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Category: Edgar Lee Masters

  • Edgar Lee Masters’ “Griffy the Cooper”

    Image: Edgar Lee Masters https://chicagoliteraryhof.org/inductees/profile/edgar-lee-masters
    Image: Edgar Lee Masters – Chicago Literary Hall of Fame

    Edgar Lee Masters’ “Griffy the Cooper”

    Griffy waxes philosophical about life from his experience as a cooper. But his thinking  results in an unprincipled point of view.  He shows himself to be weak as his diatribe remains trivial even nonsensical.

    Introduction and Text of “Griffy the Cooper”

    In Edgar Lee Masters’ “Griffy the Cooper” from the American classic Spoon River Anthology, the speaker, known only as Griffy, expounds on his expertise as a maker of tubs, extending his knowledge to a supposed profound conclusion that because of societal moral restraints, living life is like a living in a tub.

    While the speaker’s metaphor is somewhat clever, it eventually falls flat because his attempt to give advice remains weak and ineffectual.  Griffy’s premise that to escape the “tub” citizens should break societal “[t]aboos and rules” remains dangerously faulty.  Such nonsense would ultimately lead to the penitentiary, the biggest “tub” of all.

    This speaker apparently is unaware that to break out the societal prison, one must look within, not try to interfere with the very laws and rules that allow society to function.   Griffy is simply a name-calling lout, among the many others like him, trying to elevate his own worth by lessening that of others, as he spouts is pedestrian view of behavior.

    Griffy the Cooper

    The cooper should know about tubs.
    But I learned about life as well,  
    And you who loiter around these graves
    Think you know life.  
    You think your eye sweeps about a wide horizon, perhaps,  
    In truth you are only looking around the interior of your tub.
    You cannot lift yourself to its rim
    And see the outer world of things,
    And at the same time see yourself.
    You are submerged in the tub of yourself—
    Taboos and rules and appearances,  
    Are the staves of your tub.  
    Break them and dispel the witchcraft  
    Of thinking your tub is life!
    And that you know life!

    Commentary on “Griffy the Cooper”

    Griffy waxes philosophical about life from his experience as a cooper. But his thinking  results in an unprincipled point of view.  He shows himself to be weak as his diatribe remains trivial even nonsensical.

    First Movement:  What He Should Know About

    The cooper should know about tubs.
    But I learned about life as well,  
    And you who loiter around these graves
    Think you know life.  

    Griffy begins by touting his own knowledge about what he should know and that is, of course, “about tubs.”  But he then begins his discourse on learning about life in addition to his expertise in tub-making.  

    Griffy then insults the folks who would come around “these graves” by calling them loiterers who think they know about life.  But Griffy has some news for them, and he will show them that they do not know about life, but he does.

    Second Movement:  Inside Their Own Tubs

    You think your eye sweeps about a wide horizon, perhaps,  
    In truth you are only looking around the interior of your tub.

    Griffy says to those who loiter about the graves that they think they see so widely “about a wide horizon,” but in fact they are really only seeing the “interior of [their] tub.”   A useful example would have added to Griffy’s discourse, but then his offering such an example likely would have detracted from Griffy’s intellectual bankruptcy.  Thus Griffy’s diatribe remains vague and hollow.

    Third Movement:  No True Frame of Reference

    You cannot lift yourself to its rim
    And see the outer world of things,
    And at the same time see yourself.

    So, with the metaphor established that all of the grave-loiterers are firmly ensconced in their own tub, Griffy explains that from that tub they cannot lift “[themselves] to its rim.” 

    Because they cannot lift themselves, they cannot see what is actually happening outside of their tubs.  He says they have no true frame of reference, because they cannot see “the outer world of things” and “at the same time see [themselves].”  At this point, Griffy has begun a useful analogy, but can he make it work for a useful conclusion? 

    Fourth Movement:  A Tub of Rules

    You are submerged in the tub of yourself—
    Taboos and rules and appearances,  
    Are the staves of your tub.  

    According to Griffy, the people are “submerged in the tub of [themselves].”  And societal rules, taboos, and outward appearances form the “staves of [their] tub.”  In other words, people are imprisoned by the very schema that allows a civilized society to function.  Maybe Griffy should have tried a little harder to see over the lip of his own tub before drawing conclusions that would hold less water than his tubs.

    Fifth Movement:  The Efficacy of Breaking Rules

    Break them and dispel the witchcraft  
    Of thinking your tub is life!
    And that you know life!

    The bankruptcy of Griffy’s philosophy is conclusively revealed by his last proclamation.  He simply commands his audience, that is, those loitering around the graves, to break those annoying “staves” and just stop thinking “your tub is life!”  

    That is Griffy’s advice: “Break them and dispel the witchcraft / Of thinking your tub is life!”  “Them” invariably includes all the laws that keep society functioning.    And. no doubt, while Griffy is referring to religious law as “witchcraft,” he has no substantial knowledge about the history and purpose of the great world religions.

    Griffy implores his listeners to stop thinking “that you know life!”  Then what?  He then puts a hold on his diatribe before he could fill out his philosophy and explain the consequences of his demands. 

    This state of affairs remains rather typical for the Spoon River inmates who are big on hot-air inflated rhetoric and small on truth and logic. The reader will assign Griffy to the category of pathetic blow-hards whose epitaphs reek of a pompous nihilism.

  • Edgar Lee Masters’ “Hon. Henry Bennett”

    Image:  Edgar Lee Masters - Portrait by Francis J. Quirk https://francisquirk.blogspot.com/2017/03/visit-to-national-portrait-gallery.html
    Image:  Edgar Lee Masters – Portrait by Francis J. Quirk https://francisquirk.blogspot.com/2017/03/visit-to-national-portrait-gallery.html

    Edgar Lee Masters’ “Hon. Henry Bennett”

    Henry Bennett is a pathetic character, who realizes too late that he has been played for fool by his wife.

    Introduction and Text of “Hon. Henry Bennett”

    Edgar Lee Masters’ again allows his Spoon River lamenter to fashion his lament in an American-Innovative sonnet.  Featuring the traditional fourteen lines, the sonnet remain rimeless and without a definite rhythm patters.

    In Edgar Lee Masters’ “Hon. Henry Bennett” from the American classic Spoon River Anthology, the speaker laments his rapacious wife’s treachery:  she effectively “loved” him to death, but not out of love.    His wife had in mind to inherit Henry’s fortune and then marry the man of her dreams, the one with big muscles and a small brain.

    The Honorable Henry Bennett is one of Spoon River’s more pathetic characters.  His wife, who was much younger than the judge, literally screwed the man to death.  By the time he realized what was happening, he was on his deathbed.   The wife’s treachery rendered the poor man a fool.

    Hon. Henry Bennett

    It never came into my mind
    Until I was ready to die
    That Jenny had loved me to death, with malice of heart.
    For I was seventy, she was thirty-five,
    And I wore myself to a shadow trying to husband
    Jenny, rosy Jenny full of the ardor of life.  
    For all my wisdom and grace of mind
    Gave her no delight at all, in very truth,
    But ever and anon she spoke of the giant strength
    Of Willard Shafer, and of his wonderful feat
    Of lifting a traction engine out of the ditch  
    One time at Georgie Kirby’s.
    So Jenny inherited my fortune and married Willard—
    That mount of brawn! That clownish soul!

    Commentary on “Hon. Henry Bennett”

    Henry Bennett is a pathetic character, who realizes too late that he has been played for fool by his wife.

    First Movement:  “Loved” to Death

    It never came into my mind
    Until I was ready to die
    That Jenny had loved me to death, with malice of heart.

    Judge Bennett confesses that it had not occurred to him until he was on his death bed that his young wife, Jenny, had deliberately tried to kill him by engaging him in too much sexual activity. 

    The young Jenny literally “loved him to death.”  Euphemizing lascivious marital relations as “love,” the judge, nevertheless, now realizes that her intention had nothing to do with love and affection but with “with malice of heart.”

    Second Movement:  Twice Her Age

    For I was seventy, she was thirty-five,
    And I wore myself to a shadow trying to husband
    Jenny, rosy Jenny full of the ardor of life.  

    The Honorable Henry Bennett was seventy years old when he married the woman, Jenny, who was half his age.  She was “full of the ardor of life”—another veiled reference to her oversexualized comportment.  

    In the judge’s supposed husbandly duties, the poor Henry “wore [himself] to a shadow” attempting to keep Jenny satisfied.  He also describes Jenny as “rosy,” indicating the rush of blood that appears on the skin after a sexual encounter.

    Third Movement:  No Interest in His Mind

    For all my wisdom and grace of mind
    Gave her no delight at all, in very truth,
    But ever and anon she spoke of the giant strength
    Of Willard Shafer, and of his wonderful feat
    Of lifting a traction engine out of the ditch  
    One time at Georgie Kirby’s.

    Jenny demonstrated no interest in the judge’s “wisdom and grace of mind.”  We have to take Henry’s word for it that he possessed such praiseworthy qualities, but whatever his redeeming qualities might have been, his wife showed no interest in them.

    Instead, the wife admired physical strength.  She was always taunting Henry by repeating the story that Willard Shafer had “lift[ed] a traction engine out of the ditch / One time at Geogrie Kirby’s.”  

    His wife likely used this story repeatedly to entice Henry to service her sexually in order weaken Henry’s health.  But of course, as Henry said, he did not realize the nasty game Jenny was playing until it was too late.

    Fourth Movement:  Rich Enough to Marry Her Stud

    So Jenny inherited my fortune and married Willard—
    That mount of brawn! That clownish soul!

    To make a long story short, Henry quickly sums up his lament by reporting that after his death, Jenny married the man of the “giant strength,” Willard Shafer, after inheriting Henry’s fortune.  Jenny’s scheme succeeded, and Henry is left to name-call Jenny’s new husband, “That mount of brawn!  That clownish soul!”

    Lacking the “wisdom and grace of mind” of the Honorable Henry Bennett, the strongman Willard Shafer wins the woman and the judge’s money.  And the Hon. Henry Bennett is not at all happy, definitely not resting in peace.

  • Edgar Lee Masters’ “George Gray”

    Image: Edgar Lee Masters http://www.poorwilliam.net/al-082314.html Poor William’s Almanack
    Image: Edgar Lee Masters – Poor William’s Almanack

    Edgar Lee Masters’ “George Gray”

    The boat with furled sail chiseled on his tombstone prompts George Gray to speculate about his stalled life.

    Introduction and Text of “George Gray”

    In Edgar Lee Masters’ “George Gray” from the American classic Spoon River Anthology, the speaker philosophizes about his lost opportunities to infuse some meaning into his life. 

    The speaker’s tombstone features a boat “with a furled sail at rest in a harbor.”   This carving motivates George to dramatize his speculation that like the still boat his own life seemed to go nowhere.

    George Gray

    I have studied many times  
    The marble which was chiseled for me—
    A boat with a furled sail at rest in a harbor.
    In truth it pictures not my destination
    But my life.
    For love was offered me and I shrank from its disillusionment;
    Sorrow knocked at my door, but I was afraid;
    Ambition called to me, but I dreaded the chances.
    Yet all the while I hungered for meaning in my life.  
    And now I know that we must lift the sail
    And catch the winds of destiny
    Wherever they drive the boat.
    To put meaning in one’s life may end in madness,
    But life without meaning is the torture
    Of restlessness and vague desire—
    It is a boat longing for the sea and yet afraid.

    Commentary on “George Gray”

    In Edgar Lee Masters’ “George Gray,” the speaker is musing on his life as he philosophizes about the lost opportunities that might have given meaning to his life.

    First Movement:  A Twisted Symbolism

    I have studied many times  
    The marble which was chiseled for me—
    A boat with a furled sail at rest in a harbor.
    In truth it pictures not my destination
    But my life.

    A boat with a furled sail resting peacefully in a harbor symbolizes a life well lived and a soul resting comfortably in the arms of the divine after that life has accomplished its finish—an appropriate and beautiful image for a tombstone monument.   However, in the case of George Gray, the symbolism takes a very different twist.

    George begins by stating that he has contemplated that boat image “many times,” and he has concluded that it does not represent his life’s “destination” but the course of his life itself. 

    Second Movement:  Fear of Taking a Chance

    For love was offered me and I shrank from its disillusionment;
    Sorrow knocked at my door, but I was afraid;
    Ambition called to me, but I dreaded the chances.

    George then offers the reasons that the boat image designates his course through life rather than his life’s destination.  George says that he was offered “love,” but he “shrank from its disillusionment.”  He would not have believed the old adage that is it better to have loved and lost than never to have loved at all.

    George then claims that he had the opportunity to experience “sorrow,” but he would not allow himself the luxury of that experience simply because he was “afraid.”  Quite likely, the “sorrow” arose as he declined the offer of love.   

    A part of George wanted to return the love, but his brittle nature rejected it and along with the sorrow caused by the rejection of love.  George also did not allow himself to engage in “ambition” because of dreading the “chances.”  He failed to play the game because he might lose—which made it a forgone conclusion that he would not win.

    Third Movement:  A Hunger for Meaning in Life

    Yet all the while I hungered for meaning in my life.  
    And now I know that we must lift the sail
    And catch the winds of destiny
    Wherever they drive the boat.

    Even as George was allowing love, ambition, and other emotions to slip through his fingers, he felt a “hunger[ ] for meaning in [his] life.”  He could not foretell that meaning resided in the unknown.

    But now George understands that to achieve meaning one must take chances; one must “lift the sail,” “catch the winds of destiny,” and be willing to go “[w]herever they drive the boat.” 

    Fourth Movement:  Torture Every Which Way 

    To put meaning in one’s life may end in madness,
    But life without meaning is the torture
    Of restlessness and vague desire—
    It is a boat longing for the sea and yet afraid.

    George admits that “putt[ing] meaning in one’ life may end in madness.”  The loss of love, the despair brought on by sorrow, the dreaded dashing of ambitious hopes all could lead to “madness.”  But on the other hand, George now believes that “a life without meaning is the torture / Of restlessness and vague desire.”  

    Such a life of torture, he assumes, must be worse than the madness of unrequited love and failed ambitions.   George metaphorically likens such a passionless life as his own to a “boat longing for the sea yet afraid.”  Thus the only emotion he actually lived with was fear and that emotion proved to be torture.

  • Edgar Lee Masters’ “Herbert Marshall”

    Image: Edgar Lee Masters https://chicagoliteraryhof.org/inductees/profile/edgar-lee-masters
    Image: Edgar Lee Masters – Chicago Literary Hall of Fame

    Edgar Lee Masters’ “Herbert Marshall”

    In this American-Innovative sonnet, “Herbert Marshall” is responding to the report delivered by “Louise Smith,” the speaker of the preceding epitaph.

    Introduction and Text of “Herbert Marshall”

    Edgar Lee Masters’ again performs his magic in an American-Innovative sonnet.  While the sonnet remains without a rime scheme or a rhythm pattern, it does section itself into the Petrarchan octave and sestet; the octave features the speaker’s response to Louise’s sorrow.  The sestet explains the speaker’s own sorrow along with his reason for abandoning the relationship with Louise.  

    The speaker in Edgar Lee Masters’ “Herbert Marshall” from Spoon River Anthology is offering his side of the complaint, revealed by Louise Smith, the previous speaker in the series.

    Herbert reflects the defects in Louise’s character, or lack thereof.  He then turns philosophical about life as it relates to happiness.  Herbert refused to be a doormat by allowing Louise to walk all over him in life.  And now in death he refuses to allow her to obfuscate the reason that he had to leave her.

    Herbert Marshall

    All your sorrow, Louise, and hatred of me  
    Sprang from your delusion that it was wantonness
    Of spirit and contempt of your soul’s rights
    Which made me turn to Annabelle and forsake you.
    You really grew to hate me for love of me,  
    Because I was your soul’s happiness,  
    Formed and tempered
    To solve your life for you, and would not.  
    But you were my misery. If you had been
    My happiness would I not have clung to you?
    This is life’s sorrow:  
    That one can be happy only where two are;
    And that our hearts are drawn to stars  
    Which want us not.

    Commentary on “Herbert Marshall”

    In this American-Innovative sonnet, “Herbert Marshall” is responding to the report delivered by “Louise Smith,” the speaker of the preceding epitaph.

    Octave: First Movement:  Louise’s Wrong Thinking

    All your sorrow, Louise, and hatred of me  
    Sprang from your delusion that it was wantonness
    Of spirit and contempt of your soul’s rights
    Which made me turn to Annabelle and forsake you.

    As Herbert addresses Louise, he lets her know that it was only her “delusion” regarding his relationship with Annabelle that made Louise end up hating Herbert.   Herbert insists that Louise was thinking wrongly.  He claims that he did not turn to Annabelle merely out of lust.  It was Louise’s own actions that caused Herbert to turn to another woman.

    Herbert wishes to make it clear that Louise’s wrong thinking caused her to hate him.  He insists that it was not evil intentions on his part that is responsible for Louise’s life destroying hatred.

    Octave: Second Movement:  Love Morphed into Hatred

    You really grew to hate me for love of me,  
    Because I was your soul’s happiness,  
    Formed and tempered
    To solve your life for you, and would not.

    Herbert remains well aware that Louise’s love for him morphed into hatred.  Yet he also understands that because she expected him to provide her “soul’s happiness,” he could never live up to such an expectation.  Like so many unlucky marriage partners, Louise wanted Herbert to supply her with that which he could not.  He was simply not capable of “solv[ing] [her] life for [her].”  

    Many marriages end because the partners expect each other to supply them with that soul happiness. That deep, inner happiness can only attained by each individual through his or her own effort.

    Marriage partners cannot supply each other with the deep, lasting happiness that only each unique soul can find.  The behavior of one human being toward another can never afford soul happiness.  Herbert was aware of this situation.  He realized that Louise would squeeze the life out of him if he tried to satisfy her soul longings.

    Thus, Herbert refused to allow himself to be used this way.  Knowing he could never the fill void caused by Louise’s wrongheadedness, he turned away from her and to Annabelle.

    Sestet: Third Movement:  Blunt and Defiant

    But you were my misery. If you had been
    My happiness would I not have clung to you?

    Herbert addresses Louise with a blunt and defiant response: “you were my misery.”    Herbert knew that Louise’s neediness would smother any hopes for a happy marriage for the two of them.

    Louise’s delusional expectations of Herbert made it impossible for her to offer him the love he need.  Her blindness to Herbert’s needs precluded any happiness that they might experience as a couple.  Herbert implies through a rhetorical question to Louise that if she had, in fact, been making him happy, he would have remained with her.

    And Herbert wants Louise to understand that he did not turn to another woman out of lust.  It was Louise’s needy selfishness that causes him to spurn her and end their relationship.  Louise’s clinging nature that grew out of pure greed was the culprit, not simple selfishness on Herbert’s part.

    Sestet: Fourth Movement:  Gleaning Awareness from Experience

    This is life’s sorrow:  
    That one can be happy only where two are;
    And that our hearts are drawn to stars  
    Which want us not.

    Finally, Herbert philosophically announces what he has gleaned from his experience about life and sorrow.  Herbert concludes that a conundrum exists: it seems that in order to be happy one has to become two, that is, has to have a marriage partner.  

    But Herbert also sees that “our hearts are drawn to stars / Which want us not.”  Even though we need a partner to be happy, we can be attracted to those who do not want us.  Such thinking makes the reader wonder about how Herbert’s relationship with Annabelle turned out.

  • Edgar Lee Masters’ “Louise Smith”

    Image: Edgar Lee Masters http://www.jackmasters.net/mastelm.html Jack Masters
    Image: Edgar Lee Masters – Jack Masters

    Edgar Lee Masters’ “Louise Smith”

    In Edgar Lee Masters’ American-Innovative sonnet, “Louise Smith” is a woman, who was jilted after an eight-year engagement.

    Introduction and Text of “Louise Smith”

    In Edgar Lee Masters’ “Louise Smith” from his American classic Spoon River Anthology, the speaker laments allowing her love for the man who jilted her to turn into hate.  This epitaph is offered in the form of an American-Innovative sonnet.

    Louise is speaking many years after the sorrowful event.  She becomes very philosophical about what happened to her.  Thus Louise is offering advice to others about selfish wishes and the nature of the soul.

    Louise Smith

    Herbert broke our engagement of eight years
    When Annabelle returned to the village
    From the Seminary, ah me!
    If I had let my love for him alone
    It might have grown into a beautiful sorrow—
    Who knows?—filling my life with healing fragrance.
    But I tortured it, I poisoned it,  
    I blinded its eyes, and it became hatred—  
    Deadly ivy instead of clematis.
    And my soul fell from its support,
    Its tendrils tangled in decay.
    Do not let the will play gardener to your soul
    Unless you are sure  
    It is wiser than your soul’s nature.

    Commentary on “Louise Smith”

    Edgar Lee Masters’ American-Innovative sonnet, “Louise Smith,” feature the drama of a woman who was jilted after an eight-year engagement.

    First Movement:  An “Ah, Me!” Moment

    Herbert broke our engagement of eight years
    When Annabelle returned to the village
    From the Seminary, ah me!

    Louise says that after Annabelle came back to Spoon River “from the Seminary,” her fiancé Herbert broke their eight-year engagement.   Louise then heaves a verbal indication of a sigh, “ah me!”

    Second Movement:  Waxing Philosophical

    If I had let my love for him alone
    It might have grown into a beautiful sorrow—
    Who knows?—filling my life with healing fragrance.

    Louise has garnered a philosophical stance regarding her unpleasant situation with Herbert.   She has turned over the situation in her mind and concluded that if she had simply allowed herself to continue loving him and thus allowed herself to grieve, that love “might have grown into a beautiful sorrow.”

    This “beautiful sorrow” likely would have led to a healing; she express that sentiment gently and graciously, “filling my life with healing fragrance.”   The reader then realizes that Louise will possibly be announcing how she took a different route and the “healing fragrance” eluded her.

    Third Movement:  A Confession

    But I tortured it, I poisoned it,  
    I blinded its eyes, and it became hatred—  
    Deadly ivy instead of clematis.

    Louise then confesses that she “tortured” and “poisoned” that love.  She “blinded its eyes,” and love transformed into hate.   Louise allowed herself to become bitter, concentrating not on what the love had been but simply that Herbert had dumped her for Annabelle.  

    No doubt, Louise’s hatred was doubled as she included Annabelle in that violent emotion.  Louise likens metaphorically her embattled loathing to “deadly ivy” whereas it had been “clematis.”   Louise’s own hatred poisoned her mind and heart.

    Fourth Movement:  Poisoning Her Soul

    And my soul fell from its support,
    Its tendrils tangled in decay.

    By allowing her heart and mind to poison her soul, to turn the beauty of clematis into the lethality of ivy, Louise caused her soul to fall “from its support.”    Continuing with the plant metaphor, Louise says her soul support’s “tendrils tangled in decay.”  Clematis produces lovely flowers as it climbs up a wall or trellis, but deadly ivy is poison ivy that can kill.  Both grow on stems that are called tendrils.  

    Louise’s metaphor focuses on the tangling of the deadly ivy that would cause decay because the tangled stems would choke the plant keeping out air and sunlight.   She is thus showing how her negative attitude choked off her positive emotions, which caused her love to become tangled in a web of hate where it decayed.

    Fifth Movement: Advice to the Love-Lorn

    Do not let the will play gardener to your soul
    Unless you are sure  
    It is wiser than your soul’s nature.

    Louise offers advice based on her own experience.  She counsels others, “[d]o not let the will play gardener to your soul / Unless you are sure / It is wiser than your soul’s nature.”

    Remaining with the plant metaphor, she tells her listeners not to allow selfish wishes to tend the soul, as a gardener would tend plants—that is, unless you know that those selfish wishes are more intelligent and “wiser” than the soul.   Because the soul is always wiser than selfish wishes, Louise accomplishes the goal of her advice.

  • Edgar Lee Masters’ “Nellie Clark”

    Image:  Edgar Lee Masters -  Alchetron https://alchetron.com/Edgar-Lee-Masters
    Image:  Edgar Lee Masters –  Alchetron

    Edgar Lee Masters’ “Nellie Clark”

    Nellie Clark’s report focuses on the traumatic event she experienced at only eight years of age.

    Introduction and Text of “Nellie Clark”

    The speaker of Edgar Lee Masters’ epitaph titled “Nellie Clark” from his American classic, Spoon River Anthology, begins her blunt report by describing a horrific event that certainly influenced the direction of her life and likely shortened her life.

    Although this character remains simplistic, lacking much depth of experience and feeling, she does communicate her confusion  and life of horror as she focuses on the despicable act that ruined her life.

    Nellie Clark

    I was only eight years old;
    And before I grew up and knew what it meant
    I had no words for it, except
    That I was frightened and told my Mother;
    And that my Father got a pistol
    And would have killed Charlie, who was a big boy,
    Fifteen years old, except for his Mother.
    Nevertheless the story clung to me.
    But the man who married me, a widower of thirty-five,
    Was a newcomer and never heard it
    Till two years after we were married.
    Then he considered himself cheated,
    And the village agreed that I was not really a virgin.
    Well, he deserted me, and I died
    The following winter.

    Commentary on “Nellie Clark”

    Nellie Clark’s report focuses on the traumatic event she experienced at only eight years of age.

    First Movement:  A Violent Experience

    I was only eight years old;
    And before I grew up and knew what it meant
    I had no words for it, except
    That I was frightened and told my Mother;

    When she was only eight years old, Nellie was raped by Charlie, an older boy of fifteen. The little girl did not even realize what had happened to her, and she could not even give that act a label; as she explains, she had “no words for it.”

    However, Nellie did describe the act to her mother because she did experience fear after she was violated.   Although Nellie has no word for crime at only age eight, even as she reports as an adult, she never uses the term “rape.”  

    However, no reader can come away from Nellie’s description without knowing what had occurred and know that the term “rape” does apply to what happened to the little girl.  As an eight year old, there is no way that Nellie could have consented to that violent assault that took her virginity.  

    Second Movement:  Violent Intentions

    And that my Father got a pistol
    And would have killed Charlie, who was a big boy,
    Fifteen years old, except for his Mother.
    Nevertheless the story clung to me.

    After learning about what happened to his daughter, Nellie’s father took out his pistol with intentions of killing the boy, Charlie, who had raped his daughter.  Nellie’s father, however, did not kill the boy.  And it remains somewhat unclear who managed to stop him.  

    Nellie states it this way:  ” . . .  my Father got a pistol /  And would have killed Charlie, who was a big boy, / Fifteen years old, except for his Mother.” It remains unclear whether the “Mother” was the mother of Nellie’s father or the mother of Charlie, the boy who raped Nellie.

    It is likely Charlie’s mother.  Nellie would possibly have said her grandmother, if Nellie’s father’s mother has been the one to stop him. Either way, some mother prevents Nellie’s father from becoming a murderer, which would have further traumatized the young girl.

    Third Movement:  Nellie’s Husband

    But the man who married me, a widower of thirty-five,
    Was a newcomer and never heard it
    Till two years after we were married.

    Nellie then reports that she had to live with the story following her throughout her life; she expresses it as, “the story clung to me.”   Eventually, Nellie marries a man who had relocated to Spoon River and who did not know about the crime perpetrated against Nellie. 

    Nellie’s husband had been a widower and was thirty-five years old.  It is unclear the exact age of Nellie at the time of marriage, but she appears to suggest that she was still in her teens or likely in her early twenties.

    Nellie and her husband had been married only two years when he learned that Nellie had been raped when she was eight years old.  The man’s “newcomer” status had prevented him from being aware of the story clinging to the young Nellie.

    Fourth Movement:  He Felt Cheated

    Then he considered himself cheated,
    And the village agreed that I was not really a virgin.
    Well, he deserted me, and I died
    The following winter.

    After learning about Nellie’s attack and therefore her lack of virginity, her husband leaves her.  He claimed that he felt “cheated.”  Nellie asserts that, “the village agreed that I was not really a virgin.” Then after being abandoned by her husband, Nellie dies the “following winter.”   Nellie offers no indication as to how she died.

    Nellie, thus, leaves her listeners wondering how old she was when she died and what caused her early death, but those two details pale in comparison to the grizzly scene Nellie had earlier in her report planted in the mind’s eye of her readers.

  • Edgar Lee Masters’ “Fiddler Jones”

    Image: Edgar Lee Masters https://chicagoliteraryhof.org/inductees/profile/edgar-lee-masters
    Image: Edgar Lee Masters – Chicago Literary Hall of Fame

    Edgar Lee Masters’ “Fiddler Jones”

    Fiddler Jones is one of the less melancholy figures of Spoon River, though he has his trials as well. 

    Introduction with Text of  “Fiddler Jones”

    In Edgar Lee Masters’ “Fiddler Jones” from his American classic Spoon River Anthology, the speaker waxes philosophical about life; he possesses a more congenial nature than many of the other Spoon River inmates. 

    Although Fiddler has trials to report from his life, he remains one of the more jovial and less melancholy characters from the Spoon River bunch.  He does not blame others for his lot in life.

    Fiddler Jones

    The earth keeps some vibration going  
    There in your heart, and that is you.  
    And if the people find you can fiddle,  
    Why, fiddle you must, for all your life.
    What do you see, a harvest of clover?
    Or a meadow to walk through to the river?  
    The wind’s in the corn; you rub your hands
    For beeves hereafter ready for market;
    Or else you hear the rustle of skirts  
    Like the girls when dancing at Little Grove.
    To Cooney Potter a pillar of dust
    Or whirling leaves meant ruinous drouth;  
    They looked to me like Red-Head Sammy  
    Stepping it off, to “Toor-a-Loor.”
    How could I till my forty acres
    Not to speak of getting more,
    With a medley of horns, bassoons and piccolos  
    Stirred in my brain by crows and robins
    And the creak of a wind-mill—only these?  
    And I never started to plow in my life
    That some one did not stop in the road
    And take me away to a dance or picnic.
    I ended up with forty acres;
    I ended up with a broken fiddle—
    And a broken laugh, and a thousand memories,
    And not a single regret.

    Commentary on “Fiddler Jones”

    Fiddler Jones is one of the less melancholy figures of Spoon River, though he has his own trials and tribulations as well.

    First Movement:  Vibration in the Heart

    The earth keeps some vibration going  
    There in your heart, and that is you.  
    And if the people find you can fiddle,  
    Why, fiddle you must, for all your life.

    Fiddler Jones holds forth that the heart of a human being is connected to and motivated by a planetary “vibration.”  He believes the essence of the human being is “some vibration” that resides in the heart and that essence constitutes the personality and nature of the individual. 

    Fiddler offers an example, using his own “vibration,” his talent for playing a fiddle.  He claims that when people learn of your talent, then you have to keep performing for them until you die.

    Second Movement:  Hearing vs Seeing

    What do you see, a harvest of clover?
    Or a meadow to walk through to the river?  
    The wind’s in the corn; you rub your hands
    For beeves hereafter ready for market;
    Or else you hear the rustle of skirts  
    Like the girls when dancing at Little Grove.

    Fiddler then compares himself to a farmer, who sees “a harvest of clover,” a meadow that backs up to a river, beef cattle “ready for market.”  

    Instead of all these things, Fiddler hears “the rustle of skirts” of the girls dancing while he plays his fiddle.

    Third Movement:  From Forty to a Thousand

    To Cooney Potter a pillar of dust
    Or whirling leaves meant ruinous drouth;  
    They looked to me like Red-Head Sammy  
    Stepping it off, to “Toor-a-Loor.”

    Fiddler refers to Cooney Potter, the farmer who began with an inherited forty acres and turned them into a thousand and strove to double that.  

    Fiddler asserts that a storm would leave Potter devastated, but people expected music from the fiddler so they could dance.  He implies that he would not have to endure such ruin.

    Fourth Movement:  Music Trumps Tillage

    How could I till my forty acres
    Not to speak of getting more,
    With a medley of horns, bassoons and piccolos  
    Stirred in my brain by crows and robins
    And the creak of a wind-mill—only these?  

    Unlike Cooney, who coveted more and more acres, Fiddler had a head full of music, “a medley of horns, bassoons and piccolos.”  

    All of these instruments were “stirred in [his] brain by crows and robins / And the creak of a wind-mill.”   Fiddler fiddled because he had musical talent that occupied his heart and mind.

    Fifth Movement:  Music in His Heart and Mind

    And I never started to plow in my life That some one did not stop in the road
    And take me away to a dance or picnic.

    Fiddler’s music ability, however, interfered with his ability to farm.  Every time he started to plow a field, someone would come and drag him off “to a dance or picnic” to entertain them.   

    Fiddler, however, obviously enjoyed his music more than plowing, or else he would have turned down those invitations once in a while.

    Sixth Movement:  No Regrets

    I ended up with forty acres;
    I ended up with a broken fiddle—
    And a broken laugh, and a thousand memories,
    And not a single regret.

    The musician claims that as he started with forty acres, he “ended up with forty acres.”  But he also “ended up with a broken fiddle.”  Sadly, Fiddler ended up with “a broken laugh, and a thousand memories.”  But yet not so sadly, he can report that he also ended up with no regrets.

    Being without regrets puts Fiddler Jones into a very different mind-set from many of the Spoon River epitaph reporters, whose main issue usually focuses on their regrets.  When they are not blaming others for their poor choices, they are whining about how they could have done better had the people around them treated them better. 

    Thus to announce a life that results in no regrets demonstrates that Fiddler Jones is resting much easier than his fellow graveyard residents.

    Edgar Lee Masters - Commemorative Stamp
    Image: Edgar Lee Masters – Commemorative Stamp  US Stamp Gallery
  •  Edgar Lee Masters’ “Deacon Taylor,” “Sam Hookey,” and “Cooney Potter”

    Image: Edgar Lee Masters https://factfile.org/10-facts-about-edgar-lee-masters#google_vignette
    Image: Edgar Lee Masters

     Edgar Lees Masters’ “Deacon Taylor,” “Sam Hookey,” and “Cooney Potter”

    These three very short epitaphs from Edgar Lee Masters’ American Classic Spoon River Anthology feature diverse characters making bizarre confessions.

    Introduction:  A Motley Trio

    Edgar Lee Masters’ “Deacon Taylor,” “Sam Hookey,” and “Cooney Potter” from Masters’ American classic Spoon River Anthology portray characters of little depth, so they are presented here together.  These three very short epitaphs feature very diverse characters making bizarre confessions.

    Each character features the complaining mind-set of most the after-death reporters; however, this trio gives few details about each of their stories.  They just want to chime in with a short quip about their lives., so it seems.

    Deacon Taylor’s confession reveals his hypocrisy, being a churchman and a member of the “prohibition” party, yet dying of cirrhosis of the liver. 

    Sam Hookey’s report may be one of the most bizarre as it remains unclear his purpose for revealing the odd appearance of “Robespierre” to him after Hookey’s death.

    Cooney Potter’s description of his death is odd, but his purpose is clear.  He needs to show that he died while working, not from a frivolous enjoyment of tobacco.

    Deacon Taylor

    I belonged to the church,
    And to the party of prohibition;
    And the villagers thought I died of eating watermelon. 
    In truth I had cirrhosis of the liver,
    For every noon for thirty years, I slipped behind the prescription partition
    In Trainor’s drug store
    And poured a generous drink
    From the bottle marked
    “Spiritus frumenti.”


    Commentary on “Deacon Taylor

    This speaker wants to get a dirty little secret off his chest.

    First Movement:  Member of Church and Prohibition Party

    Taylor says he was a church member as well as belonging to the “party of prohibition.”   And so when he died the villagers thought he “died of eating watermelon.”

    Second Movement:  Died of Cirrhosis

    But the Deacon confesses that he actually died of cirrhosis of the liver, because for thirty years he “slipped behind the prescription partition / In Trainor’s drug store” and gulped down a large portion of “Spiritus frumenti.”

    Sam Hookey

    I ran away from home with the circus,
    Having fallen in love with Mademoiselle Estralada,
    The lion tamer.
    One time, having starved the lions
    For more than a day,
    I entered the cage and began to beat Brutus
    And Leo and Gypsy.  
    Whereupon Brutus sprang upon me,  
    And killed me.  
    On entering these regions
    I met a shadow who cursed me,
    And said it served me right….  
    It was Robespierre!

    Commentary on “Sam Hookey

    Sam Hookey offers a bizarre admission about the events leading to his ultimate demise.

    First Movement:  For the Love of a Lion Tamer

    Sam reports that he left home to join the circus after he fell in love the lion tamer, Mademoiselle Estralada.

    Second Movement:  Karmic Lions

    In his bizarre confession, Sam reveals that he starved three lions, Brutus, Leo, and Gypsy, and then stepped into their cage and began beating them, whereupon Brutus “sprang upon me / And killed me.”

    Third Movement:  Chickens Coming Home to Roost

    Upon his death, Sam found himself confronted by “a shadow” that cursed him and told him that he got what he deserved.  He concludes by saying the “shadow” was Robespierre, the famous politician who is credited with the Reign of Terror during the French Revolution.

    Cooney Potter

    I inherited forty acres from my Father
    And, by working my wife, my two sons and two daughters
    From dawn to dusk, I acquired  
    A thousand acres. But not content,
    Wishing to own two thousand acres, I bustled through the years with axe and plow,
    Toiling, denying myself, my wife, my sons, my daughters.  
    Squire Higbee wrongs me to say
    That I died from smoking Red Eagle cigars.
    Eating hot pie and gulping coffee
    During the scorching hours of harvest time
    Brought me here ere I had reached my sixtieth year.

    Commentary on “Cooney Potter”

    Cooney Potter simply wants to refute the contention made by Squire Higbee about Potter’s death.

    First Movement:  Farm Expansion

    Sam states that his father left him “forty acres.”  By hard work, including that of his wife and four children all laboring from “dawn to dusk,” Sam was able expand his farm from forty acres to “a thousand acres.”

    Second Movement:  Striving for Two Thousand

    Sam was not satisfied with his thousand acres, and therefore kept his family busy, “Toiling, denying myself, my wife, my sons, my daughters” striving to acquire a second thousand acres.  He does not make it clear that he succeeded in reaching the two-thousand-acre goal.

    Third Movement:  Death before Sixty

    Sam complains, “Squire Higbee wrongs me” when he claimed Sam “died from smoking Red Eagle cigars.”  Sam insists he died from “eating hot pie and gulping coffee / During the scorching hours of harvest time.”  Finally, he reveals that he died before he had attained the age of sixty.

  • Edgar Lee Masters’ “Homer Clapp” 

    Image: Edgar Lee Masters http://www.jackmasters.net/mastelm.html Jack Masters
    Image: Edgar Lee Masters – Jack Masters

    Edgar Lee Masters’ “Homer Clapp” 

    “Homer Clapp” is the third epitaph in the series which began with “Aner Clute.” Homer is a pitiful character, who feels sorry for himself because of the way he was treated by Aner Clute.

    Introduction and Text of “Homer Clapp”

    In Edgar Lee Masters’ epitaph titled “Homer Clapp” from Masters’ American classic Spoon River Anthology, the character laments an existence which resulted in his considering himself one of “Life’s fools.”

    Masters’ epitaph “Homer Clapp” is the third in the series beginning with “Aner Clute” and followed by “Lucius Atherton“; Homer is a sorry character, who complains that he was played for fool by Aner Clute.

    Homer Clapp

    Often Aner Clute at the gate  
    Refused me the parting kiss,
    Saying we should be engaged before that;  
    And just with a distant clasp of the hand  
    She bade me good-night, as I brought her home
    From the skating rink or the revival.  
    No sooner did my departing footsteps die away  
    Than Lucius Atherton,
    (So I learned when Aner went to Peoria)
    Stole in at her window, or took her riding
    Behind his spanking team of bays
    Into the country.
    The shock of it made me settle down,  
    And I put all the money I got from my father’s estate  
    Into the canning factory, to get the job
    Of head accountant, and lost it all.
    And then I knew I was one of Life’s fools,
    Whom only death would treat as the equal  
    Of other men, making me feel like a man.

    Commentary on “Homer Clapp”

    The third epitaph in the series “Homer Clapp” begins with “Aner Clute” followed by “Lucius Atherton.” Homer is a pitiful character, who feels sorry for himself because of how he was treated by Aner Clute.

    First Movement:  A Ridiculous Spectacle 

    Often Aner Clute at the gate  
    Refused me the parting kiss,
    Saying we should be engaged before that;  
    And just with a distant clasp of the hand  
    She bade me good-night, as I brought her home
    From the skating rink or the revival.  

    The character “Homer Clapp” is sad man, whose association with Aner Clute, the prostitute, left him degraded and beaten.  Aner had claimed that she began her life as a hooker because of being rebuffed by Lucius Atherton.  

    Later, however, Aner recants her story and claims ridiculously that she started living the life because of the way society views prostitutes—kind of like the way society views a boy who steals apples from a grocery store.  

    Homer commences his pathetic story “at the gate” with Aner Clute refusing to kiss him goodnight. She always refused to give him a good-bye kiss after he had taken her on a date either to “the skating rink”  or “the revival.”  

    Aner would extend to him only  a “distant clasp of the hand,” remarking that before she would permit him to kiss her, they would have to have become “engaged” to be married.  This ridiculous spectacle shows clearly Aner’s disingenuous nature and dramatizes her behavior which is full of deceit, making her resemble so many of the other dissembling Spoon River characters.

    Second Movement:  Town Gossip

    No sooner did my departing footsteps die away  
    Than Lucius Atherton,
    (So I learned when Aner went to Peoria)
    Stole in at her window, or took her riding
    Behind his spanking team of bays
    Into the country.

    Homer then appears to be providing town gossip as he claims that after he had left Aner at the gate, Lucius Atherton came sneaking in at Aner’s window.  The two then went about with “her riding / Behind his spanking team of bays.” 

    The window sneaking sounds like an over-dramatic claim. It remains somewhat vague and a shaky notion that Lucius would need to sneak in to take Aner for a ride.   However, Homer does report that he found out about Aner’s deceptive behavior only after she had relocated to Peoria.  The timeline seems to impart the notion that Aner had actually moved to Peoria for the purpose of becoming a prostitute.

    Aner, however, had concocted  her narrative about being jilted by Atherton before she moved from Spoon River. Still, it seems that Homer had heard about this claim of Aner’s  only after she had left Spoon River for Peoria.

    Homer’s bit of gossip that Atherton owned “a spanking team of bays” might hint that Atherton had, in fact, been considered a “rich man” by Aner and other Spoon River residents who were less well off than Atherton was.

    Third Movement:  No Kiss Until Engaged

    The shock of it made me settle down,  
    And I put all the money I got from my father’s estate  
    Into the canning factory, to get the job
    Of head accountant, and lost it all.

    Homer’s story turns out to be that because of Aner’s deception of dating Homer while leading him on and demanding that they be engaged before a kiss, and at the same time fooling around with Lucius, Homer experienced “shock.” 

    That shock caused Homer to sink his inheritance into the canning factory. and after placing all that money into the canning factory in order “to get the job / Of head accountant,” Homer “lost it all.”  

    Apparently, Homer lost his job along with his money as well as any chance for marital happiness.  However, Homer remains quite vague at this point and does not make clear what he means when he says he lost “it all.” 

    Fourth Movement:  Just a Fool

    And then I knew I was one of Life’s fools,
    Whom only death would treat as the equal  
    Of other men, making me feel like a man.

    Homer complains that his experiences in life, especially the Aner situation and loss of his money have convinced him that “[he] was one of Life’s fools.”  Homer considers himself the type of fool that, “only death would treat as the equal / Of other men.”  

    Therefore, because death will come to all men equally, Homer can “feel like a man,” with the knowledge that death would definitely arrive for him just as it will do for all other men.

  • Edgar Lee Masters’ “Lucius Atherton”

    Image: Edgar Lee Masters https://chicagoliteraryhof.org/inductees/profile/edgar-lee-masters
    Image: Edgar Lee Masters – Chicago Literary Hall of Fame

    Edgar Lee Masters’ “Lucius Atherton”

    The “Lucius Atherton” epitaph reveals a truly depraved and delusional man who decries his aging body simply because it no longer attracts women.

    Introduction and Text of “Lucius Atherton”

    A disgusting poseur, “Lucius Atherton,” from Edgar Lee Masters’ Spoon River Anthology, complains about the loss of his earlier handsomeness as well as the loss of his ability to draw to himself women of whom he could take advantage. 

    Readers will remember that “Aner Clute” had named Atherton as the man who jilted her, leaving her to take up the life of a prostitute.  Aner had claimed the Lucius was a rich man and that they had been engaged.

    Although Lucius’ epitaph offers no evidence that the two had been engaged or even that he was a rich man, it does confirm the fact the two star-crossed lovers had huge egos.

    Aner and Lucius also like many other Spoon River reporters from the grave possess a penchant for making excuses regarding their own excesses and debauchery.

    Lucius Atherton

    When my moustache curled,  
    And my hair was black,
    And I wore tight trousers  
    And a diamond stud,
    I was an excellent knave of hearts and took many a trick.
    But when the gray hairs began to appear—
    Lo! a new generation of girls  
    Laughed at me, not fearing me,  
    And I had no more exciting adventures
    Wherein I was all but shot for a heartless devil,
    But only drabby affairs, warmed-over affairs
    Of other days and other men.  
    And time went on until I lived at Mayer’s restaurant,  
    Partaking of short-orders, a gray, untidy,
    Toothless, discarded, rural Don Juan….
    There is a mighty shade here who sings
    Of one named Beatrice;  
    And I see now that the force that made him great
    Drove me to the dregs of life.

    Commentary on “Lucius Atherton”

    Formerly a dandy, Atherton begins his report as he reminisces about the man he had been earlier in his life.  He had a curling mustache and black hair, no doubt kept perfectly combed.

    First Movement:   Regrets Aging

    When my moustache curled,  
    And my hair was black,
    And I wore tight trousers  
    And a diamond stud,
    I was an excellent knave of hearts and took many a trick.

    The fatuousness of Lucious Atherton’s nature begins to appear early in his monologue.  His choices in behavior and dress suggest that he was likely little more than a male prostitute, who, however, instead of for money, compromised his integrity because of his vanity.

    Atherton sported “tight trousers / And a diamond stud.”  He describes himself as an “excellent knave of hearts and took many a trick.”  He had the ability to attract any woman he might have fancied.

    Second Movement:   Decrying Loss of Good Looks

    But when the gray hairs began to appear—
    Lo! a new generation of girls  
    Laughed at me, not fearing me,  
    And I had no more exciting adventures

    The sole purpose of Atherton’s soliloquy is to decry his loss of good looks as the reason that a “new generation” of women were not attracted to him; in fact, these new “girls” would ridicule him openly.  

    Atherton bemoans the fact that these new women showed no “fear” of him.  That he desired to have them fear him reveals the depraved nature of this despicable man.  He likely raped and beat the women that he had so easily attracted.

    Atherton’s aging body lost for him the ability to engage in “exciting adventures.”  The many “tricks” he had taken started to dwindle as the years piled up on his physique, and he is deeply disturbed by that loss.

    Third Movement:   No Long Worth Attention

    Wherein I was all but shot for a heartless devil,
    But only drabby affairs, warmed-over affairs
    Of other days and other men.

    While the process of aging was gripping savagely his physique, Atherton began to realize that he was no longer deemed to be worth the attention of this new generation of women.

    These new women considered him a “heartless devil,” and he devolved into a ridiculous humiliation to his former self.  Instead of good-looking women, he could pick up only what he describes as “drabby affairs” and “warmed-over affairs.” 

    With his decrepitude, Atherton had the ability to attract only women who had been with many “other men.”  He is filled with self-pity for his loss of his former handsome body with its magnetism to the female sex.

    Fourth Movement:  Whining Self-Pity

    And time went on until I lived at Mayer’s restaurant,  
    Partaking of short-orders, a gray, untidy,
    Toothless, discarded, rural Don Juan….

    Throughout Atherton’s caterwauling screed of whining self-pity, nowhere does he suggest that he offered any service to the community of humankind.  It remains unclear that he ever had a job.  He seems to hint that whatever means of support he formerly possessed he had also lost that. 

    Atherton claims he finally ended up “liv[ing] at Mayer’s restaurant,” where he ate, “short-orders.”  He is likely exaggerating, not actually saying that he resides at the restaurant but just takes most or all of his meals there.

    Likely the fact that Atherton leaves his listeners in the dark about how he met expenses and where he lived indicates a blurred mind, possibly being eaten up by syphilis.  

    Atherton then gives a truly pathetic description of himself:  “a gray, untidy, / Toothless, discarded, rural Don Juan.”  No doubt a grave insult to the real “Don Juan.”

    Fifth Movement:  Arrogant Popinjay

    There is a mighty shade here who sings
    Of one named Beatrice;  
    And I see now that the force that made him great
    Drove me to the dregs of life.

    Finally, with an arrogance to rival that of the pathetic popinjay Barack Obama, who liked to brag that he wrote two books all by himself, Atherton compares himself to the great poet Dante Alighieri, composer of The Divine Comedy.    

    Atherton would have us believe, “that the force that made [Dante] great / Drove me to the dregs of life.” Dante’s driving force was spiritual love, symbolically portrayed by the beautiful Beatrice.

    Atherton’s driving force was his penchant only for physical lust, demonstrated by his emphasis on his good looks and the pain that losing his physical appearance has caused him as he could no longer attract women for his exciting adventures.  

    While Lucius Atherton does belong to the same class of men that includes Bill Clinton, Atherton has nothing in common with Dante Alighieri.