pure and radiant disaster

But opposing and complementary aspects are never as distinct as one might believe. Whether they are medieval or almost contemporary, the vanquished and the suicides whom Ivan Morris depicts for us are distinguished from their Occidental counterparts by a specifically Japanese characteristic: the poetic contemplation of nature at the moment of death. Whether it is the melancholy Prince Yamato Takeru of the fourth century A.D. or Ōnishi in 1945 or the Saigō, champion of oppressed peasants in the nineteenth century, they all die with poetic refinement.

      O lone pine tree!
      O my brother!

sighs in death Prince Yamato Takeru, who had been sent to perish in yet unconquered regions on a desolate plain at the foot of a mountain by his father the emperor, who employed this classic method to get rid of a son who had become an encumbrance.

[…]

In the twentieth century, the young kamikazes, the pilots of suicide planes, also bade a poetic farewell to life before taking off with no chance of return. Thus, in 1945, a twenty-two-year-old pilot:

      If only we might fall
      Like cherry blossoms in the Spring—
      So pure and radiant!

—Margeurite Yourcenar, “The Nobility of Failure,” That Might Sculptor, Time (FSG, 1992), translation by Walter Kaiser.

[This essay deals with Japanese history and culture in books by Ivan Morris, including his work entitled The Nobility of Failure, as well as the novels of Yukio Mishima.]

slight angle to universe

They turn and see a Greek gentleman in a straw hat, standing absolutely motionless at a slight angle to the universe…He may be prevailed upon to begin a sentence—an immense complicated shapely sentence, full of parentheses that never get mixed and of reservations that really do reserve, a sentence that moves with logic to its foreseen end, yet to an end that is always more vivid and thrilling than one foresaw. Sometimes the sentence is finished in the street, sometimes the traffic murders it, sometimes it lasts into the flat. It deals with the tricky behavior of the Emperor Alexius Comnenus in 1096, or with olives, their possibilities and price, or with the fortunes of friends, or George Eliot, or with the dialects of the interior of a Asia Minor. It is delivered with equal ease in Greek, English, or French. And despite its intellectual richness and human outlook, despite the matured charity of its judgments, one feels that it too stands at a slight angle to the universe: it is the sentence of a poet…

E. M. Forster’s description of C. P. Cavafy, related in Marguerite Yourcenar’s “A Critical Introduction to Cavafy,” The Dark Brain of Piranesi and Other Essays (Farrar, Straus & Giroux, 1984)

density and sparkle

Without discussing the merits or demerits of Fires, I would like to say that the almost excessive expressionism of these poems still seems to me to be of a form of natural and needed confession, a legitimate effort to portray the full complexity and passion of an emotion. This tendency, persisting and reemerging at all times in literature, in spite of wise puristic or classical restrictions, stubbornly, maybe nightmarishly, tries to create an entirely poetic language, one in which each word, loaded with maximum meaning, would reveal its hidden significance in the way phosphorescences of stones are revealed under certain lights. The poet always wants to put feelings or ideas in concrete forms, in forms that may become in themselves precious (the very term is revealing), like those gems that owe their density and sparkle to the almost unbearable pressures and temperature they’ve been through.

—Marguerite Yourcenar, Fires (Farrar, Straus & Giroux, 1981)