Wednesday, February 15, 2012

Article: Dublin Freedman’s Journal [1879]

Donahoe's magazine, Volume 1, p.271 [1879]
Article: Dublin Freedman’s Journal
==================================
   The culturkampf---the legalized persecution of religion in Germany---has wrought disastrous evils for the Protestant Church in the German Empire.  It was mainly of the Catholic Church that Bismarck and Falk, and the rest of the bitter crew who govern Germany, were thinking when they passed their ruthless enactments, and it was the annihilation at which they were aiming.  But in the result, Protestantism has actually been a greater loser than Catholicism, and its complainings are loud and doleful in the extreme.  We find the “Reichsbote,” one of the leading Protestant organs, writing thus:
   “The Evangelical Church has suffered grievously from the culturkampfIndifference and hatred towards the church and Christianity have increased to an astounding degree, and the unchristianized masses of the humbler classes have ranked themselves in tens of thousands in the ranks of social democracy.  As a result of the putting aside of the church and Christianity, and of the impious doctrine that ‘everything is nature,’ which has become the outcome, immorality has increased, and the number of crimes is being multiplied to an appalling extent.  The bonds of social order are being discovered because the moral factors, authority and religion, have been long since put on one side, and replaced by rationalistic commercialism, so that we find ourselves in face of the most serious complications in the social, moral, and ecclesiastical order.  Of all the promises which were made at the commencement of the culturkampf, not only has not one of them been realized, but the reverse has happened in every direction.  Instead of peace, there are everywhere disorder and disunion.”
    This is a fearfully gloomy picture, and is another revelation to explain the ease and eagerness with which Bismarck entered into negotiations for the appeasement of Catholic consciences in Germany with his Holiness Leo XIII.  The prince-chancellor has clearly a stormy time before him when there is such a combination of discontent in Germany as a persecuted Catholic people, a disappointed and a disintegrating Protestant community, and a ferocious socialism that recognizes no God, scorns all law, and holds life, virtue, order, and authority in contempt.

Monday, February 13, 2012

Snow Waves and Strings of Root

Feb. 24, 1873: Journal
‘Snow Waves’
   In the snow flat-topped hillocks and shoulders outlined with wavy edges, ridge below ridge, very like the grain of wood in line and in projection like relief maps.  These the wind makes I think and of course drifts, which are in fact snow waves.  The sharp nape of a drift is sometimes broken by slant flutes or channels.  I think this must be when the wind after shaping the drift first has changed and cast waves in the body of the wave itself.  All the world is full of inscape and chance left free to act falls into an order as well as purpose: looking out of my window I caught in the random clods and broken heaps of snow made by the cast of a broom.  The same of the path trenched by footsteps in ankledeep snow across the fields leading to Hodder wood through which we went to see the river.  The sun was bright, broken brambles and all boughs and banks limed and cloyed with white, the brook down the clough pulling the way by drops and by bubbles in turn under a shell of ice.
……………….
On his depressions:
This was not the first time that he had experienced such feelings. Throughout his life his temperament had been sensitive and highly strung. In 1873 he recorded the effect of a strenuous journey:
In fact, being quite unwell I was quite downcast: nature in all her parcels and faculties gaped and fell apart, fatiscebat, like a clod cleaving and holding only by strings of root. But this must often be.4
In a Journal note of 1873, when he was 30, he says,
The ashtree growing in the corner of the garden was felled. ..and seeing it maimed there came at that moment a great pang and I wished to die and not to see the inscapes of the world destroyed any more. (4)
-------------------
More and more I find articles disparaging the idea that Hopkins suffered from depressive bouts and fought despair.  Even Christ ‘bled blood tears’ in Gesthemani.  It is a wrong ignorance to not cast the human being in his true mileu which does not lessen one’s view of his greatness or even his holiness [I am irritatingly reminded of the ignorant, shallow and worldly ‘outcry’ against the dark battles Mother Teresa suffered.].  It ignores the fact that each of us is a sinner, born ‘after the fall’, incomplete and wounded.  Mother Teresa, Hopkins and others knew that fact ‘intimately.’  The greatness of their lives lies in the fact of ignis fatuus of duty in the face of such struggles.

Sunday, February 12, 2012

Wrinkled in the Moon

"Heaving and wrinkled in the moon, and blind."
……………………
“We noticed smallest things—
Things overlooked before
By this great light upon our Minds
Italicized—as ’twere.”
Yvor Winters’ Quest for Reality
Perhaps mistakenly, Winters chose only two of Donne’s poems for inclusion in Quest for Reality:

 
1. “Holy Sonnet VII” (“At the round earth’s imagined corners”). Pictured is a drawing by Fra Bartolommeo from about 1500 “One Angel Blowing a Trumpet and Another Holding a Standard,” in honor of this sonnet’s first line. It’s a pen and brown ink drawing, squared in red chalk for transfer on laid paper (National Gallery of Art, Washington, Woodner Collection, 2006).
2. “A Valediction: Of My Name In The Window”

I should point out, however, that Winters extensively discussed another Donne poem, “Holy Sonnet I,” “Thou hast made me and shall Thy work decay,” in his trenchant essay on Gerard Manly Hopkins (reprinted in
The Function of Criticism), which happens to be one of his finest discussions of several individual poems in his writings. In that essay, Winters opens with a comparison of “Thou hast made me,” which he praises quite highly, and Robert Bridges’s “Low Barometer” (even more highly praised) to Hopkins’s “The Windhover,” a discussion which gives deep insights into his theory of literature. He mentioned this sonnet as well in one list of exceptionally great poems in his book on Edwin Arlington Robinson. We will come around in time to considering the poems of Donne’s that Winters chose for the Winters Canon, and at that time I probably will consider a couple other poems by Donne and the reasons Winters might have left “Thou hast made me” out (and whether it belongs back in).

Winters deemed Donne’s early work, that which remains famous, as experimental. You will have to read the essay “Poetic Convention” in his first book
Primitivism and Decadence (reprinted in In Defense of Reason) to understand why. Winters’s simplest summary of the matter links Donne to others who might surprise you:
Experimental poetry endeavors to widen the racial experience, or to alter it, or to get away from it, by establishing abnormal conventions. In one sense or another Spenser, Donne, Milton, Hopkins, Laforgue, and Rimbaud are experimental poets of a very marked kind.
I find Winters’s argument for Donne’s classification as an experimentalist convincing, for the most part. But I have never read anyone else who has sided with him in great part on his account of the early Donne. In the same book, in the essay “Primitivism and Decadence,” Winters made a comment that revealed his once very high assessment of Donne’s Holy Sonnets in the 1930s, an assessment which he would gradually lessen, especially concerning the experimental work, in the decades to follow:
The gap between the sonnets of Shakespeare and the sonnets of Donne is not extremely great.
Yet though Winters came to distance himself from that judgment (of both poets, in fact), I would tend to agree with it still. I feel that Winters incorrectly downgraded Donne during the second half of his career. Thomas Mallon’s concluding sentence sums up his very high opinion of Donne:
[This biography] has juice and, best of all, a kind of fearlessness in approaching the “frequently convoluted” emotions of a poet who possessed, if not English literature’s greatest imagination, quite possibly its greatest intellect.
Those are certainly curious judgments to make -- and perhaps indefensible. I’d like to see the case for them made, though, since I like challenging ideas. But, sad to say, Mallon makes not even a brief attempt at a defense. Judging from what I know, Donne did not possess the “greatest imagination” in our literature. Shakespeare would, almost obviously, take that title, in my judgment and that of many, many others, though there are other contenders as well -- Dickens, say. It all depends, of course, on how you define and then apply the concept “imagination.” But I doubt that any case could be made that John Donne is the “greatest intellect” in our literature. My oh my, there are some great intellects that exceed Donne’s by a nautical mile or two: Sam Johnson, Ben Jonson, possibly Shakespeare again, Matt Arnold, Sam Coleridge -- Yvor Winters, for that matter -- and so on…   ~ Thomas Mallon, Yvor Winters Quest for Reality, NYT Book Review [Ben Kilpela
Nature and Function of Literature (Winters)
There have been various ideas regarding the nature and function of literature during the twenty-five hundred years or so that literature has been seriously discussed. One might think, offhand, that the possibilities were limitless; but they are actually limited and even narrowly limited-the ideas are all classifiable under a fairly small number of headings. I shall not attempt an historical survey but shall merely attempt a brief classificatory survey. The theories in question can all be classified, I believe, under three headings: the didactic, the hedonistic, and the romantic. I am not in sympathy with any of these, but with a fourth, which for lack of a better term I call the moralistic.
In the March 1922 issue of Poetry: A Magazine of Verse, the most important poetry journal of the day, a correspondent complained, "Everybody is sentimental, even Mr. Yvor Winters." He was referring to an essay published the previous month, in which Winters, still a very young man, praised writers who had not yet become part of our canon--Ezra Pound, Hilda Doolittle, Robert Frost, Marianne Moore--and made a characteristic, brilliant remark about Emily Dickinson, "one of the greatest poets of our language." She was, he wrote admiringly, "a terrible woman, who annihilated God as if he were her neighbor, and her neighbor as if he were God."
The letter writer, Baker Brownell, objected with some justice to what appeared to be Winters's aesthetic of fragmentation, that is, his habit of isolating individual lines and passages. As if to correct him, Brownell maintained that the two most distinguished poets of the day were Carl Sandburg and Rabindranath Tagore.
Winters, fully at home in the spirit of modernism, asserted in his essay that the greatest poets alive were Edwin Arlington Robinson and Wallace Stevens. It is worth noting that Stevens at that time had published no book--only poems in magazines--and Winters, writing from New Mexico, where he had gone to recuperate from tuberculosis, was just a few months past his 21st birthday.
Winters noticed such things, too, as when he found in the line masse de calme, et visible réserve from Valéry's "Le Cimetière Marin", the visible embodiment of potency and actuality, crucial concepts in the poem. In three lines from Wallace Stevens's "Sunday Morning," he sees the kernel of the entire poem. For a woman enjoying coffee and oranges, the brightness of a leisurely morning is darkened by the thought of death and spiritual obligation: She dreams a little and she feels the dark/ Encroachment of that old catastrophe,/ As a calm darkens among water lights. Winters, I think, was the only reader to understand the specificity and function of that image. "If one has ever seen a calm darken among water lights on a large bay or lake, the image is unforgettable," he wrote. And he returned to the image at the conclusion of the poem: "In the first water-image, death encroached as a calm darkens among water lights; then the day was like water; then infinite space is water--bright, beautiful, inscrutable, the home of life and death--and earth is a floating island."
Winters's way with a poem was not to exhaust it, if such a thing were possible, but to point the way toward other perceptions. In his own poem, "The Slow Pacific Swell," the sea holds the reflection of the moon and at the same time is held in the moon's gravitational sway in the line, "Heaving and wrinkled in the moon, and blind."
…The Dickinson is a marvel, a novel in twenty-eight lines. The second stanza:

“We noticed smallest things—
Things overlooked before
By this great light upon our Minds
Italicized—as ’twere.”

The poem justifies Winters’ judgment of
Dickinson in In Defense of Reason: “But except by Melville, she is surpassed by no writer that this country has produced; she is one of the greatest lyrical poets of all time.” Of course, Winters judges poems, not poets.

Friday, February 10, 2012

Hopkins' and the Journal


Even more overwhelming were the dramatic waterfalls and glaciers, which inspired some of the journal's most striking and innovative images. The Jungfrau glacier, for example, is represented as the skin of a white tiger flung into the air and allowed to fall, its gnarled ends "in tongues and points like the tail and claws" and its edges "knotted or knuckled like talons." But this sight proved too much even for Hopkins' indefatigable patience: "The spraying out of one end I tried to catch but it would have taken hours" (174).
Hopkins' journal scrutinizes objects with an almost myopic focus on their surface structures and, at times, inhabits a linguistic world of his own invention. The journal displays both inventiveness with the resources of language and frustration with the incapacity of words to represent things. Confronted with the novelty of sights he has never seen, or never noticed in a certain way, Hopkins must formulate his own solutions to the nature writer's perennial challenge: How to represent the experience of discovery.
Remarkable for its tension at the meeting point of seeing and representation, the journal distinguishes itself by the stylistic idiom through which Hopkins tries to "capture" an evanescent perception or the elusive complexity of an object's appearance. He weaves an ostensibly literal language that strives toward what he called the haecceitas or "thisness" of things, concentrating on pattern and structure ("spike flower like plantain, flowering gradually up the spike"), with a figurative language that makes objects imaginatively visible in his text ("every fingered or fretted leaf"). (3) Further, the journal does not merely reflect or record the things Hopkins sees; writing it also enables his insights and enacts his perceptions for later re-reading. The journal therefore functions as an epistemic, or knowledge-seeking, pursuit, embodying in its pages Hopkins' very processes of thinking and discovery.
… His journal, like others, unfolds in the rhythms of periodic encounter, in accumulations of unconnected facts and remarks, and in imagistic, sometimes fragmented bits of text. But although Hopkins' journal practice in many ways resembles other writers', his style of writing, beyond basic notations, bears the quirky uniqueness that leads many critics to label him idiosyncratic. Few diarists work as hard as Hopkins to describe ordinary trees or seawater:….
Hopkins coaxes, strains at, wrestles with words--almost as poignantly as he wrestles with "(my God!) my God" in his poem "Carrion Comfort"--to wring from them the efficacy he needs to represent new sights. (3)   Mary Ellen Bellanca, Gerard Manley Hopkins' journal and the poetics of natural history. Highbeam.org

Thursday, February 9, 2012

Dangerous Beauty


from Dangerous Beauty: Nancy Hartsock
Abstract: 
The notion of self-sacrifice is the dominant melody in the polyphonous symphony of priest-poet Gerard Manley Hopkins’ life and poetry. The influence of The Spiritual Exercises of St. Ignatius and the philosophy of John Dun Scotus, a thirteenth century Franciscan philosopher on Hopkins as he developed his own “theological aesthetic” are undeniable. Hopkins’ ‘theological aesthetic’, drawn from his personal interpretation of these influences, became roots for his intensely passionate and utterly unique Christian poetry. Hopkins’ uses words, literary device, and rhythm in a multi-level yet unifying way to express his Christocentric worldview. Hopkins was a brilliant Oxford scholar with ascetic tendencies who chose to convert to Catholicism, and then to become a Jesuit priest. The sacrifices of his life were costly but deliberately made, and he remained faithful to them until the end of his short life (1844-1889). His over-scrupulous personality, his understanding of sacrifice, penance and the choice to submit to discipline, unfamiliar to many Western Christians, are of monumental importance in consideration of his life and poetry. A great internal war existed between Hopkins’ aesthetic and ascetic natures; the Armageddon of this internal war was fought on the ground of his poetry.
Willing to sacrifice everything in his devotion to Christ, Hopkins came to believe that, for him, beauty was dangerous. His sole desire as a priest was to lead others into relationship with God; ironically, it was his poetry more than his priestly duties which led to the realization of his desire, posthumously.
………………………
His ascetic nature expressed itself through an intense inner drive to master himself; his aesthetic nature was uniquely and deeply sensitive to beauty in all its forms. His art became the battleground where his final conflicts in this world were fought; the place his poetry would hold in relationship to his priesthood was the Armageddon of his inner war.
…The luminosity as well as the threateningly dark shades of self-sacrifice are revealed through Hopkins’ extraordinarily complex sacramental poetry, which was drawn straight from the depths of his personally constructed theological aesthetic. The rationale for sacrifice and the factors which led to his grave internal war can be understood through a respectful consideration of the ‘dangerous beauty’ of Hopkins’ Christian faith, which was a very costly faith consisting of both sparkling joys and ravaging agony…
With his very life, Hopkins believed that full, conscious participation in the timeless “river” of the life of Jesus (DP, S6, 111) would lead to self-sacrifice for all true believers…the costliness of faith in Christ, perhaps a costliness with which western Christians have lost touch. Written at the end of his short life, his “Terrible Sonnets” reveal the personal lengths to which his faith carried him. Hopkins’ sole desire as a priest was to lead others into relationship with God; ironically, it was his poetry more than his priestly duties which led to the realization of his desire, posthumously.
…In Hopkins: A Literary Biography, Norman White writes that on a reading-list Hopkins had drawn up for himself for vacation at this time was Pusey’s article, “Sermon on Everlasting Punishment, and on the Remedy for Sins of the Body.”
White goes on to explain that for Hopkins, “purity [was] associated with sensual
deprivation and self-inflicted punishment, but the rewards [were] forms of delayed and
spiritualized hyper-sensuousness” (113). Hopkins’ superiors found it difficult to steer
him away from “dwelling on his faults and towards the intended consolations,” according
to Catherine Phillips in her introduction to Gerard Manley Hopkins. The Major Works
(xxi)…
…“Purely selfish desires and habits  are to be mortified, that is, put to death. But the self as such is never to be annihilated,” Ong explains…
Further, his vows of poverty, chastity and obedience as a priest constituted a physical, intellectual and emotional sacrifice he chose, a choice he hoped would help him master himself. He felt called by God to the priesthood, and hoped that thrusting himself into his life and work as a priest would help him constrain his own passionate, ‘dangerous’ impulses that he was afraid had the potential to overrun his Christian faith; he was ready and willing to sacrifice these impulses on the altar of his faith in God. In a letter written in 1879 to Robert Bridges, Hopkins mentions three types of beauty…
…The physical beauty of the body Hopkins considered the most dangerous because physical beauty had the potential of leading him/us into worship of the creature rather than the Creator. Fear of his own physical passion is evident in this belief. Beauty of the mind, such as genius, he saw as a beauty of more value. Beauty of character was most desirable, “the handsome heart,” expressed through loving actions rooted in purity (Thornton and Varenne 95). In the long run perhaps the severe beauty of Hopkins’ own Christian faith may have proven the most dangerous beauty of all, for himself…
Hopkins needed the guarded permission the Jesuits gave him to move into his heart; but the guarded permission of the Jesuits was nothing compared to the over-vigilant guardedness with which Hopkins himself kept watch over his own soul.
…Hopkins’ own identification with the life, death and resurrection of Jesus was cemented by his Jesuit formation. Jesus was his beautiful hero, the one who had mastered himself perfectly. Hopkins hoped to follow this example with all his body, mind and spirit. To this end, he studied, meditated on, and lived The Exercises continually until the end of his earthly life. Hopkins had an exceptionally complex imagination, which coupled with an intense sensitivity allowed him to microscopically focus in on, ‘read’ and reproduce detail, while at the same time making meaningful relational connections between what he observed, and those with whom he strove to share his observations. This ability is perfectly illustrated in “Wreck of the Deutschland,” derived from his deeply empathetic and imaginative reading of the shipwreck in The Times, Saturday, December 11, 1875 (reprinted in Storey 99).
In A Counterpoint of Dissonance, Michael Sprinker suggests that in “The Deutschland,” Hopkins is wrapping all the mysteries of Christianity into one (113).
…He chose an out-of-the-ordinary form (sprung rhythm) and out-of-the-ordinary mechanics for his poetry that enhance the pregnant ideas and words he chooses for his poems in such a way that some, like Philip Ballinger in The Poem as Sacrament. The Theological Aesthetic of Gerard Manley Hopkins, consider Hopkins’ poems sacraments -- both signifying and conveying the grace of God to those with ‘eyes to see and ears to hear.’ Bernard Cooke, in Sacraments and Sacramentality, offers the traditional short definition of Christian sacrament: “Sacraments are sacred signs, instituted by Christ, to give grace.” Sacraments are meant to do something, Cooke states: but “what is done is essentially God’s doing; in sacraments God gives grace” (79).

Wednesday, February 8, 2012

...like a shining from shook foil; It gathers to a greatness, like the ooze of oil...


     “…The theology of John Duns Scotus places Christ at the centre of a universe ordered by love. Christ is presented as the basis of all nature, grace and glory – the most perfect model of humanity. He is at the beginning, the centre and the end of the universe.

Lack of AppreciationIn this writer’s opinion Scotus has been greatly misjudged and misunderstood. The learned Jesuit, Father Bernard Jansen, once wrote that “rarely has the real figure of an eminent personage of the past been defaced as has that of the Franciscan John Duns Scotus.”
[1] The philosopher Etienne Gilson, wrote “Of a hundred writers who have held Duns Scotus up to ridicule, not two of them have ever read him and not one of them has understood him.”[2]
… In his theology Scotus seeks to build everything on his Christology – a Christology that is at the same time Pauline, Johannine and Franciscan. Pauline, because it develops the insight that Christ is the “image of the invisible God, the first-born of every creature. For in him were created all things... through and unto him” (Col. 1: 15-17). It is Johannine since it sees love at the root of God and of creation…Finally it is Franciscan in that it seeks to harmonise all things in Christ according to the divine plan so that the bond between all creatures is recognised with each being assigned its own place in God’s loving creation…
The Immaculate Conception
During his time at Paris Scotus took his well known stand on the Immaculate Conception of Mary… the people of God, with their inspired sense of right doctrine, continued to promote the doctrine of Mary’s singular privilege. This was especially true of the Church and the faithful in England…
The objection was raised that scripture did indeed oppose this Marian privilege for in the letter to the Romans St. Paul says “Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned.” (Rom. 5: 12). This apparently irrefutable text, Scotus argued, proves nothing against the Marian privilege. All agree in universal redemption in Christ, but why should this universal redemption necessarily rule out the Immaculate Conception of Mary? In fact it follows from Christ’s universal redemption that Mary did not have original sin. The most perfect mediator ought to have the most perfect act of mediation in regard to the person in whose favour he intervenes. Mary, his mother, is the person in whose favour Christ intervenes the most as mediator of grace. This wholly perfect act of mediation requires in the one redeemed preservation from every defect, even from the original defect. Therefore the Blessed Virgin was exempted from every stain of sin. Instead of belittling Christ and circumscribing his power, Scotus argues, the doctrine of the Immaculate Conception exalts him, attributing to Jesus the most perfect and sublime redemption. This redemption is most perfectly won for Mary, because of her role as the Mother of God, the one through whom the Incarnation would occur. So Mary, far from being outside the realm of redemption, is more indebted than the rest of us to our Saviour Jesus Christ for she has received a more radical redemption.
The Primacy of Christ

The doctrine of the Immaculate Conception, which the Church definitively approved and declared infallible in 1854, was predicated upon the primacy of Christ…
But there is another manner of looking at the Incarnation, that is also permitted by the Church, although you will find it less widespread. It is a Christocentric thesis, which includes creation and Incarnation in one great theory of the love of God that underlies all existence. This is the theory proposed by Blessed John Duns Scotus in which everything that is is viewed through the lens of the primacy of Christ, the freedom of God and the contingency of the world.
For each creature shines with something of God that can be expressed by no other. Each sun, star, proton, grape and grain is charged with a divine meaning – a meaning that no other can express. And each creature speaks to us of Christ who is the first among creatures.

Poetic Inspiration


The significance of this doctrine has not been lost on poets and theologians, and especially on one of the greatest of English religious poets Gerard Manley Hopkins.
Hopkins, writing in Oxford in the 19th century, considered it a privilege to be in the city in which Duns Scotus had lived six hundred years earlier.

“Yet ah! This air I gather and I release

He lived on; these weeds and waters, these walls are what

He haunted who of all men most sways my spirits to peace.

Of realty the rarest-veined unraveller; a not

Rivalled insight, be rival
Italy or Greece;
Who fired
France for Mary without spot.”[12]

Scotus’ theology inspired some of my favourite lines from
Hopkins. In this extract from the Wreck of the Deutschland we hear Hopkins expressing the univocity of being in his poetic language of “instressed” meaning:

“I kiss my hand

To the stars, lovely-asunder

Starlight, wafting him out of it; and

Glow, glory in thunder;

Kiss my hand to the dappled-with-damson west;

Since tho’ he is under the world’s splendour and wonder,

His mystery must be instressed, stressed;

For I greet him the days I meet him, and bless whenI understand.”
[13]

In “God’s Grandeur” we hear
Hopkins telling of the manner in which we perceive something of God in those moments in which we are open to the reality of nature. “The world is charged with the grandeur of God. It will flame out, like a shining from shook foil; It gathers to a greatness, like the ooze of oil.”[14]

And from the first poem I ever loved, Hopkins delights at the majesty of a windhover in the early morning skies and perceives the fire of Christ in the beauty of the creature’s actions:


“Brute beauty and valour and act, oh, air, pride, plume, here Buckle!
AND the fire that breaks from thee then, a billion Times told lovelier, more dangerous, O my chevalier!”[15]

The Primacy of Christ in John Duns Scotus: An Assessment

Many of you enjoyed the post on Blessed John Duns Scotus that I put here in April. This article was referred to me by one of our men in formation and I thought you might enjoy it as well:…~Phillippe Yates, OFM (FAITH Magazine January-February 2008)

Sunday, February 5, 2012

Culture Desk: Wislawa Szymborska: The Happiness of Wisdom Felt : The New Yorker

Culture Desk: Wislawa Szymborska: The Happiness of Wisdom Felt : The New Yorker
h/t Books, Inq.
Excerpt: Hopkins would approve of honoring this poet.

In a way, Szymborska supplied her own best epitaph, and obituary, in the text of her Nobel Prize acceptance speech, in which she took on the “astonishment” of normal life:

“Astonishing” is an epithet concealing a logical trap. We’re astonished, after all, by things that deviate from some well known and universally acknowledged norm, from an obviousness we’ve grown accustomed to. Granted, in daily speech, where we don’t stop to consider every word, we all use phrases like “the ordinary world,” “ordinary life,” “the ordinary course of events.” …But in the language of poetry, where every word is weighed, nothing is usual or normal. Not a single stone and not a single cloud above it. Not a single day and not a single night after it. And above all, not a single existence, not anyone’s existence in this world.

Saturday, February 4, 2012

The Leaden Echo and the Golden Echo


The Leaden Echo and the Golden Echo

(Maidens’ song from St. Winefred’s Well)

THE LEADEN
ECHO

How to kéep—is there ány any, is there none such, nowhere known some, bow or brooch or braid or brace, láce, latch or catch or key to keep
Back beauty, keep it, beauty, beauty, beauty, … from vanishing away?
Ó is there no frowning of these wrinkles, rankéd wrinkles deep,
Dówn? no waving off of these most mournful messengers, still messengers, sad and stealing messengers of grey?
No there ’s none, there ’s none, O no there ’s none,
Nor can you long be, what you now are, called fair,
Do what you may do, what, do what you may,
And wisdom is early to despair:
Be beginning; since, no, nothing can be done
To keep at bay
Age and age’s evils, hoar hair,
Ruck and wrinkle, drooping, dying, death’s worst, winding sheets, tombs and worms and tumbling to decay;
So be beginning, be beginning to despair.
O there ’s none; no no no there ’s none:
Be beginning to despair, to despair,
Despair, despair, despair, despair.


THE GOLDEN
ECHO

Spare!
There ís one, yes I have one (Hush there!);
Only not within seeing of the sun,
Not within the singeing of the strong sun,
Tall sun’s tingeing, or treacherous the tainting of the earth’s air,
Somewhere elsewhere there is ah well where! one,
Oné. Yes I can tell such a key, I do know such a place,
Where whatever’s prized and passes of us, everything that ’s fresh and fast flying of us, seems to us sweet of us and swiftly away with, done away with, undone,
Undone, done with, soon done with, and yet dearly and dangerously sweet
Of us, the wimpled-water-dimpled, not-by-morning-matchèd face,
The flower of beauty, fleece of beauty, too too apt to, ah! to fleet,
Never fleets móre, fastened with the tenderest truth
To its own best being and its loveliness of youth: it is an everlastingness of, O it is an all youth!
Come then, your ways and airs and looks, locks, maiden gear, gallantry and gaiety and grace,
Winning ways, airs innocent, maiden manners, sweet looks, loose locks, long locks, lovelocks, gaygear, going gallant, girlgrace—
Resign them, sign them, seal them, send them, motion them with breath,
And with sighs soaring, soaring síghs deliver
Them; beauty-in-the-ghost, deliver it, early now, long before death
Give beauty back, beauty, beauty, beauty, back to God, beauty’s self and beauty’s giver.
See; not a hair is, not an eyelash, not the least lash lost; every hair
Is, hair of the head, numbered.
Nay, what we had lighthanded left in surly the mere mould
Will have waked and have waxed and have walked with the wind what while we slept,
This side, that side hurling a heavyheaded hundredfold
What while we, while we slumbered.
O then, weary then why
When the thing we freely fórfeit is kept with fonder a care,
Fonder a care kept than we could have kept it, kept
Far with fonder a care (and we, we should have lost it) finer, fonder
A care kept.—Where kept? Do but tell us where kept, where.—
Yonder.—What high as that! We follow, now we follow.—Yonder, yes yonder, yonder,
Yonder.
Gerard Manley Hopkins

The Paradox in Hopkins


“I was the shadow of the waxwing slain
By the false azure in the windowpane;
I was the smudge of ashen fluff—and I
Lived on, flew on, in the reflected sky.” ~John Shade/Nabakov
The Paradox in Hopkins
Within the mystic concept of the via negativa and the via affirmativa we find the paradox of spiritual schooling reflected in Hopkins’s poetry: that both the “way up” (in affirming creation’s images as a means to find God) and the “way down” (denying oneself the pleasures of created things to the point of giving up selfhood) intertwine in the harmony of the twofold yet single path of abandonment integral to the Christian life.

Hopkins’s poetry—in its crafting and underlying philosophy—embodies key elements of the via affirmitiva. Charles Williams defines this “way up” as beginning with three parts—“an experience, the environment of that experience, and the means of understanding or expressing that experience” (qtd. in Smit). Together these three intermingle into one complex image that ultimately results in the “inGodding of man” (qtd in Smit). Williams’s “inGodding” sounds much like Hopkins’s “instress”—that understanding and emotional or spiritual response demanded by the inherent quality of every created thing, ultimately leading to Christ. According to Hopkins, the “affirmation of images” involved in instress comes about by recognizing each element of creation’s unique “inscape”—a kind of divine essence meant to point one towards God…
Our hearts, too, stir—desire to soar with our Lord; but we can only climb the heights if we also descend the depths: only when the “blue-bleak embers . . . / Fall, gall themselves,” do they “gash gold-vermillion” (14).

Throughout his poetry Hopkins voices the fundamental Christian paradox of abandonment—from the joyful embracing of God’s creativity in creation to the agonized denial of its imagery in darkness and purgation. Christ calls us to follow His example in both means of self-abandonment—fullness and emptiness—the via affirmativa and the via negativa. One without the other leaves the spiritual schooling incomplete, for the experiences of both the joyful poems of inscape and the despairing “terrible sonnets” teach of God’s love and grace. From the cliffs to the valleys, from struggles to tranquility, from despair to delight, Hopkins learned the beautiful, terrible significance of self-abandonment to find true personhood in Christ—that Hero, that chevalier, that champion who “[heaven-handles]” our hearts to bring us home.

Wednesday, February 1, 2012

Exiles: In the Deeps of God's Cold, Dark Waters


Victorian poet Gerard Manley Hopkins is so moved by a shipwreck that he starts writing again.
 Exiles: A Novel byRon Hansen  [LA Times Review]:
…”the double-strand enigma of creativity and faith”…on Exiles
..."Hopkins, with his maverick genius and candid self-abnegation, is a fascinating character. He gave up poetry for religion. Gave up intimacy rather than face his sexuality. Gave up his social and intellectual position…
The conflicts that architected the poet's life were interior, often passionate, and terrifically subtle. Animating those conflicts is Hansen's challenge; yet the inherent obstacles of religious expression, combined with a profound respect for this historical figure, appear to dog the novelist. Hansen's portrait seems to at once settle on and scurry from the mysteries of Hopkins' mind. Take this exchange between Hopkins and a fellow seminarian:

"Smiling as he took the page from him, Hopkins seemed happy to have disappointed. 'Oh, it's a wreck this "Wreck." My rhymes carry over from one line into another, and there's a peculiar chiming inspired by Welsh poetry, and a great many more oddnesses that cannot but dismay an editor's eye. I shan't publish it. The journals will think it barbarous.'

"Splaine asked, 'Why write it, then?'

"In puzzlement Hopkins replied, 'Why pray?' "

Religious literature seldom shrinks from such questions. Yet Hansen shies away from penetrating too deeply into the emotional conflicts of these characters. Questions of faith seem to be articles of faith -- assumed but not posited or explored…
Loathed for a love men knew in them, / Banned by the land of their birth, / Rhine refused them. Thames would ruin them."