memory of robert bly

I heard Robert Bly read no more than a couple times in my life. Memorable for me was when we brought our infant son to a reading Bly did in Springfield MA. Generally we could get away with doing that, by sitting in the back in case we had to make a hasty exit. This time it didn't work so well: The baby let out a loud cry...but before we could get up and hurry out of the room, Bly called for us to bring the baby to him. Stopping his reading to greet the baby with good words and praise for his early interest in poetry, etc. I'm not certain all of the audience was pleased by the interruption, but you'd have to be pretty hard-hearted not to be impressed by his generous spirit...and it made a lasting impression on my wife and me.

more than a game

Dharani, in Japan, means the practice of reciting certain passages from Buddhist scriptures in Sanskrit, without translation, which is said to endow the reciter with a range of virtues. “Rhetoric” (kigyo) is regarded as one of the ten evils in Buddhism as noted earlier. Shinkei, then, equated poetry with Buddhism in absolute terms, and did not even allow the suggestion that poetry may be fiction.

It may be said that the effort to find spiritual grace in poetry peaked more or less with Shinkei, a renga poet and therefore Bashō’s predecessor. At any rate, it was this tradition that affected Bashō as he strove to elevate poetry to something more than a game.

—Hiroaki Sato, On Haiku (New Directions, 2018)

act of survival

Because those poems that move me are enactments of discovery, not retellings. In those poems that change me the speaker is most often the protagonist, not the narrator. The narrator knows he will survive the poem. The protagonist never knows if he will even make it to the end; the poem itself becomes the act of survival, the act of flailing and probing, an open desire for grace or change. I think this is what Stevens meant when he said the poem is the act of the mind in the process of finding what will suffice. Not having found what will….

—Jorie Graham, “Pleasure,’ Singular Voices: American Poetry Today (Avon Book, 1985), edited by Stephen Berg.

steel grace

I append the translation by J. U. Nicolson (The Complete Works of François Villon). I find Mr. Nicolson’s rendering of this poem more satisfactory than D. G. Rossetti’s or John Payne’s, both of whom make the poem too “musical,” destroying its natural diction which was Villon’s great quality, and both of whom make the poem too sentimental. Villon has sweetness in him and love of beauty, even piety; but his grace is a steel-like hardness; he is never, except perhaps in the Ballade of Grosse Margot, sentimental. Swinburne understood Villon perfectly, and he did several excellent translations but he did not translate the Dead Ladies:

    Say where, not in what land, may be
    Flora the Roman? Where remain
    Fair Archippa’s charms, and she—
    Thaïs—in beauty so germaine?
    Echo, calling afar, in vain,
    Over the rivers and the marshes wan,
    Lovelier once than girls profane?
    But where are the snows of the last year gone?

—Burton Rascoe, Titans of Literature (Blue Ribbon Books, Inc., 1932)

idea of a bird

The very idea of a bird is a symbol and a suggestion to the poet. A bird seems to be at the top of the scale, so vehement and intense his life,—large-brained, large-lunged, hot, ecstatic, his frame charged with buoyancy and his heart with song. The beautiful vagabonds, endowed with every grace, masters of all climes, and knowing no bounds,—how many human aspirations are realized in their free, holiday-lives, and how many suggestions to the poet in their flight and song!

—John Burroughs, The Writings of John Burroughs: Birds and poets, with other papers (Houghton, Mifflin and Co., 1904)

flight granted

Imagination exists only by the grace of experience.