a woman in a hammock

DROWSY SONG

The earth waits, like the source of the Nile

on the periphery of the capital.

Behind its porphyry wall

princes perform their tragedy of control.

The earth sleeps, like a woman in a hammock

dreaming of a happy home.

Crowds gathered in the New Rome

to print their great seal on a marble rock.

The Minotaur strode back and forth

sleepless as a pumpkin seed –

his labyrinth a putrid gourd

of fireworks orange (Julius the 4th).

He fought the dragons in his nightmare sea;

he clutched the basket of his swollen

head; his world was stolen

from a woman’s arms – bound to tyranny.

Hobo droned his drowsy song in unison.

The earth still turned for him.

Saturn & Venus, in their stream

of light, grew calm.  Night was for everyone.

The enormous clay wheel spun her sarabande.

The great ship shrank into the distance.

A tiny needle in its compass dance –

the apple of the capital (in Hobo’s hand).

Her shadow was a cloud cast on the evening sky,

a handful of benevolence.

A mystery of loving Providence

instilled in hearts by art, with eyes from Aye.

1.18.20

Dance of the Giraffirmation

Periodically, in the course of writing Ravenna Diagram - as with many earlier poems - I fall into a sort of dancing fit.  This results in passages which evince a certain air of enthusiasm, an affinity with poets like Whitman and Vachel Lindsay (Hart Crane, sometimes).  It's not a popular or familiar mode today.  But it seems inevitable, built into my poems - a structural dimension, which emerges (usually near the end or at some pivotal point) in the form of these bubbles or bumps or saliences or Giant Red Spots upon the very evenly-distributed & lattice-like design of the whole.

Anyway, here goes.

SUNDANCE POLE

A poem might commence with this

little hawthorn tree

on Fisher St., fairly

overflowing with deep rose-red berries

like fireworks on the 4th of July

flaring & bursting in free

association – a liberty

of uncommon fiery wheels across midnight

sky – the pale stars in the background

steadfast lights, bespeaking

deep-down goodness (Hopkins,

maybe... Mendelssohn) – the silver sound

of a tender, melancholy trumpet

(memory of mourning dove,

her all-compassing love

that wanders wild, like autumn blade

of maple seed).  The streamlet of speech

emerges from wilderness

of your own soul – manifest

in scar-chronicles of flesh (we beseech

thee, YHWH, forgive our ingrained wrong);

the language snakes its way

along a jagged ray

of peace-pipe lightning (atlatl-prong

of brazen serpent) back to the source

rippling from limestone,

primordial marrow-bone –

a familiar voice, whose gentle force

you recognize from long before.

Comes with a question, like

a music teacher – Mike,

Jenny... will you try this score?

Do you know where you are?  Bright lens

(rose-red, white, blue) surrounds

her limpid lamp – sounds

stir from the keys – the earth sends

radiance from ground-bass depths

(a b-flat flint enchantment

striking flame – tent

flaring firelight toward the Great

Bear’s ring).  It is the sundance pole

that gathers every Morning

                    *

Star to Thanksgiving

from every tribe & people in the whole

wide Universe.  The Commonweal

of Cosmos-Wheel, the breeze

of Manitou through trees

in Lebanon, South Central

L.A. – a whisper through the pines

of Mississippi, Kansas,

California... Memphis

Tennessee... on any railroad lines

through space & time.  Even here

on Fisher Street, in Little

Rhody, her turtleshell

murmurs statutes of liberty (I hear

you, there).  Gray hawthorn branches

merge the black & white

of factional dispute,

pretentious politics – brace avalanches

of fanatics, stem the feuding tide;

her leaf-shades balance vision

with experience, precision

with that draft of lifeline magnitude –

fresh air of gratitude & calm

compassion (openness,

grace, charity).  Less

dogma, more enthusiasm –

where blossoming cities lift from soil

of civil equity,

brave ingenuity –

American can-do, granted to all

who will.  Old promise of a justice

overflowing, paid

in full – the freedom-chord,

rung with a joyful crash-caprice

of fife & drum, guitar & harp –

O let it roll down now!

That red berry you sow

in morning will be blooming bright C-sharp

by noon!  Song’s equilibrium

rests on her branch –

Love will enfranchise

multitudes (world freedom plumb).

10.16.15

Hawthorn on Fisher St.

Nostalgia for world culture

Quick stray thoughts tonight... Osip Mandelstam once defined the impulse of the Acmeist movement (early 20th cent. Russian poetry) as "nostalgia for world culture."  Nostalgia for world culture.  Implying that "world culture" once existed (or still existed, elsewhere).  But then Acmeism also promoted a Bergsonian, anachronistic anti-sense of Time - what was deep in the past (Ovid, Dante) was actually calling to us from the future.  (In this he may have been attempting to one-up the contemporary Futurist movement, among other things.)

But what would be a real world culture?  A global culture, life-supporting, life-enhancing, humane, refined, playful.  Not the world as we know it today... but maybe an aspiration.

Then again one way of thinking of culture is as an inherently parasitic lichen-like growth.  Culture is opportunist.  For example, the culture of the "divine king", established around the world in various phases & formations - the culture of powerful rulers and autocrats, with their enormous suction machines for collecting & channeling the labor of millions of slaves (see : pyramids) - the culture of royal power might be seen as a defense mechanism of the kings themselves.  A survival mechanism, in other words, insinuated into society by the rulers, to protect themselves from being divided up and eaten, tossed about in communal games, by the whole peon mass of the tribe itself (see A.M. Hocart's Kings and Councillors for a consideration of such phenomena).

Then imagine that the speedy vine-growth of culture takes another world-historical bend, once the ziggurat of royal power & totalitarian government reaches its apex : I mean the turn toward apocalyptic messianism (see Norman Cohn's classic study of the Iranian-Zoroastrian roots of same, Cosmos, chaos & the world to come).  Here religious thinking happens upon a viral antidote to overweening political power : the idea of the return of the God-King - the uber-King, the "King of Kings", who will finally put the tyrants in their place (like Yurtle the Turtle, at the bottom of the pond).

I think of these parasitic culture-shifts as edge-phenomena, happening on the margins of something even deeper & more invisible & slow.  I'm thinking of the historical project of "species-Man", homo sapiens, seeking equilibrium.  Humankind is still building the conceptual house which is truly life-enhancing, lovable, livable.  This, as it happens, is another theme which turns up in Mandelstam's version of Acmeism : the idea that poetry has a role to play in the human project to "domesticate" life on earth.  "Domestic hellenism", he called it.

What would be a really "domestic" global culture?  Livable, lovable, familial, gemutlich?  It would have to involve the old English theme of liberty - the freedom from encroachment by tyrannical government.  But, on the other side, it would also have to involve something beyond pure individualism : the active engagement in the common good, the commonweal, the welfare of the whole community.  (These are, you may have noticed, the primal ideals, respectively, of the two major political parties in the U.S. - yet how sadly & stupidly & rigidly & uselessly & backwardly & corruptly & blindly & dogmatically & inflexibly they have worked themselves out in the electoral process.)

What's really needed in order to stimulate Mandelstam's "world culture" - what's required at the most basic level of conception - is a spiritual orientation.  Pope Francis, it seems to me, is saying some of the right things in that direction.  The "poor church" is the global house we share.  The spiritual attitude is one that sets aside narrow pleasures & greedy ambitions & haughty pride on behalf of a sense of wholeness : a "gratitude for existence" (another Brodskian, Gumilevian, Mandelshtamian theme).

How is this possible?  I'm not an advocate by any means of any kind of theocracy : don't get me wrong.  Rather I am talking about something much more basic, simple, and primitive - the kind of childlike faith represented by the original St. Francis.  How can we live in the global house if we cannot trust in the benevolent love of the Spirit that formed & created it all?  How can we build a future without a sense of being "at home" in the universe?  I think of Jesus, the first "son" of God, as playing the middle C on the piano, of a major chord of affirmation - of union with the source of Being.  Francis only echoed the same.  "Unless you turn & become as little children, you cannot enter the Kingdom of Heaven."

Granted much of this will strike many as idiocy or ideology, or both.  So be it.  The poet represents a "nostalgia for world culture".  As such he or she represents a link in the spine of historical time - a time working itself out in the human sense of reality & possibility.  The poet's vision is grounded in harmony, triggered by a basic sense of wonder : of wonder at all that exists, majestically, from nothing at all.

The personal, subjective & familial love we experience among ordinary friends, strangers, & family, might someday be echoed & reinforced by culture at large - & this might, actually, be a return to "Nature" itself - the natural cosmos stamped by the seal of divine Providence.  "The Son of Man is coming, & he will restore all things."  O ye of little faith!  Sursum corda.

... Because, and this gets to the root of it, what appeals to me in Crane above all is that intrepid, improvisational, brave, audacious, crazy, ecstatic spirit of affirmation - the bell rings out - that "exultance", which he flung in the face of Eliot, Yvor Winters, Allen Tate... (& paid for it in their dismissals). This for me is the authenticity of the authentic, the true insignia, the mark of the poet. Crane said he was aiming to be the "Pindar of his age" - the great praise-poet. He was drawing on Whitman for that. & there is some validity to the claim that his aim was true.