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  • William Wordsworth’s “The Idiot Boy”

    Image:  William Wordsworth http://romantic-poets.bloomyebooks.com/p/william-wordsworth.html Romantic Era
    Image:  William Wordsworth – Romantic Era

    William Wordsworth’s “The Idiot Boy”

    William Wordsworth’s ballad narrative “The Idiot Boy” reveals the poet’s dedication to establishing a poetry, involving simple, rural people in their natural, bucolic environment.

    Introduction and Text of “The Idiot Boy”

    William Wordsworth’s “The Idiot Boy” contains 453 lines.  Each of the five-lined, rimed stanzas features a rime scheme of ABCCB, with the exception of the first stanza, with its six lines and rime scheme of ABCCDB, and the last stanza, consisting of seven lines, with the rime scheme ABCCBDD.

    “The Idiot Boy,” therefore, is an innovative ballad. A traditional ballad stanza features quatrains with the rime scheme ABCB or ABAB. Wordsworth adjusted the form, adding a line and altering the rime scheme.

    The effect speaks to the nature of the boy, whose mind is not normal. The idiot boy is uncomplicated—even naive—yet he is quite well loved and respected by the people in his life.

    The Idiot Boy

    ‘Tis eight o’clock,–a clear March night,
      The moon is up–the sky is blue,
      The owlet in the moonlight air,
      He shouts from nobody knows where;
      He lengthens out his lonely shout,
      Halloo! halloo! a long halloo!

    –Why bustle thus about your door,
      What means this bustle, Betty Foy?
      Why are you in this mighty fret?
      And why on horseback have you set
      Him whom you love, your idiot boy?

    Beneath the moon that shines so bright,
      Till she is tired, let Betty Foy
      With girt and stirrup fiddle-faddle;
      But wherefore set upon a saddle
      Him whom she loves, her idiot boy?

    There’s scarce a soul that’s out of bed;
      Good Betty put him down again;
      His lips with joy they burr at you,
      But, Betty! what has he to do
      With stirrup, saddle, or with rein?

    The world will say ’tis very idle,
      Bethink you of the time of night;
      There’s not a mother, no not one,
      But when she hears what you have done,
      Oh! Betty she’ll be in a fright.

    But Betty’s bent on her intent,
      For her good neighbour, Susan Gale,
      Old Susan, she who dwells alone,
      Is sick, and makes a piteous moan,
      As if her very life would fail.

    There’s not a house within a mile,
      No hand to help them in distress;
      Old Susan lies a bed in pain,
      And sorely puzzled are the twain,
      For what she ails they cannot guess.

    And Betty’s husband’s at the wood,
      Where by the week he doth abide,
      A woodman in the distant vale;
      There’s none to help poor Susan Gale,
      What must be done? what will betide?

    And Betty from the lane has fetched
      Her pony, that is mild and good,
      Whether he be in joy or pain,
      Feeding at will along the lane,
      Or bringing faggots from the wood.

    And he is all in travelling trim,
      And by the moonlight, Betty Foy
      Has up upon the saddle set,
      The like was never heard of yet,
      Him whom she loves, her idiot boy.

    And he must post without delay
      Across the bridge that’s in the dale,
      And by the church, and o’er the down,
      To bring a doctor from the town,
      Or she will die, old Susan Gale.

    There is no need of boot or spur,
      There is no need of whip or wand,
      For Johnny has his holly-bough,
      And with a hurly-burly now
      He shakes the green bough in his hand.

    And Betty o’er and o’er has told
      The boy who is her best delight,
      Both what to follow, what to shun,
      What do, and what to leave undone,
      How turn to left, and how to right.

    And Betty’s most especial charge,
      Was, “Johnny! Johnny! mind that you
      Come home again, nor stop at all,
      Come home again, whate’er befal,
      My Johnny do, I pray you do.”

    To this did Johnny answer make,
      Both with his head, and with his hand,
      And proudly shook the bridle too,
      And then! his words were not a few,
      Which Betty well could understand.

    And now that Johnny is just going,
      Though Betty’s in a mighty flurry,
      She gently pats the pony’s side,
      On which her idiot boy must ride,
     And seems no longer in a hurry.

    But when the pony moved his legs,
      Oh! then for the poor idiot boy!
      For joy he cannot hold the bridle,
      For joy his head and heels are idle,
      He’s idle all for very joy.

    And while the pony moves his legs,
      In Johnny’s left hand you may see,
      The green bough’s motionless and dead:
      The moon that shines above his head
      Is not more still and mute than he.

    His heart it was so full of glee,
      That till full fifty yards were gone,
      He quite forgot his holly whip,
      And all his skill in horsemanship,
      Oh! happy, happy, happy John.

    And Betty’s standing at the door,
      And Betty’s face with joy o’erflows,
      Proud of herself, and proud of him,
      She sees him in his travelling trim;
      How quietly her Johnny goes.

    The silence of her idiot boy,
      What hopes it sends to Betty’s heart!
      He’s at the guide-post–he turns right,
      She watches till he’s out of sight,
      And Betty will not then depart.

    Burr, burr—now Johnny’s lips they burr,
      As loud as any mill, or near it,
      Meek as a lamb the pony moves,
      And Johnny makes the noise he loves,
      And Betty listens, glad to hear it.

    Away she hies to Susan Gale:
      And Johnny’s in a merry tune,
      The owlets hoot, the owlets purr,
      And Johnny’s lips they burr, burr, burr,
      And on he goes beneath the moon.

    His steed and he right well agree,
      For of this pony there’s a rumour,
      That should he lose his eyes and ears,
      And should he live a thousand years,
      He never will be out of humour.

    But then he is a horse that thinks!
      And when he thinks his pace is slack;
      Now, though he knows poor Johnny well,
      Yet for his life he cannot tell
      What he has got upon his back.

    So through the moonlight lanes they go,
      And far into the moonlight dale,
      And by the church, and o’er the down,
      To bring a doctor from the town,
      To comfort poor old Susan Gale.

    And Betty, now at Susan’s side,
      Is in the middle of her story,
      What comfort Johnny soon will bring,
      With many a most diverting thing,
      Of Johnny’s wit and Johnny’s glory.

    And Betty’s still at Susan’s side:
      By this time she’s not quite so flurried;
      Demure with porringer and plate
      She sits, as if in Susan’s fate
      Her life and soul were buried.

    But Betty, poor good woman! she,
      You plainly in her face may read it,
      Could lend out of that moment’s store
      Five years of happiness or more,
      To any that might need it.

    But yet I guess that now and then
      With Betty all was not so well,
      And to the road she turns her ears,
      And thence full many a sound she hears,
      Which she to Susan will not tell.

    Poor Susan moans, poor Susan groans,
      “As sure as there’s a moon in heaven,”
      Cries Betty, “he’ll be back again;
      They’ll both be here, ’tis almost ten,
      They’ll both be here before eleven.”

    Poor Susan moans, poor Susan groans,
      The clock gives warning for eleven;
      ‘Tis on the stroke–“If Johnny’s near,”
      Quoth Betty “he will soon be here,
      As sure as there’s a moon in heaven.”

    The clock is on the stroke of twelve,
      And Johnny is not yet in sight,
      The moon’s in heaven, as Betty sees,
      But Betty is not quite at ease;
      And Susan has a dreadful night.

    And Betty, half an hour ago,
      On Johnny vile reflections cast:
      “A little idle sauntering thing!”
      With other names, an endless string.
      But now that time is gone and past.

    And Betty’s drooping at the heart.
      That happy time all past and gone,
      “How can it be he is so late?
      The Doctor he has made him wait,
      Susan! they’ll both be here anon.”

    And Susan’s growing worse and worse,
      And Betty’s in a sad quandary;
      And then there’s nobody to say
      If she must go or she must stay:
      –She’s in a sad quandary.

    The clock is on the stroke of one;
      But neither Doctor nor his guide
      Appear along the moonlight road,
      There’s neither horse nor man abroad,
      And Betty’s still at Susan’s side.

    And Susan she begins to fear
      Of sad mischances not a few,
      That Johnny may perhaps be drown’d,
      Or lost perhaps, and never found;
      Which they must both for ever rue.

    She prefaced half a hint of this
      With, “God forbid it should be true!”
      At the first word that Susan said
      Cried Betty, rising from the bed,
      “Susan, I’d gladly stay with you.”

    “I must be gone, I must away,
      Consider, Johnny’s but half-wise;
      Susan, we must take care of him,
      If he is hurt in life or limb”–
      “Oh God forbid!” poor Susan cries.

    “What can I do?” says Betty, going,
      “What can I do to ease your pain?
      Good Susan tell me, and I’ll stay;
      I fear you’re in a dreadful way,
      But I shall soon be back again.”

    “Nay, Betty, go! good Betty, go!
      There’s nothing that can ease my pain.”
      Then off she hies, but with a prayer
      That God poor Susan’s life would spare,
      Till she comes back again.

    So, through the moonlight lane she goes,
      And far into the moonlight dale;
      And how she ran, and how she walked,
      And all that to herself she talked,
      Would surely be a tedious tale.

    In high and low, above, below,
      In great and small, in round and square,
      In tree and tower was Johnny seen,
      In bush and brake, in black and green,
      ‘Twas Johnny, Johnny, every where.

    She’s past the bridge that’s in the dale,
      And now the thought torments her sore,
      Johnny perhaps his horse forsook,
      To hunt the moon that’s in the brook,
      And never will be heard of more.

    And now she’s high upon the down,
      Alone amid a prospect wide;
      There’s neither Johnny nor his horse,
      Among the fern or in the gorse;
      There’s neither doctor nor his guide.

    “Oh saints! what is become of him?
      Perhaps he’s climbed into an oak,
      Where he will stay till he is dead;
      Or sadly he has been misled,
      And joined the wandering gypsey-folk.”

    “Or him that wicked pony’s carried
      To the dark cave, the goblins’ hall,
      Or in the castle he’s pursuing,
      Among the ghosts, his own undoing;
      Or playing with the waterfall,”

    At poor old Susan then she railed,
      While to the town she posts away;
      “If Susan had not been so ill,
      Alas! I should have had him still,
      My Johnny, till my dying day.”

    Poor Betty! in this sad distemper,
      The doctor’s self would hardly spare,
      Unworthy things she talked and wild,
      Even he, of cattle the most mild,
      The pony had his share.

    And now she’s got into the town,
      And to the doctor’s door she hies;
      ‘Tis silence all on every side;
      The town so long, the town so wide,
      Is silent as the skies.

    And now she’s at the doctor’s door,
      She lifts the knocker, rap, rap, rap,
      The doctor at the casement shews,
      His glimmering eyes that peep and doze;
      And one hand rubs his old night-cap.

    “Oh Doctor! Doctor! where’s my Johnny?”
      “I’m here, what is’t you want with me?”
      “Oh Sir! you know I’m Betty Foy,
      And I have lost my poor dear boy,
      You know him–him you often see;”

    “He’s not so wise as some folks be,”
      “The devil take his wisdom!” said
      The Doctor, looking somewhat grim,
      “What, woman! should I know of him?”
      And, grumbling, he went back to bed.

    “O woe is me! O woe is me!
      Here will I die; here will I die;
      I thought to find my Johnny here,
      But he is neither far nor near,
      Oh! what a wretched mother I!”

    She stops, she stands, she looks about,
      Which way to turn she cannot tell.
      Poor Betty! it would ease her pain
      If she had heart to knock again;
      –The clock strikes three–a dismal knell!

    Then up along the town she hies,
      No wonder if her senses fail,
      This piteous news so much it shock’d her,
      She quite forgot to send the Doctor,
      To comfort poor old Susan Gale.

    And now she’s high upon the down,
      And she can see a mile of road,
      “Oh cruel! I’m almost three-score;
      Such night as this was ne’er before,
      There’s not a single soul abroad.”

    She listens, but she cannot hear
      The foot of horse, the voice of man;
      The streams with softest sound are flowing,
      The grass you almost hear it growing,
      You hear it now if e’er you can.

    The owlets through the long blue night
      Are shouting to each other still:
      Fond lovers, yet not quite hob nob,
      They lengthen out the tremulous sob,
      That echoes far from hill to hill.

    Poor Betty now has lost all hope,
      Her thoughts are bent on deadly sin;
      A green-grown pond she just has pass’d,
      And from the brink she hurries fast,
      Lest she should drown herself therein.

    And now she sits her down and weeps;
      Such tears she never shed before;
      “Oh dear, dear pony! my sweet joy!
      Oh carry back my idiot boy!
      And we will ne’er o’erload thee more.”

    A thought it come into her head;
      “The pony he is mild and good,
      And we have always used him well;
      Perhaps he’s gone along the dell,
      And carried Johnny to the wood.”

    Then up she springs as if on wings;
      She thinks no more of deadly sin;
      If Betty fifty ponds should see,
      The last of all her thoughts would be,
      To drown herself therein.

    Oh reader! now that I might tell
      What Johnny and his horse are doing!
      What they’ve been doing all this time,
      Oh could I put it into rhyme,
      A most delightful tale pursuing!

    Perhaps, and no unlikely thought!
      He with his pony now doth roam
      The cliffs and peaks so high that are,
      To lay his hands upon a star,
      And in his pocket bring it home.

    Perhaps he’s turned himself about,
      His face unto his horse’s tail,
      And still and mute, in wonder lost,
      All like a silent horse-man ghost,
      He travels on along the vale.

    And now, perhaps, he’s hunting sheep,
      A fierce and dreadful hunter he!
      Yon valley, that’s so trim and green,
      In five months’ time, should he be seen,
      A desart wilderness will be.

    Perhaps, with head and heels on fire,
      And like the very soul of evil,
      He’s galloping away, away,
      And so he’ll gallop on for aye,
      The bane of all that dread the devil.

    I to the muses have been bound
      These fourteen years, by strong indentures:
      Oh gentle muses! let me tell
      But half of what to him befel,
      For sure he met with strange adventures.

    Oh gentle muses! is this kind
      Why will ye thus my suit repel?
      Why of your further aid bereave me?
      And can ye thus unfriended leave me?
      Ye muses! whom I love so well.

    Who’s yon, that, near the waterfall,
      Which thunders down with headlong force,
      Beneath the moon, yet shining fair,
      As careless as if nothing were,
      Sits upright on a feeding horse?

    Unto his horse, that’s feeding free,
      He seems, I think, the rein to give;
      Of moon or stars he takes no heed;
      Of such we in romances read,
      –Tis Johnny! Johnny! as I live.

    And that’s the very pony too.
      Where is she, where is Betty Foy?
      She hardly can sustain her fears;
      The roaring water-fall she hears,
      And cannot find her idiot boy.

    Your pony’s worth his weight in gold,
      Then calm your terrors, Betty Foy!
      She’s coming from among the trees,
      And now all full in view she sees
      Him whom she loves, her idiot boy.

    And Betty sees the pony too:
      Why stand you thus Good Betty Foy?
      It is no goblin, ’tis no ghost,
      ‘Tis he whom you so long have lost,
      He whom you love, your idiot boy.

    She looks again-her arms are up–
      She screams–she cannot move for joy;
      She darts as with a torrent’s force,
      She almost has o’erturned the horse,
      And fast she holds her idiot boy.

    And Johnny burrs, and laughs aloud,
      Whether in cunning or in joy,
      I cannot tell; but while he laughs,
      Betty a drunken pleasure quaffs,
      To hear again her idiot boy.

    And now she’s at the pony’s tail,
      And now she’s at the pony’s head,
      On that side now, and now on this,
      And almost stifled with her bliss,
      A few sad tears does Betty shed.

    She kisses o’er and o’er again,
      Him whom she loves, her idiot boy,
      She’s happy here, she’s happy there.
      She is uneasy every where;
      Her limbs are all alive with joy.

    She pats the pony, where or when
      She knows not, happy Betty Foy!
      The little pony glad may be,
      But he is milder far than she,
      You hardly can perceive his joy.

    “Oh! Johnny, never mind the Doctor;
      You’ve done your best, and that is all.”
      She took the reins, when this was said,
      And gently turned the pony’s head
      From the loud water-fall.

    By this the stars were almost gone,
      The moon was setting on the hill,
      So pale you scarcely looked at her:
      The little birds began to stir,
      Though yet their tongues were still.

    The pony, Betty, and her boy,
      Wind slowly through the woody dale;
      And who is she, be-times abroad,
      That hobbles up the steep rough road?
      Who is it, but old Susan Gale?

    Long Susan lay deep lost in thought,
      And many dreadful fears beset her,
      Both for her messenger and nurse;
      And as her mind grew worse and worse,
      Her body it grew better.

    She turned, she toss’d herself in bed,
      On all sides doubts and terrors met her;
      Point after point did she discuss;
      And while her mind was fighting thus,
      Her body still grew better.

    “Alas! what is become of them?
      These fears can never be endured,
      I’ll to the wood.”–The word scarce said,
      Did Susan rise up from her bed,
      As if by magic cured.

    Away she posts up hill and down,
      And to the wood at length is come,
      She spies her friends, she shouts a greeting;
      Oh me! it is a merry meeting,
      As ever was in Christendom.

    The owls have hardly sung their last,
      While our four travellers homeward wend;
      The owls have hooted all night long,
      And with the owls began my song,
      And with the owls must end.

    For while they all were travelling home,
      Cried Betty, “Tell us Johnny, do,
      Where all this long night you have been,
      What you have heard, what you have seen,
      And Johnny, mind you tell us true.”

    Now Johnny all night long had heard
      The owls in tuneful concert strive;
      No doubt too he the moon had seen;
      For in the moonlight he had been
      From eight o’clock till five.

    And thus to Betty’s question, he,
      Made answer, like a traveller bold,
      (His very words I give to you,)
      “The cocks did crow to-whoo, to-whoo,
      And the sun did shine so cold.”
      –Thus answered Johnny in his glory,
      And that was all his travel’s story.

    Commentary on “The Idiot Boy”

    Willian Wordsworth’s ballad “The Idiot Boy” portrays the poet’s dedication to establishing a poetry that involves simple, rural people in their natural environment.

    Written with Glee

    William Wordsworth has elucidated the genesis of his poem:

    The last stanza—’The Cocks did crow to-whoo, to-whoo, And the sun did shine so cold’—was the foundation of the whole. The words were reported to me by my dear friend, Thomas Poole; but I have since heard the same repeated of other Idiots. Let me add that this long poem was composed in the groves of Alfoxden, almost extempore; not a word, I believe, being corrected, though one stanza was omitted. I mention this in gratitude to those happy moments, for, in truth, I never wrote anything with so much glee.

    The Story

    The narrative offers a straight-forward, uncomplicated  story:  Betty Foy’s friend and neighbor Susan Galen seems to be gravely ill and thus is in great need of a doctor.  Betty’s husband, however, is not at home; therefore, no one can go for a doctor, except for her mentally challenged son Johnny.

    Betty is afraid for Johnny to make such an arduous journey because he has never done such a thing before.  Nevertheless, Johnny leaves to retrieve the doctor around 8:00 p.m., but later what Betty thought should take about an hour has turned into two, three, four hours, and more. 

    So Betty finally decides she has no choice but to go look for her son. Susan agrees even though she is still feeling poorly. Betty looks everywhere for the son. She even wakes up the doctor to find out if Johnny has been there. But the doctor has not seen the boy, so Betty leaves and continues looking for the boy.

    At that point, the reader might wonder why Betty does not send the doctor to Susan, and then the same thought occurs to Betty as she realizes that Susan still is without medical help.

    That lapse in judgment, however, reflects the importance that was attached to finding Johnny. Betty soon finds her son, however. He is fine, still sitting on the pony gazing at a waterfall as the pony grazes on the grass.

    The Muses

    The simplicity of the story represents the simplicity of the lives about which the story narrates its events.   Elucidating the story and all of its implications for humanity—the nature of motherhood, friendship, caring, and affection—the speaker invokes the muses in order to show how the ballad progresses as it contemplates how poetry works to communicate its message as it becomes a poem.

  • Rough Clods

     Image created by ChatGPT inspired by the poem
    Image created by ChatGPT inspired by the poem

    Rough Clods

    Our affection may bloom some future day
    For now we divert our eyes from what flowed
    Between our rough clods—it may find its way

    We felt fires that fantasies cause to sway
    We watched their dying embers that still glowed
    Our affection may bloom some future day

    I knew the spark that we could not betray
    We sensed an ache within the words we slowed
    Between our rough clods—it may find its way

    Fairies may still come to lure fate away
    We will not blame what time has thus bestowed
    Our affection may bloom some future day

    We talked of storms that erode hills of clay
    How ancient tides can carve the stones they load
    Between our rough clods—it may find its way

    So we now go from what our hearts would say
    And allow love from past some new abode
    Our affection may bloom some future day
    Between our rough clods—it may find its way

  • Edgar Lee Masters’ “John Horace Burleson”

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

    Edgar Lee Masters’ “John Horace Burleson”

    The character John Horace Burleson is a failed writer, whose ambitions did not match his abilities.

    Introduction and Text of “John Horace Burleson”

    In Edgar Lee Masters’ “John Horace Burleson” from his American classic Spoon River Anthology, the speaker remains rather vague about important details of his life.  The speaker had the unfortunate luck to win a prize for a school essay, and that bad luck tainted his view of his talent.

    Even though Burleson was later lucky enough to publish a novel, he yearned to write a great epic about the war.  As many mediocre and moderately talented artists do, Burleson overrated his abilities and then ends up blaming his marriage and his job for his failure to become known as the great writer he fancies he is.

    John Horace Burleson

    I won the prize essay at school
    Here in the village,
    And published a novel before I was twenty-five.
    I went to the city for themes and to enrich my art;
    There married the banker’s daughter,
    And later became president of the bank—
    Always looking forward to some leisure
    To write an epic novel of the war.
    Meanwhile friend of the great, and lover of letters,
    And host to Matthew Arnold and to Emerson.
    An after dinner speaker, writing essays
    For local clubs. At last brought here—
    My boyhood home, you know—
    Not even a little tablet in Chicago
    To keep my name alive.
    How great it is to write the single line:
    “Roll on, thou deep and dark blue Ocean, roll!”

    Commentary on “John Horace Burleson”

    The character speaking this epitaph is John Horace Burleson, a failed writer, whose ambitions did not equal his abilities.  Comically, one might think of him as “Writing while pathetic.”

    First Movement:  Winning Can Be Bad

    I won the prize essay at school
    Here in the village,
    And published a novel before I was twenty-five.

    John Horace Burleson begins his epitaph by announcing that while a boy in school in the town of Spoon River, he enjoyed the pride of having won an essay contest. The speaker’s writing ability later landed him a publishing deal, and he came out with a novel before he had attained the age of twenty-five.

    These Spoon River speakers customarily begin with some past memory that has made a deep impression on them.  Burleson’s memory puts him at the beginning of what should have been a career in writing.

    Second Movement:  A Fly in the Ointment

    I went to the city for themes and to enrich my art;
    There married the banker’s daughter,
    And later became president of the bank—
    Always looking forward to some leisure
    To write an epic novel of the war.

    The speaker then begins to open up about what will turn out to be a fly in his ointment, that is, an eventuality that leads him astray.  He moved to the city, which is Chicago, of course, as Spoon River is a fictional town in Illinois.  Burleson then asserts that he moved to the city to bolster his writing career.  He hoped to acquire subject matter for writing.  He claims he wanted to, “enrich [his] art.”

    Then the speaker reveals that he took the daughter of a banker for his wife.  Later Burleson himself even became the bank’s president.  As a man with the heavy responsibilities of husband and bank president, he does not have the time and wherewithal to do much writing.

    However, the would-be writer could dream!  And that’s what he did.  Instead of writing, he just continually kept waiting until he could get sufficient time for the “leisure” that would afford him space to write his great American novel.

    Burleson claims he had in mind to pen “an epic novel of the war,” which gives one pause.  Perhaps he was chasing after the wrong goal.  With his experience of winning a childhood essay contest, publishing a nondescript novel, and serving as a bank president, what experience did he have for writing about war, much less an epic about said subject?

    Third Movement:  Art Friendly

    Meanwhile friend of the great, and lover of letters,
    And host to Matthew Arnold and to Emerson.

    As his life progresses, Burleson remains a friend of the arts and the great writers of the day because he fancied himself a great “lover of letters.”  He claims to have entertained Matthew Arnold, the poet who composed the great and challenging poem “Dover Beach.”

    Burleson also claims to have hosted Ralph Waldo Emerson, who composed many important, classic American essays and poems. The speaker merely name drops as he does not even make clear anything about the event during which he served as “host” to these great writers.   Both Arnold and Emerson did lecture in Chicago—Emerson in 1867 and Arnold in 1884, nearly twenty years apart.

    The visiting lectures of these writers reveal that Burleson could have, in fact, hosted each of them, but his failure to elaborate implies that he might be making up his claims and not actually had the privilege of meeting and greeting these great writers.  Burleson offers no indication that he absorbed any influence or even acquired any lasting impressions of the writers.

    Fourth Movement:   Talentless and Driveless

    An after dinner speaker, writing essays
    For local clubs.

    Nevertheless, Burleson’s life continues and he does find himself capable of giving after-dinner speeches from time to time.  He also composes essays for “local clubs.”  Again, the speaker remains mum about the subject matter involved in his speeches.

    Burleson also offers no clue about what he wrote about for the clubs. The purpose of this omission is to likely throw suspicion on Burleson’s true talent as a writer.  He claims to have had great ambitions but he makes it clear that he did not possess the talent and drive to accomplish his worthy goals.

    Fifth Movement:   Garnering no Notice

    At last brought here—
    My boyhood home, you know—
    Not even a little tablet in Chicago
    To keep my name alive.

    And now Burleson’s death has brought him back to Spoon River, which is his “boyhood home.”  And his next revelation is both telling and pathetic. Burleson’s life has made little impression on Chicago. 

    He has not even become well-known enough the merit a mention in the local newspapers.  His name will die because no one has cared to even take note of his life and death.  Thus it is, no doubt, likely that he is the only one who is taking note of his passing.  And what happened to his wife?  Did he spawn any offspring?

    All the reader can glean from the little biographical information he offers is that Burleson yearned to write a great novel, met two of the biggest names in the field of the day but did not produce enough creatively to garner any notice.

    Sixth Movement:  How Great to Write . . .

    How great it is to write the single line:
    “Roll on, thou deep and dark blue Ocean, roll!”

    Burleson’s final lines put the proper cap on his complaint.  He singles out a line from Lord Byron’s Childe Harold’s Pilgrimage, Canto 4, Section 179, “Roll on, thou deep and dark blue Ocean, roll!“

    Regarding this line, Burleson remarks how “great it is to write” such a line. Thus again the speaker is leaving his listeners scratching their heads wondering just what Burleson’s goal was.

    Although he claimed he had the great desire to pen an epic war novel, he had won an essay contest, and had, in fact, published a novel, yet he selects a line from a poem to exalt as a model.   Instead of writing, Burleson’s talents must have resided elsewhere, and he obviously did not know it; thus his claimed, chosen goal continued to elude him.

    Ephemeral Fame

    Many of the Spoon River soliloquists have been guilty of not truly being aware of their own intentions.  Burleson’s true goal was likely just to achieve fame, not to actually become a great writer.  And the great poet Emily Dickinson has succinctly summed up the ephemeral character of “fame”:

    Fame is a bee.
    It has a song –
    It has a sting –
    Ah, too, it has a wing.

    Burleson’s bee of fame stung him and fled on its wing, leaving him little to sing about but his own sense of loss.

  • Marrow of Desire

    Image created by Grok inspired by the poem
    Image created by Grok inspired by the poem

    Marrow of Desire

    They transcend flesh, your bones without a fire
    Pink’s deep blush stains beneath your skin’s decay
    Time’s grace will starve your marrow of desire

    Fat-necked and dumb, you swagger and conspire
    Your spine bent twisted from the truth’s right stay
    They transcend flesh, your bones without a fire

    Greed clicks your knuckles, limbs squinch up in ire
    Hips balloon and sway in worldly dismay
    Time’s grace will starve your marrow of desire

    Your lies float like feathers whispering mire
    You seek black sand where you can stand and bray
    They transcend flesh, your bones without a fire

    Your belly boasts its burden to the pyre
    Your brain sulks as old hungers try to play
    Time’s grace will starve your marrow of desire

    You try to laugh but just grow thick and tire
    Your dreary ear turns heaven’s chimes away
    They transcend flesh, your bones without a fire
    Time’s grace will starve your marrow of desire

  • Ralph Waldo Emerson’s “Days”

    Image:  Ralph Waldo Emerson – Josiah Johnson Hawes – Eastman Museum

    Ralph Waldo Emerson’s “Days”

    Ralph Waldo Emerson’s short poem “Days” has been the target of much critical attention, which focuses on the ambiguity in the employment of the term “hypocritic.”

    Introduction and Text of “Days”

    Ralph Waldo Emerson’s “Days” displays eleven lines, an American Innovative Near-Sonnet.  Near-Sonnets, also known as “curtal sonnet,” as coined by Father Gerard Manley Hopkins, allow for more intensity than the traditional sonnet, as they continue to reveal the beauty of the traditional form.

    Emerson’s “Days” has garnered its share of ink from critics and scholars, who opine about the use of the term “hypocritic” in the first line “Daughters of Time, the hypocritic Days.”

    Some argue that the term be thought of as “deceivers” while others assert that hypocritic interprets as”actors.”  The extended literary device in the poem is personification; therefore, both “actors” and “deceivers” work meaningfully.

    Days

    Daughters of Time, the hypocritic Days,
    Muffled and dumb like barefoot dervishes,
    And marching single in an endless file,
    Bring diadems and fagots in their hands.
    To each they offer gifts after his will,
    Bread, kingdoms, stars, and sky that holds them all.
    I, in my pleached garden, watched the pomp,
    Forgot my morning wishes, hastily
    Took a few herbs and apples, and the Day
    Turned and departed silent. I, too late,
    Under her solemn fillet saw the scorn.

    Commentary on “Days”

    Emerson’s short poem features a personification of “Days,” the common label for the time period of 24 hours.  His speaker wishes to castigate himself and others for wasting their time on foolishness, when they could be employing their efforts in worthy causes.

    First Movement:  The Days Move On

    Daughters of Time, the hypocritic Days,
    Muffled and dumb like barefoot dervishes,
    And marching single in an endless file,
    Bring diadems and fagots in their hands.

    The speaker is observing that the march of days looks like a long line of women, colorfully labeled “barefoot dervishes.”  These colorful ladies are “marching single” endlessly as they bring various items and events to the humans, experiencing their allotment of time.

    The speaker asserts that what the “Daughters of Time” fetch each individual depends upon the human mind that becomes a receiving container. For some, the daughters bring precious stones but to others they bring only bundles of sticks.

    Second Movement:  Various Gifts

    To each they offer gifts after his will,
    Bread, kingdoms, stars, and sky that holds them all.

    Time brings to each individual heart and mind only that which it needs or perhaps anticipates.  The “sky,” meanwhile, holds all that exists, as each day fetches those various “gifts” to mankind.

    Third Movement:  Confusion of Guilt

    I, in my pleached garden, watched the pomp,
    Forgot my morning wishes, hastily
    Took a few herbs and apples

    The speaker confesses that he too had merely been watching the passage of times/days, while not employing his allotment of time/days for the best purposes.  He has permitted his garden to become entwined in vines and branches.  He has become negligent of his “morning wishes.”  He has also merely settled for taking a few pieces of fruit and “herbs.”

    Fourth Movement:   The Disdainful Day

    and the Day
    Turned and departed silent. I, too late,
    Under her solemn fillet saw the scorn.

    Because of the speaker’s complacent observance, the day has become a bit vexed because the speaker has not attempted to procure as much out of his valuable allotment of time/days as he should have done.  The day as a “daughter of time” had thus become dismayed by the heedless human being who should have known better and thus behaved more enthusiastically.

    The Use of Ambiguity

    The resonating value of poetic language sometimes permits words to work with many layers of meaning.  The word “hypocritic” resonates with two meanings: deceivers and actors.

    The words are not opposites, and they are not mutually exclusive. Actors are essentially “deceivers” because they perform in rôles that represent persons or beings other than who the actors are.  In Emerson’s “Days,” the impact of the poem depends greatly upon the experience of each reader.

    A human mind has conceived of the personification of time as “daughters,” and, therefore, it is human perception that perceives the meaning of “deceiver” vs “actor.”

    The  poem’s speaker, offering his personal view after watching these “Daughters of Time,” has decided that these daughters are “hypocritic Days.”  He thus demonstrates that he has discovered something valuable and profound from the “daughters”—these  personified days.

    Even though his learning experience  may have lasted his entire lifetime, he is revealing that he now comprehends that each day is offering each individual human being what he needs or wants, all after “his own will.”

    The speaker then reveals his understanding so that his fellow beings may benefit from his learning.  He understands that those “days” serve as actors, and so he has placed them in a specific rôle as personified days, that is,  “daughters.”  They also behave as “barefoot dervishes,” while they march in that limitless parade.

    In their rôles as actors, the daughter-days appear to play no part in hypocrisy, but then the human mind can reason that if the human being were to choose the valuable as easily as the valueless, then why did those days not influence one to move in the proper direction?  Clearly, such a thought indicates that some deception might be part of the equation.

    Therefore, the human mind can easily interpret the meaning of “hypocritic” to suggest that those “days” are behaving as both actor and deceiver.  The human mind can perceive the actions of the “daughters of Time” and be able to decide their true identify as well as purpose of those “dervishes” who continue to march in that long parade.

    As time flows by, the human mind that has become a keen observer becomes aware of itself as holding both ideas of acting and deceiving.  It is obviously the human mind that has conceived of and named each action.  It is, also, the human mind that has decided that it possesses the ability to share experiences, even as those deceiving “actors” continue to move on, one day at time.

    The Explicator and ESQ Debate

    In the November 1945 volume 4 issue 2 of The Explicator, the prestigious publication, dedicated only to short explications, the editors elucidated their reasons for interpreting the term “hypocritic” in the first line of Emerson’s “Days” as meaning “deceivers.”

    Five months later, Joseph Jones, in the April 1946 issue of The Explicator, suggested that the term should be interpreted as “actors.”  One year later in the April 1947 issue, Edward G. Fletcher brought the argument back to “deceivers.  After almost two decades, James E. White had moved  back to “actors” as he argued his ideas in the 1963 issue of the now defunct Emerson Society Quarterly.

    Part of my article here Ralph Waldo Emerson’s “Days” appeared in the Fall 1986 issue of The Explicator.  I argued that the meaning of the term is ambiguous and can be interpreted to support both meanings —”actors” and deceivers.”

  • Life Sketch of Ralph Waldo Emerson and Poem Commentaries

    Image:  Ralph Waldo Emerson https://www.poetryfoundation.org/poets/ralph-waldo-emerson - Photo by © Hulton-Deutsch Collection/CORBIS/Corbis via Getty Images
    Image: Ralph Waldo Emerson – Photo by © Hulton-Deutsch Collection/CORBIS/Corbis via Getty Images

    Life Sketch of Ralph Waldo Emerson

    Ralph Waldo Emerson, born in Boston, overcame early poverty, later becoming a major figure in the Transcendental Movement. His essays, such as “Self-Reliance,” shaped American individualism; his lectures and activism left a lasting legacy bridging romanticism and pragmatism.

    Early Life and Education

    Ralph Waldo Emerson was born on May 25, 1803, in Boston, Massachusetts, into a lineage of New England clergymen. His father, William Emerson, a Unitarian minister, instilled early intellectual rigor until his death in 1811 [1]. This loss plunged the family into poverty, compelling young Emerson to cultivate resilience, a trait later evident in his philosophical writings.

    Emerson’s childhood unfolded amid modest circumstances, yet his mother, Ruth Haskins Emerson, prioritized education. His formative years shaped a mind attuned to introspection and perseverance, qualities foundational to his later transcendentalist ideals.

    He attended Boston Latin School, excelling in classical studies despite financial strain. At fourteen, he entered Harvard College in 1817, supporting himself through tutoring. Graduating in 1821, he ranked thirtieth in a class of fifty-nine [2], reflecting steady but unremarkable academic progress.

    Following Harvard, Emerson briefly taught school, finding the rôle uninspiring. In 1825, he enrolled at Harvard Divinity School, preparing for the ministry. This trajectory mirrored familial expectations, yet foreshadowed his eventual divergence from traditional religious orthodoxy.

    Health issues, including temporary blindness, delayed his studies, yet he persevered [3]. Ordained in 1829, he assumed the junior pastorate at Boston’s Second Church, beginning his initial embrace of a religious vocation. This rôle sparked an early commitment to spiritual leadership, though his intellectual evolution soon prompted a broader philosophical exploration beyond ecclesiastical confines.

    Marriage, Ministry, and Transcendentalism

    In September 1829, Ralph Waldo Emerson married Ellen Louisa Tucker, a union that featured a significant turning point in his life. Ellen’s death from tuberculosis in 1831 devastated him, prompting a shift from orthodox Christianity to personal revelation [4]. This period of intense grief and questioning laid the groundwork for Emerson’s future philosophical explorations.

    The loss of Ellen profoundly affected Emerson, leading him to reevaluate his religious beliefs and practices. By 1832, he found himself increasingly uncomfortable with the traditional rituals of the church, particularly the administration of the Lord’s Supper. This discomfort ultimately led to his resignation from his ministerial post.

    Emerson’s decision to resign signaled a break from his former religious vocation. He began to explore new intellectual and spiritual horizons, seeking answers to the existential questions that had arisen during his period of mourning. This journey of self-discovery would eventually lead him to the transcendentalist philosophy.

    In 1833, Emerson embarked on a transformative journey to Europe. During this trip, he met influential thinkers such as Thomas Carlyle, whose ideas significantly impacted Emerson’s evolving philosophical outlook. These encounters played a crucial role in shaping the transcendentalist movement that would soon emerge.

    Upon his return from Europe, Emerson settled in Concord, Massachusetts, in 1834 [5]. This decision to make Concord his home would prove important, as the town would become a central hub for transcendentalist thought and activity in the years to come.

    In 1835, Emerson married Lydia Jackson, whom he affectionately renamed “Lidian”. This union provided him with companionship and support as he transitioned from cleric to secular thinker [6]. Emerson began lecturing publicly, refining and disseminating his philosophical ideas to a wider audience.

    His first major work, Nature, published in 1836, articulated transcendentalist principles, rejecting received tradition and promoting intuitive truth, establishing him as a visionary [7]. This seminal text emphasized the interconnectedness of humanity and the natural world, positing that nature was an extension of the human mind and spirit.

    The publication of Nature heralded the official birth of transcendentalism as a philosophical movement. Its ideas resonated with many intellectuals of the time, inspiring them to join Emerson in Concord and form what became known as the Transcendental Club. This group of thinkers and writers would go on to shape American literature and philosophy for generations to come.

    Emerson’s transition from orthodox minister to transcendentalist leader was not without its challenges. His departure from traditional religious practices and embrace of more individualistic spiritual ideas drew criticism from some quarters. However, it also attracted a growing number of followers who were inspired by his vision of personal enlightenment and spiritual freedom.

    The years following the publication of Nature saw Emerson continue to develop and refine his philosophical ideas. He delivered numerous lectures and essays, each building upon and expanding the core principles of transcendentalism. His work emphasized the importance of self-reliance, intuition, and the inherent goodness of both humanity and nature.

    Emerson’s influence extended beyond philosophy into the realm of literature and social reform. His ideas inspired a generation of writers, including Henry David Thoreau and Walt Whitman, who would go on to create some of the most enduring works of American literature. Additionally, transcendentalist principles played a role in shaping various social reform movements of the 19th century, including abolitionism and women’s rights.

    The period from Emerson’s first marriage to the publication of Nature represents a profound transformation in his personal life, professional career, and philosophical outlook. Through personal tragedy, spiritual questioning, and intellectual exploration, Emerson emerged as the leading voice of transcendentalism, a movement that would leave an indelible mark on American thought and culture.

    His journey from orthodox minister to visionary thinker exemplifies the power of individual reflection and the pursuit of intuitive truth, core principles that would define both his life and his enduring legacy.

    Literary Peak and Intellectual Influence

    On August 31, 1837, Ralph Waldo Emerson delivered his seminal address, The American Scholar, at Harvard University. This speech, later hailed as America’s “intellectual Declaration of Independence” by Oliver Wendell Holmes, signaled a pivotal moment in the nation’s cultural and intellectual history.

    Emerson’s oration was a clarion call for original thought [8] and a distinctly American approach to scholarship, challenging the prevailing norms of European intellectual influence.

    The address, delivered to the Phi Beta Kappa Society, emphasized the importance of self-reliance and independent thinking for American scholars. Emerson urged his audience to break free from the shackles of European intellectual traditions and forge a new path uniquely suited to the American experience.

    He posited that the true scholar should be “Man Thinking” rather than a mere receptacle of others’ ideas, advocating for a more active and engaged approach to intellectual pursuits.

    Emerson’s speech resonated deeply with his audience, articulating a vision of American intellectual life that was both ambitious and distinctly national in character. He argued that the American scholar had a responsibility to contribute to the formation of a new cultural identity, one that reflected the values and experiences of the young nation.   This call for intellectual independence [9] aligned with the broader spirit of American individualism and self-reliance that was emerging in the early 19th century.

    In 1841, Emerson further developed and expanded his philosophical ideas with the publication of Essays: First Series. This collection included some of his most influential works, such as “Self-Reliance” and “Compensation.” These essays delved deeper into Emerson’s philosophy of individualism, emphasizing the importance of trusting one’s own instincts and ideas rather than conforming to societal expectations.

    The essay “Self-Reliance” in particular became a cornerstone of Emerson’s philosophical legacy. In it, he expounded on the virtues of independent thinking and the dangers of conformity, famously declaring, “Trust thyself: every heart vibrates to that iron string.” This work further cemented Emerson’s reputation as a leading intellectual figure of his time and continued to influence American thought for generations to come.

    Following the success of his first essay collection, Emerson published Essays: Second Series in 1844. This volume built upon the themes explored in his earlier works, further developing his ideas on individualism, nature, and the human spirit. The continued exploration of these themes demonstrated Emerson’s commitment to developing a comprehensive philosophical framework for American intellectual life.

    During this period, Emerson’s home in Concord, Massachusetts, became a hub for transcendentalist thought and activity. The philosopher’s residence served as a gathering place for like-minded thinkers and writers, fostering a vibrant intellectual community. This environment proved particularly influential for Henry David Thoreau, whom Emerson mentored and supported in his literary endeavors.

    Emerson’s home also hosted other notable figures of the transcendentalist movement, including Amos Bronson Alcott [10]. These gatherings and discussions helped to shape and refine the transcendentalist philosophy, which emphasized the inherent goodness of individuals and nature, and the importance of self-reliance and intuition over established doctrines and institutions.

    Throughout the 1840s, Emerson’s reputation as a public intellectual continued to grow. He embarked on a series of popular lectures covering a wide range of topics, including ethics, history, and aesthetics. These lectures drew large crowds across the country, reflecting the public’s growing appetite for intellectual discourse and Emerson’s skill as an orator.

    The success of Emerson’s lecture circuit provided him with financial stability [11], allowing him to focus on his writing and philosophical pursuits. This period of financial security was crucial in enabling Emerson to continue developing and disseminating his ideas, further solidifying his influence on American intellectual life.

    Emerson’s lectures and essays during this period contributed significantly to the development of a distinctly American philosophical tradition. His emphasis on self-reliance, individualism, and the relationship between human beings and nature resonated with the American public and helped to shape the nation’s cultural identity. The philosopher’s work during this time laid the foundation for what would become known as American Transcendentalism.

    The period from Emerson’s The American Scholar address in 1837 through the 1840s was a time of immense intellectual productivity and influence for the philosopher. His writings and lectures during this era not only established him as a preeminent American thinker but also played a crucial role in shaping the nation’s intellectual landscape.

    Emerson’s call for original thought and his philosophy of individualism continue to resonate in American culture to this day, underscoring the enduring impact of his contributions to the nation’s intellectual heritage.

    Family, Activism, and Later Works

    Ralph Waldo Emerson, one of America’s most influential thinkers, experienced profound personal and intellectual shifts throughout his life, shaped by tragedy, family, and an evolving socio-political landscape.

    The death of his son Waldo in 1842 heralded another pivotal moment, plunging Emerson into a deeper contemplation of mortality.   This loss found expression in his elegiac poem “Threnody,” a work that struggles with grief and the fragility of human existence.

    At the same time, his wife Lidian and their surviving children—Ellen, Edith, and Edward—provided an anchor, tethering him [12] to the tangible joys and responsibilities of family life amid his philosophical musings. These dual forces of sorrow and domestic stability enriched his perspective, infusing his writings with both emotional depth and a grounded realism.

    By the 1850s, Emerson’s intellectual journey took a decisive turn toward social activism as he embraced abolitionism with fervor. The moral outrage over slavery, particularly catalyzed by the Fugitive Slave Act of 1850, spurred him to denounce the institution in works such as “The Fugitive Slave Law” (1854) [13]. In this address, he condemned the legislation that mandated the return of escaped slaves, calling it a betrayal of American ideals.

    His rhetoric sharpened, reflecting a growing belief that transcendentalist principles—self-reliance, individual conscience, and the inherent goodness of humanity—demanded active resistance to systemic injustice. This period noted a shift from the abstract idealism of his earlier essays to a more engaged, pragmatic critique of society.

    Emerson’s travels also played a significant rôle in broadening his worldview. His 1847-1848 tour of Britain inspired English Traits (1855), a book that offered a nuanced critique of English culture [14]. Drawing on observations from his lectures and interactions with figures like Thomas Carlyle, Emerson examined the strengths and flaws of British society—its industrial prowess, class rigidity, and intellectual traditions.

    The work showcased his ability to blend personal experience with cultural analysis, revealing a mind attuned to both the universal and the particular. While admiring England’s achievements, he remained critical of its materialism and conformity, contrasting these traits with the individualism he championed.

    In The Conduct of Life (1860), Emerson further refined his philosophy, adapting transcendentalism to the practical demands of everyday ethics. Published on the cusp of the Civil War, this collection of essays addressed fate, power, and wealth, urging readers to align their inner convictions with outward actions. It reflected his maturation as a thinker, one who recognized life’s complexities without abandoning his core optimism.

    As the Civil War erupted, Emerson’s commitment to the Union cause deepened.  Through lectures like American Civilization (1862) [15], he articulated a vision of national identity rooted in moral purpose and egalitarian promise. He saw the conflict as a crucible for testing America’s values, advocating for emancipation as both a practical and spiritual necessity [16].

    Throughout these years, Emerson’s life and work embodied a dynamic interplay between personal loss, intellectual growth, and civic engagement. The death of Waldo, the influence of his family, his abolitionist turn, and his reflections on culture and ethics all converged to shape a legacy that bridged the personal and the political.

    By the early 1860s, as the nation grappled with division, Emerson stood as a voice of conscience, blending transcendental ideals with a resolute call for justice. His writings from this period remain a testament to his ability to navigate life’s trials while inspiring others to do the same.

    Decline, Death, and Legacy

    After the conclusion of the American Civil War in 1865, Emerson experienced a gradual but noticeable decline in his physical and cognitive health. Most notably, he began to suffer from memory lapses that significantly impaired his ability to deliver public lectures, an activity that had long been central to his intellectual life and public influence.   Despite these challenges, Emerson continued to contribute to the literary and philosophical discourse of his time.

    His final major work, Society and Solitude (1870), reflects a revisitation of many of the core themes that had permeated his earlier writings, including individualism, nature, self-reliance, and the relationship between solitude and social engagement [17]. This collection of essays demonstrates a contemplative return to foundational ideas, suggesting both a culmination and reaffirmation of his intellectual commitments during the later stages of his career.

    Emerson died of pneumonia on April 27, 1882, in his hometown of Concord, Massachusetts; he was interred in Sleepy Hollow Cemetery, a site that holds symbolic significance for American literary history. His grave remains a site of pilgrimage for admirers of his work and legacy.

    The influence of Emerson’s thought extended well beyond his own lifetime, exerting a profound impact on generations of American writers, thinkers, and educators. Among those deeply shaped by Emersonian philosophy were Walt Whitman and Maria Montessori. Whitman, inspired by Emerson’s call for self-expression and spiritual democracy, found in his work a model for poetic innovation and national identity.

    Montessori, a leading figure in hands-on education and respect for the child’s natural development, similarly was influenced by Emersonian ideals that inform his vision of individual learning and experiential inquiry [18].

    Scholarly interpretations of Emerson have frequently revolved around the tension between his idealism and his practical engagement with social and intellectual issues. While some critics emphasize the metaphysical abstraction in his transcendentalist vision, others highlight the pragmatic implications of his advocacy for individual agency and moral autonomy.

    As a principal architect of American transcendentalism, Emerson’s enduring legacy lies in his unwavering call for self-trust and inner integrity. These values continue to resonate across disciplines such as education, literature, and philosophy, serving as a bridge between the romantic idealism [19] of the early nineteenth century and the emerging pragmatism of the late nineteenth and early twentieth centuries.

    Sources

    [1]  Lawrence Buell. Emerson. Cambridge: Harvard University Press. 2003.
    [2]  Robert D. Richardson. Emerson: The Mind on Fire. Berkeley: University of California Press. 1995.
    [3]  Joel Porte. “Representative Man: Ralph Waldo Emerson in His Time.” New York: Oxford University Press. 1979.
    [4] Dr. David M. Robinson and Dr. Jean McClure Mudge. “Ralph Waldo Emerson: Public and Private Revolutions.”  Brewminate.  March 25, 2017.
    [5] Ronald A. Bosco and Joel Myerson. The Later Lectures of Ralph Waldo Emerson. Athens: University of Georgia Press. 2001.
    [6] Gay Wilson Allen. Waldo Emerson: A Biography. New York: Viking Press. 1981.
    [7]  Barbara L. Packer. The Transcendentalists. Athens: University of Georgia Press. 2007.
    [8]  Albert J. Von Frank. An Emerson Chronology. Boston: G.K. Hall, 1994.
    [9] Len Gougeon. Virtue’s Hero: Emerson, Antislavery, and Reform. Athens: University of Georgia Press. 1990.
    [10]  Joel Myerson. The New England Transcendentalists and the Dial. Rutherford: Fairleigh Dickinson University Press. 1980.
    [11]  F.O. Matthiessen. American Renaissance: Art and Expression in the Age of Emerson and Whitman. New York: Oxford University Press. 1941.
    [12]  Carlos Baker. Emerson Among the Eccentrics. New York: Viking Press. 1996.
    [13]  Peter S. Field. Ralph Waldo Emerson: The Making of a Democratic Intellectual. Lanham: Rowman & Littlefield. 2002.
    [14]  Philip L. Nicoloff. Emerson on Race and History. New York: Columbia University Press. 1961.
    [15]  Mary Kupiec Cayton. Emerson’s Emergence: Self and Society in the Transformation of New England. Chapel Hill: University of North Carolina Press.1989.
    [16]  Wesley T. Mott. The Strains of Eloquence: Emerson and His Sermons. University Park: Pennsylvania State University Press. 1989.
    [17]  David M. Robinson. Emerson and the Conduct of Life. Cambridge: Cambridge University Press, 1993.
    [18]  Merton M. Sealts. Emerson on the Scholar. Columbia: University of Missouri Press. 1992.
    [19]  Lee Rust Brown. The Emerson Museum: Practical Romanticism and the Pursuit of the Whole. Cambridge: Harvard University Press. 1997.

    image commemorative stamp

    Ralph Waldo Emerson - Commemorative Stamp https://www.stampsforever.com/stamps/ralph-waldo-emerson
    Image: Ralph Waldo Emerson – Commemorative Stamp – USPs

    Commentaries on Ralph Waldo Emerson Poems

    • Ralph Waldo Emerson’s “Days”  Ralph Waldo Emerson’s short poem “Days” has been the target of much critical attention, which focuses on the ambiguity in the employment of the term “hypocritic.”
    • Ralph Waldo Emerson’s “Good-Bye”  Bidding the “proud world” adieu, the speaker in Ralph Waldo Emerson’s “Good-Bye” puts forth his announcement as a critique of certain aspects of worldliness that he has come to disdain and now is happy to relinquish in favor of retiring to his paradisiacal home in a sylvan setting.
    • Ralph Waldo Emerson’s “Threnody”    As a grieving father, Ralph Waldo Emerson composed his most famous poem “Threnody,” offering it as a tribute to his son Waldo, who succumbed to scarlet fever at the tender age of five.
  • Ripples in a Dream

    Image created by ChatGPT inspired by the poem
    Image created by ChatGPT inspired by the poem

    Ripples in a Dream

    elegy for a monster

    At water’s edge your dark cloud haunts the stream
    We speak of heaven, earth, and love-poem’s art
    You ask if I still keep you in my dream

    Trees lean down in listening to us scheme
    Dusk douses the daylight out of its heart
    At water’s edge your dark cloud  haunts the stream

    You wonder if absence kills what we seem
    Does distance dim the image you impart?
    You ask if I still keep you in my dream

    I pick a stone to pitch into the gleam
    Where the water’s dark shadow seems to start
    At water’s edge your dark cloud haunts the stream

    The ripples spread in light flecks through the beam
    They fade. We know not whither they depart
    You ask if I still hold you in my dream.

    Does your brute mind ever long to redeem?
    Did love ever hide beneath your stone heart?
    At water’s edge your dark cloud haunts the stream
    You ask if I still keep you in my dream

  • Edgar Lee Masters’ “Blind Jack”

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

    Edgar Lee Masters’ “Blind Jack”

    Poor Blind Jack the Fiddler dies because of two drunken louts who drove a set of horses too fast and landed them all in a ditch.  But Jack has an important report to offer from his seat in the afterlife.

    Introduction and Text of “Blind Jack”

    In Edgar Lee Masters’ “Blind Jack” from the American classic Spoon River Anthology, the speaker reports his drama in the form of an American sonnet, also known as an Innovative sonnet (American-Innovative Sonnet).

    This sonnet is the epitome of “innovative.”  The poem displays itself in four movements, offering a cinquain, a tercet, a couplet, and a quatrain. The poem eschews both rime and rhythm, opting nevertheless for a surprise conclusion that is both gripping and a bit shocking but in the final analysis nothing short of fascinating.

    Blind Jack

    I had fiddled all at the county fair.
    But driving home “Butch” Weldy and Jack McGuire,
    Who were roaring full, made me fiddle and fiddle
    To the song of Susie Skinner, while whipping the horses
    Till they ran away.

    Blind as I was, I tried to get out
    As the carriage fell in the ditch,
    And was caught in the wheels and killed.

    There’s a blind man here with a brow
    As big and white as a cloud.

    And all we fiddlers, from highest to lowest,
    Writers of music and tellers of stories,
    Sit at his feet,
    And hear him sing of the fall of Troy.

    Commentary on “Blind Jack”

    Poor Blind Jack the Fiddler dies because of two drunken louts who drove a set of horses too fast and landed them all in a ditch.  But Jack has an important report to offer from his seat in the afterlife.

    First Movement Cinquain:  Drunken Louts of Death

    I had fiddled all at the county fair.
    But driving home “Butch” Weldy and Jack McGuire,
    Who were roaring full, made me fiddle and fiddle
    To the song of Susie Skinner, while whipping the horses
    Till they ran away.

    Blind Jack begins by asserting that he had been playing his fiddle all day at the county fair.  No doubt he was tired and eager to get home to rest. Jack was riding in a buckboard with two drunken louts, “Butch” Weldy and Jack McGuire.

    The two drunks insisted that Blind Jack keep playing his fiddle.  Seems they were partial to the tune “Susie Skinner.”  So they insisted that Jack keep playing that song. Jack reports that they kept whipping the horses to make them run faster and faster.  But the horses with horse-minds of the own then ran wild and landed the trio in a ditch.

    Second Movement Tercet:  Trapped by Wheels

    Blind as I was, I tried to get out
    As the carriage fell in the ditch,
    And was caught in the wheels and killed.

    Jack then claims that even though he was blind he tried to save himself by jumping from the buckboard as it was tumbling into the ditch.  Unfortunately, the blind fiddler became trapped by the wheels of the vehicle and was killed.

    Third Movement Couplet:  Finished His Earthly Talk

    There’s a blind man here with a brow
    As big and white as a cloud.

    Jack the blind fiddler has now finished his earthly tale and begins his report of things from where his soul now exists.  He reveals that he has encountered another blind man, and this man’s brow is “as big and white as a cloud.”  This revelation, of course, implies that Jack can now see.  Otherwise, he would not know that this blind man had such a brow.

    Fourth Movement Quatrain:  Greek Poet, Homer

    And all we fiddlers, from highest to lowest,
    Writers of music and tellers of stories,
    Sit at his feet,
    And hear him sing of the fall of Troy.

    Jack, in his final movement, confides that the “blind man” with the cloud-like eyebrows is none other than the famous Greek poet, Homer.  Jack does not mention the poet’s name, but his description makes it abundantly clear to whom he is referring.

    Jack also reports that all types of creative writers sit at the poet Homer’s feet listening to him tell the tales that have come down to us as The Iliad, The Odyssey, and The Aeneid.    And, of course, all flavor of musicians, especially fiddlers “from highest to lowest” place themselves among those craving to hear a good yarn.

    Homer’s Appearance and How Blind Jack Would Know

    Interestingly, most of the images and busts of the poet Homer that we have today do not show that he had such a prominent brow.  Likely, the blind fiddler is merely exaggerating for effect.  He probably surmises that extraordinary, creative folks like Homer would also be extraordinary in appearance.

    Also Jack’s description raises another puzzle:  was Jack able to see at some point in his life?  was he not born blind?  had he actually seen any of the busts and likenesses that exist of Homer?

    However, if before he lost his sight, Jack had seen an image of what Homer has been considered to look like, one can only accept that his postmortem description is, in fact, pure exaggeration.

    On the other hand, readers may simply interpret Jack’s ability to see after death as the soul’s immutable ability and that Jack is now able to correct all the images that do not push forth the big and cloud-like brow that belongs on Homer.

    Image 2:  Homer https://www.britishmuseum.org/collection/object/P_T-6-13 - British Museum
    Image:  Homer – British Museum
  • T. S. Eliot’s “The Hollow Men”

    Image:  T. S. Eliot https://www.biography.com/authors-writers/ts-eliot - Biography
    Image:  T. S. Eliot – Biography

    T. S. Eliot’s “The Hollow Men”

    The speaker in T. S. Eliot’s “The Hollow Men” is bemoaning the spiritually dry direction to which his culture is headed.

    Introduction and Text of “The Hollow Men”

    One of T. S. Eliot’s most anthologized poems “The Hollow Men” offers up a dreary prospect for the speaker’s generation.  Art seems to be dying because of a spiritual dryness that whispers despair, loneliness, and hopelessness.

    More dire than his comedic drama “The Love Song of J. Alfred Prufrock” and nearly as devastatingly ugly as his horror-filled “Preludes,” this poem sinks itself so deep into melancholy from the hollow men-stuffed men straw-headed disasters to the final flailing attempt at prayer.

    The two opening epigraphs included before the poem set the tone for a soulless, tragic-comedic farce that ultimately results from the blandness against which the speaker rails. The first epigraph, “Mistah Kurtz–he dead,” is a quotation from Joseph Conrad’s novella,  The Heart of Darkness.  The second quotation, “A penny for the Old Guy,” refers to Guy Fawkes Day, when children beg for pennies to buy trinkets to commemorate that day.

    The Hollow Men

    Mistah Kurtz—he dead

    A penny for the Old Guy

    I
    We are the hollow men
    We are the hollow men
    We are the stuffed men
    Leaning together
    Headpiece filled with straw. Alas!
    Our dried voices, when
    We whisper together

    Are quiet and meaningless
    As wind in dry grass
    or rats’ feet over broken glass
    In our dry cellar

    Shape without form, shade without colour,
    Paralysed force, gesture without motion;

    Those who have crossed
    With direct eyes, to death’s other kingdom
    Remember us – if at all – not as lost
    Violent souls, but only
    As the hollow men
    The stuffed men.

    II
    Eyes I dare not meet in dreams
    In death’s dream kingdom
    These do not appear:
    There, the eyes are
    Sunlight on a broken column
    There, is a tree swinging
    And voices are
    In the wind’s singing
    More distant and more solemn
    Than a fading star.

    Let me be no nearer
    In death’s dream kingdom
    Let me also wear
    Such deliberate disguises
    Rat’s coat, crowskin, crossed staves
    In a field
    Behaving as the wind behaves
    No nearer –

    Not that final meeting
    In the twilight kingdom

    III
    This is the dead land
    This is cactus land
    Here the stone images
    Are raised, here they receive
    The supplication of a dead man’s hand
    Under the twinkle of a fading star.

    Is it like this
    In death’s other kingdom
    Waking alone
    At the hour when we are
    Trembling with tenderness
    Lips that would kiss
    Form prayers to broken stone.

    IV
    The eyes are not here
    There are no eyes here
    In this valley of dying stars
    In this hollow valley
    This broken jaw of our lost kingdoms

    In this last of meeting places
    We grope together
    And avoid speech
    Gathered on this beach of this tumid river

    Sightless, unless
    The eyes reappear
    As the perpetual star
    Multifoliate rose
    Of death’s twilight kingdom
    The hope only
    Of empty men.

    V
    Here we go round the prickly pear
    Prickly pear prickly pear
    Here we go round the prickly pear
    At five o’clock in the morning.

    Between the idea
    And the reality
    Between the motion
    And the act
    Falls the Shadow
                      For Thine is the Kingdom

    Between the conception
    And the creation
    Between the emotion
    And the response
    Falls the Shadow
                      Life is very long

    Between the desire
    And the spasm
    Between the potency
    And the existence
    Between the essence
    And the descent
    Falls the Shadow
                        For Thine is the Kingdom

    For Thine is
    Life is
    For Thine is the

    This is the way the world ends
    This is the way the world ends
    This is the way the world ends
    Not with a bang but with a whimper.

    Reading by T. S. Eliot

    Reading by Marlon Brando

    Commentary on “The Hollow Men”

    The speaker in T. S. Eliot’s “The Hollow Men” bemoans with ugly, degrading images of the bland, vapid world into which art and culture seemed to be moving.  Eliot’s prescience remains remarkable; he so clearly predicted the sad state of Western art and culture that resulted from the postmodern era ethos.

    First Section:  A Scarecrow Culture

    I
    We are the hollow men
    We are the hollow men
    We are the stuffed men
    Leaning together
    Headpiece filled with straw. Alas!
    Our dried voices, when
    We whisper together
    Are quiet and meaningless
    As wind in dry grass
    or rats’ feet over broken glass
    In our dry cellar

    Shape without form, shade without colour,
    Paralysed force, gesture without motion;

    Those who have crossed
    With direct eyes, to death’s other kingdom
    Remember us – if at all – not as lost
    Violent souls, but only
    As the hollow men
    The stuffed men.

    The speaker describes himself and his culture as hollow yet stuffed. They are stuffed with straw. They resemble scarecrows. Their voices are dry, and when they whisper to one another, their words lack meaning, are as empty as “wind in dry grass / Or rats feet over broken glass.”

    These men are shapeless, colorless; their life force is paralyzed, and when they move, as to gesture, there is simply no motion. Their compatriots who have died are likely not to remember them as violent souls but instead as “the hollow men / The stuffed men.”  The ugly images have begun and will carry the message of lack of hope or any brightness on the horizon.

    The contorted images of the painful yet anesthetized walking dead ignite the fire that burned into postmodernism its virtual absence of desire for beauty and truth.  As art explodes into personal effusion, the culture suffers from neurosis as admirers become less and less inspired for making life worth living.

    The postmodern conundrum rattles its empty gourd producing only a faint whisper of anything resembling sound; night terrors embalm the living—all this while egos become more and more bloated through arrogance and false intellectual arguments.

    Second Section:  Non-Functioning Eyes

    II
    Eyes I dare not meet in dreams
    In death’s dream kingdom
    These do not appear:
    There, the eyes are
    Sunlight on a broken column
    There, is a tree swinging
    And voices are
    In the wind’s singing
    More distant and more solemn
    Than a fading star.

    Let me be no nearer
    In death’s dream kingdom
    Let me also wear
    Such deliberate disguises
    Rat’s coat, crowskin, crossed staves
    In a field
    Behaving as the wind behaves
    No nearer –

    Not that final meeting
    In the twilight kingdom

    The speaker asserts that in this dry, dead world, people cannot look at one another. Although the eyes may function properly, they still focus only on a broken column. Voices are as the eyes, virtually useless as if they were in the winds singing. The voices are farther away than a fading star.

    The speaker then shifts from mere statement to a slight command, supplicating to be “no nearer / In death’s dream kingdom.” He also asks to wear the garb of a scarecrow. Essentially, he is praying that death does not take him yet. He is not ready for that “final meeting, / In the twilight kingdom.”

    The attempt to insert a prayer rings as hollow as the men described in the poem.  The speaker’s prayer remains a secret wish that he can outlive the present dismaying trend of emptiness that seems to be overtaking his culture.

    He does not desire that “twilight kingdom” but craves that life would spring up around him, instead of the desert that is forming from the dearth of sensible thought.  The atmosphere seems to shed it electric color, becoming a mausoleum for dead letters.

    Third Section:  What to Pray to?

    III
    This is the dead land
    This is cactus land
    Here the stone images
    Are raised, here they receive
    The supplication of a dead man’s hand
    Under the twinkle of a fading star.

    Is it like this
    In death’s other kingdom
    Waking alone
    At the hour when we are
    Trembling with tenderness
    Lips that would kiss
    Form prayers to broken stone.

    The speaker now turns to describing the landscape, which is dead; it is cactus land where stone images are raised. Only dead men pray here under the twinkle of a fading star.  He asks, “Is it like this in death’s other kingdom?”

    He refers to this world as death’s dream kingdom and beyond death as death’s other kingdom. Thus he wonders what the soul experiences after death. Also, he wonders if the soul will be alone, if trembling with tenderness, will lips still be able to kiss and will they be able to pray, and will they  pray to broken stone?

    The image of praying to “broken stone” reveals the hard, harsh reality of a grand failure to pray to a living Creator.  The postmodern mind virtually obliterated spirituality from life and art, to such an extent that nothing was left to seek. 

    Full of themselves with ego-tripping maniacal arrogance, those hollow creatures made God in their own filtered image and then with cock-sureness announced that He was the one Whom they found wanting.

    Fourth Section:  Dry, Hollow, Stuffed, Empty

    IV
    The eyes are not here
    There are no eyes here
    In this valley of dying stars
    In this hollow valley
    This broken jaw of our lost kingdoms

    In this last of meeting places
    We grope together
    And avoid speech
    Gathered on this beach of this tumid river

    Sightless, unless
    The eyes reappear
    As the perpetual star
    Multifoliate rose
    Of death’s twilight kingdom
    The hope only
    Of empty men.

    Returning to the eyes, the speaker laments again that these dry, hollow, straw-stuffed men cannot see. They exist in a place where the stars are dying; they find themselves in this hollow valley, which is nothing more than this “broken jaw of our lost kingdoms.”

    This group of hollow men meet for a last time where they “grope together / And avoid speech.” They are gathered on a riverbank, and despite the river’s being swollen, they remain dry and sightless.

    However, there may be a glimmer of hope that might reappear as the perpetual star or “Multifoliate rose,” which would emerge from death’s twilight kingdom—the place between death’s dream kingdom and death’s other kingdom, a kind of purgatory.

    Despite the constant drum beat of spiritual dryness in the poem, it leaves open the possibility that true spiritual striving could open itself again in the hearts of certain seekers.  Because the hollow men remain sightless, they likely will never open their eyes, even though they could, or the speaker at least seems to keep a glimmer of hope alive.

    Fifth Section:  A Lunatic Rant

    V
    Here we go round the prickly pear
    Prickly pear prickly pear
    Here we go round the prickly pear
    At five o’clock in the morning.

    Between the idea
    And the reality
    Between the motion
    And the act
    Falls the Shadow
                      For Thine is the Kingdom

    Between the conception
    And the creation
    Between the emotion
    And the response
    Falls the Shadow
                      Life is very long

    Between the desire
    And the spasm
    Between the potency
    And the existence
    Between the essence
    And the descent
    Falls the Shadow
                        For Thine is the Kingdom

    For Thine is
    Life is
    For Thine is the

    This is the way the world ends
    This is the way the world ends
    This is the way the world ends
    Not with a bang but with a whimper.

    The speaker sounding rather like a lunatic—after all, such a state of dryness, hollowness, stuffed-with-straw bitterness could lead its victims nowhere else; thus he recites nursery-rime-like ditties, such as, “Here we go round the prickly pear,” which is likely suggested to him by “Here we go round the mulberry bush,” but instead of a fruit tree, the speaker chooses a cactus to further symbolize the dryness of his theme.

    The speaker then makes a set of assertions that ultimately form the basis of the philosophical stance taken in the poem: “Between the idea / And the reality / Between the motion / And the act / Falls the Shadow.” Everything on this earth is covered and disguised by a shadow.

    That shadow is the illusion that humankind is separated from its divine origin.  This world operates as if it belongs to the kingdoms of death, but in fact, “Thine is the Kingdom.” The speaker affirms that ultimately the Divine Reality is the only reality that controls all the imaginary kingdoms of humankind.

    Flighty from his intoxicating philosophy, the speaker descends again into a nursery-rime-like chant, repeating three times, “This is the way the world ends,” and finally claiming that it ends “Not with a bang but a whimper.”

    Possibly serving as Fred Hoyle’s motivation for the naming of the Big Bang Theory of origin, the speaker having experienced the nothingness of modern life finds it likely that the end of this drab existence is not worth so big a spectacle as would be produced by a bang.

    Instead of a big bang at its end, it will probably just snivel and sob itself to death. Thus despite the insertion of a hopeful thought and prayer, the piece concludes with virtually the exact same pessimism with which it began.

    Image:  Portrait of T. S. Eliot https://www.npg.org.uk/collections/search/portrait/mw113748/TS-Eliot - NPG - London -Powys Evans
    Image:  Portrait of T. S. Eliot – NPG – London -Powys Evans
  • Adrienne Rich’s “Diving into the Wreck”

    Image a: Adrienne Rich  https://www.arche-editeur.com/auteur/rich-adrienne-4071 L’Arche
    Image: Adrienne Rich  – L’Arche

    Adrienne Rich’s “Diving into the Wreck”

    Adrienne Rich’s “Diving into the Wreck” dramatizes the speaker’s metaphorical journey to explore the nature of a contrived, non-existent catastrophe. The speaker begins with a major historical and literary error: that there exists only one book of myths.

    Introduction and Text of “Diving into the Wreck”

    Adrienne Rich’s speaker in “Diving into the Wreck” claims that she has read “the book of myths.”  Note that by stating she has read “the book of myths,” she is implying that there is only one such book.

    This unfortunate beginning leaves the speaker’s thought processes nowhere to go to explore truth. By beginning with this claim, the speaker promises to take her listeners into sheer fantasy.

    While the speaker creates a fascinating, metaphorical undersea diving expedition, she also creates an abysmally inaccurate revisionist history.  Her so-called “wreck” becomes nothing but a straw man, built from the beginning claim of her having read “the book of myths.”

    Diving into the Wreck

    First having read the book of myths,
    and loaded the camera,
    and checked the edge of the knife-blade,
    I put on
    the body-armor of black rubber
    the absurd flippers
    the grave and awkward mask.
    I am having to do this
    not like Cousteau with his
    assiduous team
    aboard the sun-flooded schooner
    but here alone.

    There is a ladder.
    The ladder is always there
    hanging innocently
    close to the side of the schooner.
    We know what it is for,
    we who have used it.
    Otherwise
    it is a piece of maritime floss
    some sundry equipment.

    I go down.
    Rung after rung and still
    the oxygen immerses me
    the blue light
    the clear atoms
    of our human air.
    I go down.
    My flippers cripple me,
    I crawl like an insect down the ladder
    and there is no one
    to tell me when the ocean
    will begin.

    First the air is blue and then
    it is bluer and then green and then
    black I am blacking out and yet
    my mask is powerful
    it pumps my blood with power
    the sea is another story
    the sea is not a question of power
    I have to learn alone
    to turn my body without force
    in the deep element.

    And now: it is easy to forget
    what I came for
    among so many who have always
    lived here
    swaying their crenellated fans
    between the reefs
    and besides
    you breathe differently down here.

    I came to explore the wreck.
    The words are purposes.
    The words are maps.
    I came to see the damage that was done
    and the treasures that prevail.
    I stroke the beam of my lamp
    slowly along the flank
    of something more permanent
    than fish or weed

    the thing I came for:
    the wreck and not the story of the wreck
    the thing itself and not the myth
    the drowned face always staring
    toward the sun
    the evidence of damages
    worn by salt and sway into this threadbare beauty
    the ribs of the disaster
    curving their assertion
    among the tentative haunters.

    This is the place.
    And I am here, the mermaid whose dark hair
    streams black, the merman in his armored body.
    We circle silently
    about the wreck
    we dive into the hold.
    I am she: I am he

    whose drowned face sleeps with open eyes
    whose breasts still bear the stress
    whose silver, copper, vermeil cargo lies
    obscurely inside barrels
    half-wedged and left to rot
    we are the half-destroyed instruments
    that once held to a course
    the water-eaten log
    the fouled compass

    We are, I am, you are
    by cowardice or courage
    the one who find our way
    back to this scene
    carrying a knife, a camera
    a book of myths
    in which
    our names do not appear.

    “There isn’t a single ‘book of myths’.”
             —Academy of American Poets

    Commentary on “Diving into the Wreck”

    Adrienne Rich did compose one poem that stands the test of time as a truly successful piece; that poem is “Living in Sin.”   Unfortunately, “Diving into he Wreck,” a poem much more widely anthologized than Rich’s fine, successful “Living in Sin,” does not attain the literary value of Rich’s one masterpiece.

    First Movement:  A Single Book of Myths?

    First having read the book of myths,
    and loaded the camera,
    and checked the edge of the knife-blade,
    I put on
    the body-armor of black rubber
    the absurd flippers
    the grave and awkward mask.
    I am having to do this
    not like Cousteau with his
    assiduous team
    aboard the sun-flooded schooner
    but here alone.

    Adrienne Rich’s speaker in “Diving into the Wreck” claims that she has read “the book of myths,” implying that there in only one “book of myths.”  The speaker does not identify any specific book of myths she had read; this omission is  significant.

    There are, in fact, many books of myths—Hindu, Buddhist, Judaic, Christian, Islamic, ancient Greek and Roman, and these identify only the five major religions and the two ancient cultural nationalities that have influenced Western civilization from its beginning through their books of myths.

    But this speaker is not addressing reality or anything that is actually within the bounds of the historical record; she is reporting from an adolescent hatred of her culture, supposedly struggling against an oppression that she has to create as a straw man in order to burn down.

    Thus this unnamed “book of myths” springs from the speaker’s imagination that has written a whole tome of nonsense targeting a phantom that her movement labels “The Patriarchy.”  Therefore anything written, especially by men, and more specifically by white men, is contained in this speaker’s concocted fantasy called (according to her truth) “the book of myths.”

    The speaker begins her journey to explore the metaphoric “wreck”  armed with the information that she has gathered from reading this non-existent but concocted book of myths.

    She takes a camera and a sharp knife with her. She dresses like a scuba-diver in “body-armor of black rubber / the absurd flipper / the grave and awkward mask.”  She does not explain why the “flipper” is “absurd,” or what is “grave and awkward” about the “mask.”

    Lest her listeners think she is really going on a Cousteau-like diving expedition, she disabuses them of that notion—she will not be aboard “the sun-flooded schooner” with “an assiduous team”; she will be here alone. She will remain in her library/study while examining further this unidentified, fictitious “book of myths.”

    The speaker creates an extended metaphor likening her scrutiny of the book of myths to diving down to a shipwreck. She compares herself to the divers who plunge deep below the Atlantic to gather information about the Titanic. 

    The speaker, therefore, has made a judgment about that book of myths; it is like a giant ocean liner that hit an iceberg and sank into the sea, and now this brave speaker will determine the cause and possibly salvage whatever she can from the wreck.

    Second Movement:  Guilty Ladders

    There is a ladder.
    The ladder is always there
    hanging innocently
    close to the side of the schooner.
    We know what it is for,
    we who have used it.
    Otherwise
    it is a piece of maritime floss
    some sundry equipment.

    The speaker notes the ladder, which she uses to descend into the water. The ladder “is always there / hanging innocently.” The comic effect jars the senses: what would a guilty ladder do? Hang guiltily, one supposes.

    Also rather comical, as well as substance-free, is the claim, “We know what it is for / we who have used it.” Whether they have used it or not, most conscious individuals over the age of two know what a ladder is for.

    The absurdities are beginning to accrue, damaging the credibility of this speaker’s ability to understand even the simplest of concepts, especially her remark about the ladder, which, if it were not used, would be merely, “a piece of maritime floss / some sundry equipment.” Of course, any equipment that has no specific use would be considered superfluous.

    Third Movement:    Descending into the Unknown

    I go down.
    Rung after rung and still
    the oxygen immerses me
    the blue light
    the clear atoms
    of our human air.
    I go down.
    My flippers cripple me,
    I crawl like an insect down the ladder
    and there is no one
    to tell me when the ocean
    will begin.

    The speaker descends the ladder into the ocean and cannot tell “when the ocean / will begin.” She reports that her flippers cripple her, and she crawls like an insect down the ladder. She seems to have difficulty approaching that “book of myths.”

    Fourth Movement:  An Ocean Filled with Air

    First the air is blue and then
    it is bluer and then green and then
    black I am blacking out and yet
    my mask is powerful
    it pumps my blood with power
    the sea is another story
    the sea is not a question of power
    I have to learn alone
    to turn my body without force
    in the deep element.

    The speaker describes the color of the air, seeming to have forgotten that her metaphor created a diver entering the ocean: there would be no air in the ocean water. She claims she is “blacking out,” but she also claims that her mask is powerful.

    The mask does a remarkable thing: “it pumps my blood with power.”   This claim creates another absurdity; the mask protects the diver from drowning by covering her nose and furnishing oxygen; it has nothing to do with directly pumping blood.

    Alone, she has to learn to how turn her body in the water.  She is creating image upon image, claim upon claim that offer nothing of substance.  She seems to imply that someone should have been there to help her learn to “turn [her] body without force”—but never reveals who or why such assistance would be expected or even necessary.

    Fifth Movement:  Ocean Breathing Is Surprisingly Different

    And now: it is easy to forget
    what I came for
    among so many who have always
    lived here
    swaying their crenellated fans
    between the reefs
    and besides
    you breathe differently down here.

    The speaker now reports that she almost forgets why she came, as she observes the sea creatures that are used to their habitat, and that “you breathe differently down here”—another superfluous remark, given the fact that she would be equipped with diving gear supplying the oxygen—obviously breathing with diving equipment would cause one to “breathe differently.”

    When this speaker is not making blatantly false statements, she simply offers up simplistic remarks whose substance remains lacking, because the information they present is obvious, that is, already known.

    Sixth Movement:  Words, Maps, Purpose

    I came to explore the wreck.
    The words are purposes.
    The words are maps.
    I came to see the damage that was done
    and the treasures that prevail.
    I stroke the beam of my lamp
    slowly along the flank
    of something more permanent
    than fish or weed

    In a failed attempt to bring the metaphor together, the speaker baldly states what the reader has known all along, “I came to explore the wreck.” She adds, “The words are purposes. / The words are maps.”

    Again, she adds text without any new information to further her narrative. All agree that words have purpose and are similar to maps.  The speaker adds, “I came to see the damage that was done / and the treasures that prevail.” Again, nothing new here, that is what all divers who explore shipwrecks do.

    Seventh Movement:  Circles of Unreason

    the thing I came for:
    the wreck and not the story of the wreck
    the thing itself and not the myth
    the drowned face always staring
    toward the sun
    the evidence of damages
    worn by salt and sway into this threadbare beauty
    the ribs of the disaster
    curving their assertion
    among the tentative haunters.

    The speaker then emphasizes that she came for the wreck itself “not the story of the wreck.” This metaphorically presents a very huge problem. Remembering that the “wreck” is the “book of myths.”

    “Myths” are stories, and although she now claims she is really after the thing itself and not the myth, she has no way of securing that thing, because it exists only in the “book of myths.”

    The speaker is now asking the reader to accept only her interpretation of the myths and not what others have found. She is implying that only she has truth of the thing; she can take the myth and make it not be a myth.

    Eighth Movement:  Because the Speaker Says So

    This is the place.
    And I am here, the mermaid whose dark hair
    streams black, the merman in his armored body.
    We circle silently
    about the wreck
    we dive into the hold.
    I am she: I am he

    In order to turn the wreck/myth into “the thing,” the speaker creates a drama of a mermaid and merman who “circle silently / about the wreck / we dive into the hold. / I am she: I am he.”

    The speaker is now transforming herself from a mere reader/diver into an androgynous creature that has the delicious ability to report about the wreck merely because the speaker says so.

    Ninth Movement:  A Question of Death

    whose drowned face sleeps with open eyes
    whose breasts still bear the stress
    whose silver, copper, vermeil cargo lies
    obscurely inside barrels
    half-wedged and left to rot
    we are the half-destroyed instruments
    that once held to a course
    the water-eaten log
    the fouled compass

    This creature is actually dead, displaying a “drowned face [that] sleeps with open eyes.” The open eyes, unfortunately, cannot see any better than closed eyes when they are situated in the head of a corpse. 

    But then again, maybe they are not really dead, for she claims, “we are the half-destroyed instruments that once worked” but because of that iceberg now lie ruined beneath the waves.

    Tenth Movement:   Sculpting from Misinformed Fancy

    We are, I am, you are
    by cowardice or courage
    the one who find our way
    back to this scene
    carrying a knife, a camera
    a book of myths
    in which
    our names do not appear.

    Apparently having grown tired of the water drama, the speaker sheds the scuba-gear and rouses up a universal, all-encompassing, profound statement: that “book of myths” does not contain our names. Whose names?  Surely, she means to call attention to all of those women who have been left out of history.  But this claim is simply not true.

    In fact, there are many “books of myths” that contain the names and activities of many women throughout history, for example Greek mythology [1], Hindu [2], Norse [3], and Eqyptian [4].  According to Joanna Gillan, writing in “Ten Powerful and Fearsome Women of the Ancient World” [5],

    There have been female figures throughout history who held powerful roles or played significantly influential parts too. Throughout history there have been many powerful women who have led nations or guided armies into war, renowned not only as fearsome fighters, but also as cunning strategists and inspirational leaders. There were others who made a name for themselves in a domain traditionally held by men and whose stories, carried forward over the centuries, continue to be told today.

    The speaker has made the disingenuous claim that women have been omitted from mythological and historical narratives, based on her own fabricated notion of one non-existent book of myths.

    But that notion of women being omitted from history remains a disingenuous talking point in the feminist movement.  And it is one talking point that can be easily refuted with a little common sense and some serious research.

    Sources

    [1] Mostafa Abo El Makarem.  “The Role Of Women In The Greek Mythology.” Promediaz.  Updated August 5, 2021.
    [2] Jay Varma. “Panchakanya: Five Powerful Women From The Epics.” Sandeep & Gitanjali Maini Foundation. Accessed March 4, 2024.
    [3] Karl Andersson.  “21 Norse Goddesses and Their Influence, Powers & Myths.” Nordic Perspective.  January 25, 2023.
    [4]  Joshua J. Mark.  “The Women of Ancient Egypt.” World History Encyclopedia.  February 28, 2024.
    [5] Joanna Gillan.  “Ten Powerful and Fearsome Women of the Ancient World.”  Ancient Origins.  Updated August 1, 2018.

    Image b: Adrienne Rich -  https://npg.si.edu/object/npg_NPG.2013.55  National Portrait Gallery, Smithsonian
    Image: Adrienne Rich – National Portrait Gallery, Smithsonian

    Commentaries on Other Adrienne Rich Poems

    • Adrienne Rich’s “Living in Sin” Adrienne Rich’s poem “Living in Sin” is one of American literature’s finest pieces in free verse.  Its theme of disillusionment plays out in colorful sense imagery.  This little drama remains one of this poet’s best poetic efforts.
    • Adrienne Rich’s “Aunt Jennifer’s Tigers”  Structured in three awkward movements, Adrienne Rich’s “Aunt Jennifer’s Tigers” explores a theme that feminists [1] employ to assert concocted damage done to women by “patriarchal” marriage.