branch. We must go searching, even if we never find this mysterious “it.” Sze doesn’t call it “God” because that word is too heavy and seems too definite, even though God is never definite. What he knows is that it’s in the capillaries of our lungs, “in a corpseburning on the Ganges,/ in rain splashing on banana leaves.”

The ever flowing river, like ever flowing life, captures its spirit. So does the ever spinning top, describing a cone as it gathers together past, present, future. Look for it “in the smell of an avocado blossom, and in the true passion of a kiss.” Plato may inform us that the apple we know is only a shadow of the ideal form, but given that we can only know that apple that we see, taste, smell, and hold in our hand, that’s were we must go to find mystery.

The Unnamable River
By Arthur Sze

1
Is it in the anthracite face of a coal miner,
crystallized in the veins and lungs of a steel          
worker, pulverized in the grimy hands of a railroad engineer?
Is it in a child naming a star, coconuts washing
ashore, dormant in a volcano along the Rio Grande?

You can travel the four thousand miles of the Nile
to its source and never find it.
You can climb the five highest peaks of the Himalayas
and never recognize it.
You can gaze though the largest telescope
and never see it.

But it’s in the capillaries of your lungs.
It’s in the space as you slice open a lemon.
It’s in a corpse burning on the Ganges,
in rain splashing on banana leaves.

Perhaps you have to know you are about to die
to hunger for it. Perhaps you have to go
alone in the jungle armed with a spear
to truly see it. Perhaps you have to
have pneumonia to sense its crush.

But it’s also in the scissor hands of a clock.
It’s in the precessing motion of a top
when a torque makes the axis of rotation describe a cone:
and the cone spinning on a point gathers
past, present, future.

2
In a crude theory of perception, the apple you
see is supposed to be a copy of the actual apple,
but who can step out of his body to compare the two?
Who can step out of his life and feel
the Milky Way flow out of his hands? 

An unpicked apple dies on a branch:
that is all we know of it.
It turns black and hard, a corpse on the Ganges.
Then go ahead and map out three thousand mile of the Yantze;
walk each inch, feel its surge and
flow as you feel the surge and flow in your own body.

And the spinning cone of a precessing top
is a form of existence that gathers and spins death and life into one.
It is in the duration of words, but beyond words—
river river river, river river.
The coal miner may not know he has it.
The steel worker may not know he has it.
The railroad engineer may not know he has it.
But it is there. It is in the smell
of an avocado blossom, and in the true passion of a kiss.

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