Living Where Peace Comes Dropping Slow

Lake Eva, Sewanee, Tennessee

Tuesday

We’ve put up a birdfeeder outside our screened-in back porch and are now being visited by a non-stop stream of goldfinches, titmice, and chickadees. One additional benefit is that, for the first time in my life, I fully appreciate a Yeats image that has always eluded me.

It makes sense that “The Lake Isle of Innisfree” would match up with our experience because, in many ways, we are living the life that the poet dreams of. My mother lives in a house situated on 18 acres of woodland overlooking a lake that itself is a few hundred feet from a Southern Appalachian bluff. To be sure, the cabin close by the house where Julia and I live isn’t made of clay and wattles—cedar planks and metal roofing rather—and we don’t have any beehives. Nor have I heard many crickets.

But we do have katydids, which are drowning out pretty much every other night noise these days. (Before their arrival, we could hear owls, coyotes, and frogs.) Julia has also planted beans on the roof terrace of my mother’s house, where they escape our sizable deer population. Through the trees, before the katydids kick in, we can hear the “lake water lapping with low sounds by the shore.” Peace does indeed come dropping slow.

The line that has new meaning features linnet’s wings. When I first read “Lake Isle of Innisfree,” I didn’t know that a linnet was a small finch. Nor could I figure out how linnet wings would fill up an evening.

I know now. At certain times of the day, we witness a constant fluttering, hearing as well as seeing the birds that gather at the feeder. It’s as though the trees are alive. The titmice and chickadees are especially active, flitting in to grab a sunflower seed and then flitting off. I can hear tiny explosions of wing movements as they land and depart. “Ah! bright wings,” I murmur, quoting the spondee that concludes Gerard Manley Hopkins’s “God’s Grandeur.”

Peace, according to Yeats, comes from paying attention to small moments of beauty. When we do so, they will come to us even when we stand on noisy roadways and pavements grey.

I will arise and go now, and go to Innisfree,
And a small cabin build there, of clay and wattles made;
Nine bean-rows will I have there, a hive for the honey-bee,
And live alone in the bee-loud glade.

And I shall have some peace there, for peace comes dropping slow,
Dropping from the veils of the morning to where the cricket sings;
There midnight’s all a glimmer, and noon a purple glow,
And evening full of the linnet’s wings.

I will arise and go now, for always night and day
I hear lake water lapping with low sounds by the shore;
While I stand on the roadway, or on the pavements grey,
I hear it in the deep heart’s core.
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On John Lewis’s Love of “Invictus”

John Lewis attacked in Selma in 1965

Monday

Professor David Greenberg yesterday reported in the Washington Post that the late John Lewis’s favorite poem was William Ernest Henley’s “Invictus,” a lyric about which I have mixed feelings. As I note in a previous essay, it’s a poem that has been embraced by both Nelson Mandela (good) and Oklahoma City bomber Timothy McVeigh (bad!).  Lewis’s love for the poem is getting me to rethink it, however.

As a child, Lewis would apparently go around the house reciting “Invictus.” Given that one day he would literally be bludgeoned, once by a coca cola crate and another time by a police baton that fractured his skull—and that he refused to violently resist the blows—the second stanza takes on new resonance:

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.

In my blog post, I questioned Henley’s understanding of soul.  Declaring himself to be “master of my fate” and “captain of my soul” sounded too much like a power fantasy that a white terrorist like McVeigh would indulge in. Lewis, however, read mastery in a very different way.

He probably picked up on the poem’s religious references. The black night “that covers me” sounds like St. John of the Cross’s “dark night of the soul”; the scroll of sins points to God’s final judgment (Matthew 25:31-46); and “it matters not how strait the gate” directly quotes Jesus (Matthew 7:13-14):

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

In other words, mastery for Lewis is personal discipline and staying true to his faith. His soul is unconquerable because it is from God.

To be sure, Henley doesn’t mention God in his poem (“whatever gods there be” doesn’t count), and as the poet sees it, this world is nothing more than a “place of wrath and tears” followed by “the Horror of the shade.” Henley’s stance is one of existentialist bravado (a la Hemingway or Dashiell Hammett), a man brandishing a personal code of honor in the face of an absurd universe. For Lewis, on the other hand, following Jesus’s call to love can transform this vale of tears into a fertile garden. As Psalm 84:6 puts it, “Who passing through the valley of Baca make it a well; the rain also filleth the pool.” The end point for Lewis was not personal triumph but a fulfillment of divine love and forgiveness.

Greenberg sees the poem capturing Lewis’s “indomitable spirit,” and that was certainly one dimension of the man. But everyone who knew Lewis also recalls his extraordinary humility, and “Invictus” is not a humble poem. Lewis’s power came from the way he thanked God, not in a perfunctory manner, but with his whole heart.

Nevertheless, we can imagine Lewis using “Invictus” to stiffen his spine when he found himself in the “fell clutch of circumstance.” Poetry provides us with such power.

Invictus

It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate,
I am the captain of my soul.

Out of the night that covers me 
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance,
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbow’d.

Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds, and shall find me, unafraid.

It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate:
I am the captain of my soul.
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Scraping One’s Knees on Jacob’s Ladder

William Blake, Jacob’s Ladder

Spiritual Sunday

Today’s post, reprinted from six years ago, concerns Denise Levertov’s reflection on Jacob’s dream about a stairway to heaven. In his theory of “the sacred and the profane,” anthropologist Marcel Eliade talks about those sacred spaces in which the boundary between the earthly and the spiritual is particularly porous. Jacob’s Bethel is one such place.

Since writing the original post, I have come across another powerful poetic reference to Jacob’s ladder. In the series of poems that Lucille Clifton wrote about 9-11, she sees the New York firemen who sacrificed their lives during the Twin Tower attacks as achieving their own kind of transcendence. Clifton is undoubtedly aware that “We are climbing Jacob’s ladder” was an early slave spiritual, a dream of escaping harsh circumstances:

Thursday, 9/13-01

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

Reprinted from July 20, 2014

Today’s Old Testament reading in our church is about Jacob’s ladder, the dream vision that Jacob receives from God about his future. Denise Levertov uses the story to describe how poetry is composed.

First, here’s the account in the Book of Genesis (28:10-19a):

Jacob left Beer-sheba and went toward Haran. He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place. And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it. And the LORD stood beside him and said, “I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” Then Jacob woke from his sleep and said, “Surely the LORD is in this place– and I did not know it!” And he was afraid, and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”

So Jacob rose early in the morning, and he took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. He called that place Bethel.

In Levertov’s 1961 poem, the stairway is the transcendent poem. It must be constructed out of the tool we have, which is imperfect language. Rather than directly expressing radiant and evanescent angels, the poet must deal with sharp angles. The doubting night gray of the sky testifies to the challenge he or she faces.

It is a theme in much of Levertov’s poetry, however, that struggling in the face of doubt is how we experience the divine. Men may not be angels and the rocks we use for building may scrape our feet.  Nevertheless, just as Jacob, his head pillowed on a rock, sees a stairway to heaven, so does our rock have “a glowing tone of softness.” The poet feels the light brush of angel wings and the poem ascends:

The Jacob’s Ladder

By Denise Levertov

The stairway is not
a thing of gleaming strands
a radiant evanescence
for angels’ feet that only glance in their tread, and
need not touch the stone.

It is of stone.
A rosy stone that takes
a glowing tone of softness
only because behind it the sky is a doubtful,
a doubting night gray.

A stairway of sharp
angles, solidly built.
One sees that the angels must spring
down from one step to the next, giving a little
lift of the wings:

and a man climbing
must scrape his knees, and bring
the grip of his hands into play. The cut stone
consoles his groping feet. Wings brush past him.
The poem ascends.

I pick up at least two other poems that Levertov may be alluding to. In “The Altar,” George Herbert talks about the paradox of a hard stone altar being a means of opening a hard heart to God. (See my post on “The Altar” here.)

A HEART alone
Is such a stone,
As nothing but
Thy pow’r doth cut.
Wherefore each part
Of my hard heart
Meets in this frame
To praise thy name.

The other is Yeats’ “The Circus Animals’ Desertion,” which has an image of a ladder. The poet laments the end of his youthful romanticism, which once gave him marvelous poetic images (his circus animals). Now, however, he feels trapped in his own grimy and mundane reality.

Those masterful images because complete
Grew in pure mind, but out of what began?
A mound of refuse or the sweepings of a street,
Old kettles, old bottles, and a broken can,
Old iron, old bones, old rags, that raving slut
Who keeps the till. Now that my ladder’s gone,
I must lie down where all the ladders start
In the foul rag and bone shop of the heart. 

The miracle is that, out of this unpromising material, Yeats constructs the ladder that is his poem. For those of you wrestling with your doubts about whether transcendence exists, you can look to the miraculous existence of poetry and be reassured.

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An Early Advocate of Native Lives Matter

Christian G. Priber, 1697-1744

Friday

A significant and unexpected 5-4 Supreme Court ruling sided with Native Americans earlier this month, giving me an opportunity to share one of my father’s prose poems about Indian rights. As the Smithsonian points out, as a result of McGirt v Oklahoma,

much of the eastern half of Oklahoma [now] falls within Native American territory. The decision—which places criminal cases involving Native Americans on the Muscogee (Creek) Nation reservation under federal, rather than state, jurisdiction—is “one of the most consequential” legal wins for tribal rights in decades, report Jack Healy and Adam Liptak for the New York Times.

The case hinged on a key question: Did the reservation, established by U.S. treaties during the 1830s, continue to exist after Oklahoma officially became a state in 1907?…

“This is a historic day,” Principal [Creek Nation] Chief David Hill tells the Times. “This is amazing. It’s never too late to make things right.”

Writing for the majority, Neil Gorsuch invoked

the country’s long history of mistreating Native Americans. “On the far end of the Trail of Tears was a promise,” he wrote. “Forced to leave their ancestral lands in Georgia and Alabama, the Creek Nation received assurances that their new lands in the West would be secure forever. … Today we are asked whether the land these treaties promised remains an Indian reservation for purposes of fed­eral criminal law. Because Congress has not said otherwise, we hold the government to its word.”

Apparently McGirt v Oklahoma will have little effect on non-Indians living on the land. As Kevin Gover, director of the Smithsonian’s National Museum of the American Indian, acting under secretary for museum and culture, and a citizen of the Pawnee Tribe of Oklahoma explains,

The Court did not give eastern Oklahoma back to the Tribes. Nobody will lose their land or their home. The decision simply means that Indians in that part of the state are subject only to the criminal jurisdiction of the Tribes and the United States, as is true on Indian reservations in many other states.

Nevertheless, he believes that the court’s decision “is a ‘welcome’ one because it upholds the principle that Native American treaties should be honored unless Congress explicitly revokes them.”

Scott Bates’s poem focuses on the figure Christian G. Priber, a man who, understanding European designs on Native American land, tried to get various eastern tribes to unify in opposition. He failed, of course, but I was heartened to see Gorsuch mention the long history of broken treaties. On a personal note, the central Tennessee route of the Trail of Tears, noted by Gorsuch in his ruling, runs less than a mile from where I live.

Bates’s poem appears in The ABC of Radical Ecology (1982). Priber’s resistance to oppression is very much in the spirit of the multi-racial coalition that has sprung up out of Black Lives Matter. It may smack a little too much of white savior complex—I would like to see more about the Indian players in the drama—but Priber was still a remarkable man worth celebrating.

P Is for Priber’s Paradise

P is for Priber
one Christian G.
and his Kingdom of Paradise
in Tennessee

listen to the story
of one man’s dream
to save America
from the white man’s scheme

from the English and the French
and their whiskey and their bribes
and their stealing of the country
from the Indian tribes…

About 250 years ago
in an area of East Tennessee not very far from Knoxville
near where Lenoir City—which means the Black City—stands today
in the Cherokee capital of Great Tellico
Colonel Joseph Fox
Special Emissary from the English Governor at Charles Town on the Atlantic seaboard
had just marched in with his men

Chief Moytoy and the other assembled notables of the Cherokee Nation
had gathered to hear him

Colonel Fox announced
in peremptory tones
that under the authority invested in him by the Crown of the Great King across the Broad Water
he had come to arrest
that dangerous and subversive agent
one “Priber, a Foreigner”
who was to be handed over to him immediately
so that he could be taken back to Charles Town under armed guard
and tried for sedition

The Native Americans stood passively arms crossed
they made no sign

At which point
the dangerous and subversive individual in question
Christian G. Priber scholar linguist friend and advisor of the Cherokee
stepped forward

He was a small plump not very handsome man
with his hair trimm’d in the Cherokee manner and
dressed in the garb of a warrior “with a deerskin jacket, a flap before and behind his privities, and deerskin pumps or morgissons, laced in the Indian manner on his feet”
who politely informed Colonel Fox in good English (although he had been born and brought up in Germany)
that in his official capacity as Prime Minister and Secretary of State of the United Indian Confederation called “The Kingdom of Paradise”
speaking in behalf of his superior, Emperor Moytoy, standing by his side, and the members of his Council here present
it was his duty to inform the Governor’s Emissary
that the English settlers as well as the French invaders
were trespassers on Indian lands
and that the sooner that he his Governor and all the English removed
themselves from the continent the better
since America belonged to the Indians
and the Indians intended to keep it
and he turned to the glowering Cherokee warriors on either side of the English party
and told them quietly and fluently in their dialect that they were
not to remove the scalps of the visiting delegation (as they were doubtless itching to do)
but they were to conduct them safely out of Great Tellico and start them on their journey 500 miles back to the usurped English settlement by the sea

which they did

removing the furious Colonel Fox and his uneasy soldiers from their midst
with a message to the English Governor he would never forget and alas later avenge
ENGLISHMEN  GO  HOME
leaving the little foreign menace
to turn back to more pressing and certainly more interesting matters

In particular he was perfecting a Constitution for the Indian Commonwealth the Kingdom of Paradise
and spelling out some of the major clauses to wit
This in a society of liberty egality and legality
Each should work according to his talents for the good of all, as he could
That there would be no superiority
That his own condition would be no different from that of any of the others
That all goods would be held in common
That the women would live with the same freedom as the men
That there would be no marriage contracts and parties concerned would be free to change relationships at will
That the children should belong to the state and be always provided for
That all persons “of all Colours and Complexions should be admitted freely into their society”
That there should be general religious freedom
That the only individual property would be books ink pens and paper
And that “the natural rights of mankind” rather than “tyranny, usurpation and oppression” were the Law of Nature and the basic precepts of the American Kingdom of Paradise

Well you know or can imagine what happened
After six years of working to organize the Southeastern Indian nations into a peaceful confederation
After having encouraged the Cherokee’s already established cooperative communal society in which all work was done in common and in which marriage depended upon the will of the married
After having built up a good society on good will booklearning and energy and a remarkable talent for languages
After having been driven out of his native Germany for his progressive ideas
After having arrived in Charles town by way of London with a trunkful of books and a great proficiency in “Dutch Latin English and French”
After having sold his other goods and disappeared into the Wilderness and adopted the ways of the Cherokees
Learned their dialects worn their clothing painted with their paints danced their dances and lived with the daughter of a noted warrior
(all the time carefully maintaining his small Pribery Library and his supply of precious paper and ink)

After having taught his new friends some of the rapacious ways of the white man including the intricacies of weights and measures so that they could keep from being swindled by the traders
After having written a Cherokee dictionary and a Constitution in book form
After six years of living teaching and organizing in the Wilderness
They got him

Christian Priber was ambushed by a group of Creeks in the pay of the English near the Indian village of Tallapoose in northern Alabama
where he had gone to consolidate alliances with the Muskhoge the Choctaws and the Western Mississippi tribes
He was accused of being an insurrectional French agent
and thrown into prison in Frederika Georgia
where he lived for a time and
where he died

But now
250 years later
that the Indian nations have been broken up and driven west to dusty empty leftover lands
leaving the English and the French and their millions of descendants to spread like a plague of locusts westward from the Atlantic Coast destroying the earth and filling the land with their shopping centers industrial parks ugly cities and crowded recreation areas
now that the paths of the Cherokees have become endless asphalt and concrete deserts crowded by murderous machines
where in the words of Robert Lowell “a savage servility/slides by on grease”

now that Sequoia means nothing more than another polluting power plant and Tellico is another huge embolism blocking one of the beautiful blood streams of the continent
where the oil slick of power motors the wake of water skiers and the poison of acid rain have drowned what used to be forests and shady streams
in the shadow of the hills that the Cherokee hunted and farmed which are now being stripped denuded decapitated and disemboweled for greed and luxury

it is time to think again of the dream of Christian Priber
and his work for a land where

The women and children will be equal and free with the men
there will be no poor and no rich
no exploitation no war and no pollution
where there will be only beauty and harmony
and where all will work together for the good of all…

for P is still for Priber
who is very much alive
though they let him die in prison
in 1745

and P is for his Progeny
and People who Protest
against the men who steal the land
and kill the wilderness

Red White and Yellow Black and Brown
we all must make a stand
and fight for Priber’s Paradise
a just and lovely land

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Young People and Covid Spread

Jan Steen, A Merry Party (c. 1660)

Thursday

A week ago Deborah Birx, the physician who oversees the White House pandemic response, acknowledged the Covid is exploding in America in part because the administration failed to anticipate how young people would behave once states began reopening their economies. Perhaps she should have read the Cavalier poets.

As reported in the Washington Post, Birx said that

leaders in states that were not hard-hit early on “thought they would be forever spared through this,” and when they reopened their economies, they didn’t expect a surge in cases spurred by a cohort of mostly millennials.

To be fair to millennials, I think that Generation Z should bear some of the responsibility here—many millennials, because they are well into their thirties and have families and demanding jobs, did not flood into bars and beaches at the first opportunity. But it is true that many of the young people who did were propounding a version of the carpe diem or “seize the day” philosophy found in the works of Robert Herrick and Andrew Marvell.

These poets were themselves living in apocalyptic times, with the monarchy swept away and the future uncertain. In a season of death, why not grab for all the sweetness to be found in the present?

I believe that, with strong and clear guidance from the White House, the Center for Disease Control, and the nation’s governors, America could have effectively countered self-destructive impulses. But because we have the leadership we have, we are rapidly approaching 3.5 million cases and 140,000 deaths.

I’ll let you decide which age group you feel would most thrill to Herrick’s famous lyric. It’s directed “To the Virgins, to Make Much of Time,” but you can imagine other crazy activities as you read it:

Gather ye Rose-buds while ye may,
    Old Time is still a-flying:
And this same flower that smiles today,
    To morrow will be dying.

The glorious Lamp of Heaven, the Sun,
    The higher he's a getting;
The sooner will his Race be run,
    And nearer he's to Setting.

That Age is best, which is the first,
    When Youth and Blood are warmer;
But being spent, the worse, and worst
    Times, still succeed the former.

Then be not coy, but use your time;
    And while ye may, go marry:
For having lost but once your prime,
    You may forever tarry.
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We Are Waiting Rooms at Bus Stations

Frida Kahlo, The Bus (1929)

Wednesday

For a change of pace and a little lightness, I share today a Marge Piercy poem that a friend alerted me to. It’s an extended metaphor that does what poetry does best, which is to use figuration to expand our view of ourselves and the world around us.

In this case, we are invited to think of ourselves as a bus station waiting room through which innumerable people pass. Some are like the perfume of peonies, some like the musky scent of the cosmos, some like clumsy moving men, some like bullies who walk over us (leaving the imprint of footprints our chests), some like elusive warblers, some like striking falcons. The poem gets me to look back over my life and relive multiple encounters.

I love the final stanza, which sums up three major impacts these encounters can have: some almost destroy us, some renew us, and some simply take up permanent residence. While Tennyson’s Ulysses proclaims, “I am a part of all that I have met,” Piercy makes the opposite point: all that we meet become a part of us.

Some more than others.

The Visible and the In-

Some people move through your life
like the perfume of peonies, heavy
and sensual and lingering.

Some people move through your life
like the sweet musky scent of cosmos
so delicate if you sniff twice, it’s gone.

Some people occupy your life
like moving men who cart off
couches, pianos and break dishes.

Some people touch you so lightly you
are not sure it happened. Others leave
you flat with footprints on your chest.

Some are like those fall warblers
you can’t tell from each other even
though you search Petersen’s.

Some come down hard on you like
a striking falcon and the scars remain
and you are forever wary of the sky.

We all are waiting rooms at bus
stations where hundreds have passed
through unnoticed and others

have almost burned us down
and others have left us clean and new
and others have just moved in.
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Mary Trump, Smiley on Nightmare Families

Tuesday

From the moment I learned about Mary Trump’s forthcoming book on the Trump family, I searched for literary equivalents. Dickens’s Bleak House came to mind, but reader Donna Raskin has settled on a far better parallel: Jane Smiley’s Pulitzer Prize-winning A Thousand Acres. Given the number of people who have found similarities between Trump and Lear (for instance, here), it makes sense that Donna would conclude that a novel inspired by Shakespeare’s play captures the dysfunction described by Mary Trump.

Donna, an adjunct writing professor at the College of New Jersey and a program manager at The Lawrenceville School, is writing her first novel. She recently had a short story published in the Schuylkill Valley Journal

By Donna Raskin

Throughout this current presidency, I have waited for the women closest to Donald Trump to speak up honestly and with courage about his criminally inappropriate behavior. Shouldn’t his wife have left him after she heard him bragging about aggressively grabbing women without their consent or for cheating on her after she had a baby? His wife and daughter’s silent acquiescence has brought to mind the sisters in Jane Smiley’s 1991 novel A Thousand Acres.

A Thousand Acres is an intimate story of one family, begun in the spirit of King Lear. When read against today’s political backdrop, however, it appears an interesting variation on the personality cult that is the Trump family, at least according to niece Mary Trump’s just released Too Much and Never Enough: How My Family Created the World’s Most Dangerous Man.

In Smiley’s novel, Larry Cook transfers the ownership of his 1000 acres to his three daughters in order for them to avoid paying taxes after his death. The youngest daughter, who has left farm life and become a lawyer, does not agree with the plan and is cut out of the scheme, which instigates the immediate wrath of her father, although she eventually becomes the beloved. Each member of the family withholds secrets from the others, and the family itself hides secrets from the community. The real story, however, is the relationship between the two oldest sisters, Ginny and Rose, who have suffered mightily at the drunken, sexually violent hands (and other body parts) of their father.

Larry Cook, a petty, mean, and impulsive man who rules the family and the town through sexism and arrogance, sees everyone and everything through financial terms and his own needs. The two sisters and their husbands have spent their lives demonstrating their loyalty to a man who has never shown them love or kindness. As Rose observes,

Daddy thinks history starts fresh every day, every minute, that time itself begins with the feelings he’s having right now. That’s how he keeps betraying us, why he roars at us with such conviction.

This description, so similar to Mary Trump’s of description the president, keeps these sisters silent. Unlike them, however, the niece dissects her uncle’s sociopathic narcissism. As a highly educated psychologist, she has told the details of his parents and grandparents and the story that created the most powerful man in the world: immigrant and absent mothers, angry and scheming fathers, and deathly competitiveness between siblings, as well as (almost as an afterthought) sexism and greed. Like Rose Cook, Smiley’s middle sister, Mary is angry and wants to “bring down” her uncle.

“We’re not going to be sad,” Rose says. “We’re going to be angry until we die. It’s the only hope.” 

Unfortunately, unlike Rose in the novel and Mary in real life, many women (and their husbands) are more than willing to smile politely while observing the horrifying behavior of men in power. Ginny, the eldest sister, has blocked out what their father did and only eventually is able to recover the truth. For much of the novel she is numb, subservient, and a victim of the trauma she has experienced. She describes her silence as “what it feels like to resist without seeming to resist, to absent yourself while seeming respectful and attentive.” 

Like the Trump women until Mary, the Cook sisters understand their role. As Ginny explains,

It was imperative that the growing discord in our family be made to appear minor. The indication that my father truly was beside himself was the way he had carried his argument with us to others. But we couldn’t give in to that—we were well trained. We knew our roles and our strategies without hesitation and without consultation. The paramount value of looking right is not something you walk away from after a single night. After such a night as we had, in fact, it is something you embrace, the broken plank you are left with after the ship has gone down.

Fortunately, Mary has chosen to take control of the narrative. She has owned her anger and she has explained her disgust. Her story is not a surprise to those of us who disagree with the president’s point of view, which is centered around racial (white) and gender (male) superiority. I suspect that, like the townspeople of Zebulon County who continue to support Larry Cook after he calls his daughters bitches and whores at a community picnic, the presidents’ followers will not care a bit about her revelations because they support his behavior. They agree with it.

Nevertheless, as Rose says, “[A]ll I have is the knowledge that I saw! That I saw without being afraid and without turning away, and that I didn’t forgive the unforgivable.”

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Covid Costs Us Loved Ones’ Final Words

Jacques-Louis David, Death of Socrates

Monday

A recent Atlantic article on Covid patients dying alone turns to literature to capture one of the ensuing tragedies: they fail to impart their final words. “What the dying have to say must be heard,” Zeynep Tufekci observes:

The paramount importance of dying words has long been recognized across cultures. “When a bird is about to die, his song is sad,” Master Tseng, a Confucian leader, says in the more than two-millennia-old Analects of Confucius. “When a man is about to die, his words are true.” In Plato’s Phaedo, Socrates notes how swans sing most beautifully just as they are about to die. That concept of the swan song—one’s last, most beautiful expression—also comes up in Aesop’s fables and in Aeschylus’s Agamemnon, and was already a proverb by the third century BCE. In Shakespeare’s Richard II, a dying John of Gaunt, hoping the king will come to hear his last words, says:

O, but they say the tongues of dying men
Enforce attention like deep harmony.
Where words are scarce they are seldom spent in vain,
For they breathe truth that breathe their words in pain…

I had to think twice about Agamemnon, but I assume Tufekci has in mind Cassandra forseeing her impending death. Because of Apollo’s curse, she is not at first believed by the chorus, but by the end they start to sense that she is saying something of paramount importance:

Chorus: Too plain is all, too plain!
A child might read aright thy fateful strain.
Deep in my heart their piercing fang
Terror and sorrow set, the while I heard
That piteous, low, tender word,
Yet to mine ear and heart a crushing pang.

Cassandra (chanting):
Woe for my city, woe for Ilion's fall!
Father, how oft with sanguine stain
Streamed on thine altar-stone the blood of cattle, slain
That heaven might guard our wall!
But all was shed in vain.
Low lie the shattered towers whereas they fell,
And I--ah burning heart!--shall soon lie low as well.

This concluding dialogue is as bleak as anything to be found in literature: Trojan appeals to the gods came to naught and, with the murder of Agamemnon, the Greek victory proves similarly empty. If anything, Cassandra’s words force us to the reckoning found in Ecclesiastes: “All is vanity.”

In one way, however, the Cassandra example undercuts Tufecki’s point, as does the John of Gaunt passage. Richard II, after all, ignores Gaunt, with the result that he loses both crown and life to Henry Bolingbroke. What good are last words if those who hear them simply ignore them?

The same can be said for King Lear’s final words. After he utters them, Albany abdicates and Kent (it appears) goes off to die. Here they are, delivered as he mourns Cordelia:

And my poor fool [dear] is hang'd! No, no, no life!
Why should a dog, a horse, a rat, have life,
And thou no breath at all? Thou'lt come no more,
Never, never, never, never, never!
Pray you, undo this button: thank you, sir.
Do you see this? Look on her, look, her lips,
Look there, look there!

I’m on the hunt, then, for literary last words that lead to positive outcomes. Dante’s Purgatorio has instances of deathbed conversions that allow people to escape Inferno, but those presumably can occur with or without witnesses. (It’s enough that God hears them.) What about those that lead to epiphanies or dramatic turnarounds?

My first positive example is death bed advice from someone who doesn’t actually die. Everyone thinks that Henry Fielding’s Squire Allworthy is about to depart this world, however, and the words chart the path Tom Jones must follow if he is to achieve final happiness:

Allworthy then gently squeezed his hand, and proceeded thus: “I am convinced, my child, that you have much goodness, generosity, and honor, in your temper: if you will add prudence and religion to these, you must be happy; for the three former qualities, I admit, make you worthy of happiness, but they are the latter only which will put you in possession of it.

An even better example is big-hearted Pilate’s final words to Milkman after being shot by Guitar in Toni Morrison’s Song of Solomon:

Milkman moved his hand over her chest and stomach, trying to find the place where she might be hit. “Pilate? You okay?” He couldn’t make out her eyes. His hand under her head was sweating like a fountain. “Pilate?”

She sighed. “Watch Reba for me.” And then, “I wish I’d a knowed more people. I would of loved’em all. If I’d a knowed more, I woud a loved more.”

This moment contributes to Milkman’s (perhaps metaphorical) flight at the end of the book:

Now he knew why he loved her so. Without ever leaving the ground, she could fly. “There must be another one like you,” he whispered to her. “There’s got to be at least one more woman like you.”

The lost boy has found identity and purpose. Pilate’s words are the final articulation he needs.

What if he had missed them because she was in a Covid intensive care unit?

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Hearts Upright & Sound Receive the Seed

Bruegel, Parable of the Sower

Spiritual Sunday

The 18th century poet Christopher Smart, most famous for Jubilate Agno in which he sees his cat as “the servant of the living God,” was noted in his time for working to make Jesus’s parables accessible to all.  His first poem in the collection is “The Sower and the Seed,” today’s Gospel reading.

In it, he raises the question of why Jesus resorts to parables rather than speaking “thy gracious will outright.” The answer: Because the truth “is reserved for you.” God’s mysteries are only for those who have ears to hear.

The collection is entitled The Parables of Our Lord and Saviour Jesus Christ Done into Familiar Verse, with Occasional Applications, for the Use and Improvement of Younger Minds (1768) and was aimed at the newly literate middle class as well as children. Challenging the Anglican hierarchy, Smart assures his audience that the “mystic lore” Jesus shares with them may be denied to kings and patriarchs. In line with the newly emerging evangelical movements such as Methodism, Smart was aiming more for an emotional than an intellectual engagement with the Scriptures.

As an aside I note that, in one of the high points of my life, I learned directly from Allen Ginsberg that Christopher Smart was one of his favorite poets. He told me this upon learning that my research specialty is 18th century British Lit. I suspect, however, that Ginsberg was more taken with the long rambling catalogues of Jubilate Agno and the joyous celebration of Song for David than with Smart’s parables.

The Sower and the Seed

By Christopher Smart

‘Twas thus the Light of Light, the Son
Of God , his moral tales begun
Behold, the parable I show:
A sower went his way to sow,
And, as the kindly grain he threw,
Some by the beaten pathway flew,
And there, neglected as it lay,
Fell to the birds an easy prey.
Some upon stony places fell,
Where, as it was not rooted well,
For lack of depth it soon appeared:
But, when the sun the vapors cleared,
It perished by the scorching air,
Because it wanted ground to bear:
And some amongst the thorns was cast,
Which choked them, growing up too fast.
But some upon a kindly soil
Fell, and repaid the workman’s toil
And these an hundred fold increased,
Those sixty, thirty ev’n the least.

He, to whom God has giv’n an ear,
Let him attend the word in fear.
He spake—and as he made a pause
His scholars came, and asked the cause—
Why dost thou parables recite,
Nor speak’st thy gracious will outright?”
Because it is reserved for you,
He cries, God’s glorious light to view;
But from the race, that have rebelled,
Are heav’nly mysteries withheld;
For those that deathless treasures store
Are sure to reap the more and more,
While him, that makes his little less,
I finally shall dispossess.
I therefore parables devise—
Because, although I made them eyes,
Yet is not their discernment clear,
Nor have they for the truth an ear;
That in the hardened and self-willed
Isaiah’s words might be fulfilled:
“In hearing shall your ears be blest,
And not one word shall ye digest;
And seeing ye your God shall view,
Nor shall ye know him, when ye do
For callous hearts this race have got,
Their ears are clogged, their eyes are not:
Lest, when the season is at hand,
They see, and hear, and understand,
And all at once be converts found,
And I should heal their inward wound”—

But blessed are your eyes, that see,
And ears, that hear in verity.
For many kings and patriarchs too
(So great the grace indulged to you)
And prophets by the word inspired,
Have with all fervent prayer desired
To see the things, which ye behold,
And hear the myst’ries, I unfold,
And all their vows, and earnest suit,
Were premature, and bore no fruit.
Hear, then, and note the mystic lore
Couched in the story of the sower.

When a man hears, not to retain,
The word of Christ’s eternal reign,
Then comes the fiend, and takes away
The grace his heart could not obey.
This is the seed that was implied
As wasted by the pathway side.
But that receiver of the grain
Sown on the stony ground in vain,
Resembles one of cheerful heart,
Who hears and acts a Christian’s part,
By bearing instantaneous fruit,
But having neither depth nor root,
By scourge of power, or worldly loss,
Straight is offended at the cross
He likewise that received the seed
‘Mongst many a thorn, and many a weed,
Is he, that hears the word, and trusts,
But treach’rous wealth and worldly lusts
Choke up his heart with carnal care,
Till all is naught and barren there.

But men of upright hearts and sound
Receive the seed on kindly ground;
The word, which they are apt to hear,
Is to their understanding clear.
These at the harvest we behold
Some bearing fruit an hundred fold,
Some sixty, for the bridegroom’s feast,
And thirty ev’n the last and least.

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