Seeing Things and then “Seeing Things”

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“Fish” by jpbohannon, 2017

One of Seamus Heaney’s later collections of poetry was entitled Seeing Things, and indeed the Irish poet was a master of detailed observation.  His career was built on seeing and noticing things.

Seeing Things

Andrew Barker, in his on-line lecture on Heaney’s early poem “Digging,”  comments on the phrase “seeing things,” saying that we usually mean one of two things when we say it.

The first is what he is emphasizing in Heaney’s poems, the art of closely observing detail: in the case of “Digging,” the sound of a spade sliding through gravel, the squelch of the turf being sliced from the bog, the coolness of potatoes fresh from the ground.

But, Barker points out, there is also another meaning of someone “seeing things”– where it does not refer to someone with keenness of perception, but to someone who sees things that are not there. “He’s seeing things” quite often means that someone is seeing things that are not visible to others, someone who is delusional or fantasizing.

And then Barker names the poet William Butler Yeats as one who sees things that are not there.

I’ve let that percolate in my mind for a while.  And then I thought of Yeats’ poem, “The Song of Wandering Aengus,” perhaps my favorite poem of all and one that I can recite at will.

The poem goes like this:

The Song of Wandering Aengus

I went out to the hazel wood,
Because a fire was in my head,
And cut and peeled a hazel wand,
And hooked a berry to a thread.
And when white moths were on the wing,
And moth-like stars were flickering out,
I dropped the berry in a stream
And caught a little silver trout.
  
When I had laid it on the floor
I went to blow the fire a-flame,
But something rustled on the floor,
And someone called me by my name.
It had become a glimmering girl
With apple blossom in her hair
Who called me by my name and ran
And faded through the brightening air.
  
Though I am old with wandering
Through hollow lands and hilly lands,
I will find out where she has gone
And kiss her lips and take her hands;
And walk among long dappled grass,
And pluck till time and times are done,
The silver apples of the moon,
The golden apples of the sun.

Apart from the subtle rhymes (“wand” and “wood” or “moon” and “sun”) or the beautiful images of “moth like stars” and “a glimmering girl/with apple blossom in her hair,” the poem is notable because Yeats is seeing things that are not necessarily visible.

(Do I need to mention that a silver trout transforms into a human female as the speaker turns to “blow the fire a-flame.”)

And yet there is a larger truth sitting on that cottage floor and running out the door. A larger truth that has the speaker spending his lifetime chasing that vision–and believing that he will catch it.

I used the word “vision” purposefully,  for it is in that unseen vision that Yeats reveals a truth, a truth about passion, aspiration, dreams and goals. It is the dream of what one wants and the dedication of following that dream, of chasing that dream “till time and times are done.”  For it is in chasing the dream–not in catching it– that a full life resides.

Yeats saw that truth…and saw it in a way not visible to most. (Never mind, that Yeats actually spent much of his life chasing after his “glimmering girl,” Maude Gonne.  That’s beside the point!)

Certainly, we are all not going to fully realize our dreams; we will not all achieve what we set out to do. And often times not attaining what we thought we wanted may be the best thing to happens to us.  But the chase must continue –and it defines our lives.  If we are not looking forward–through “hollow lands and hilly lands”–if we have given up on that “glimmering girl,” then we are merely alive.

As I have said, this is one of my favorite poems–and it has often been put to music. If you search YouTube for “The Song of Wandering Aengus,” you will find scores of versions done by everyone from Christy Moore or The Waterboys to Dave Van Ronk and Judy Collins. Donovan did a version, as did Don MacLean on banjo.

Anyway, below is my favorite version, by Christy Moore.  Give it a listen…

Leonard Cohen: You Want it Darker

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RIP: Leonard Cohen (illustration 2016 by jpbohannon)

About a month ago, a coworker sent me a YouTube link of the title track of Leonard Cohen’s upcoming album, You Want It Darker. She wanted me both to hear it and to help her make sense of it.

And it was dark. It was almost a challenge to a god that has allowed humanity to do what it has in the course of human history. It was punctuated by the opening prayer of Rosh Hashana, “Hineni, Hineni.” (Here I am, Lord).  And then it was followed by Cohen’s line: “I am ready, Lord.”

(Perhaps, Cohen shouldn’t have issued the challenge when he did. For in the week that he died, the world indeed became darker in many ways for many of us.)

There have been many wonderful obituaries written over the past week, articles that celebrated his music, his poetry, his novels, obits that detailed his fully-lived life, both the loves and the disappointments, the treacheries and the successes. (Here is The London Times’ obituary.)

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Cohen in London in 1978 (SIPA PRESS/REX/Shutterstock)

And, of course, there were the inevitable comparisons to Dylan. Over the past several weeks, both have been rightly acclaimed as momentous poets of  our times–death and international prizes undoubtedly will do that–but too many of the commentators positioned it as some sort  a race, a competition.

It isn’t. It never is.

Certainly, they were both poets, but they are greatly different. Dylan’s words, he claims, come easy; Cohen struggled long and hard on his. (He claims that “Hallelujah” took him five years to write.) But they both brought to their work an elevated sense of language and imagery, a modern sensibility far removed from the insipid themes of most popular music of the time.

I learned about both of them when I was a very, young boy. When I was eleven, my eighteen-year old cousin and I both got guitars for Christmas. So we learned together, except he was 18 and much more part of the world and the emerging folk scene. Consequently, what I first learned on guitar was the Dylan songbook and the folk music published in SingOut magazine.

My first songs were Dylan’s “Hollis Brown” (one chord, E-minor, throughout) and “To Romana” (two chords, C and G). Before too long I moved on to Cohen’s “Suzanne.” In the small and insulated world of folk music, the song “Suzanne” was everywhere, as everyone it seemed was covering it. ( I mainly knew Judy Collins’ version. I can’t imagine my cracking adolescent voice trying to imitate her beautiful soprano. But oh well, …)

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Milton Glaser’s iconic poster of Bob Dylan

My fascination with Cohen, however, came much later. Dylan was Dylan and, if I had a musical idol, it was certainly he. For most of my adult life. But as I grew older, Cohen seemed to speak to me more readily. Oddly, Dylan’s writing began to seem overly specific, whereas Cohen was speaking to me individually and universally.

And as I grew older, his disappointments were more understandable. In a October 17, 2016 profile in The New Yorker, Cohen stated that “I am ready to die.”

I have been thinking about my own death a lot recently. One learns only gradually that one is not immortal, or at least the understanding of that comes on gradually. Cohen knew that, but he still kept creating;  at 82, two weeks before he died, he put out this last album.

It is serious and resigned and thoughtful.

It is beautiful. And sometimes funny.

And it is wonderful to listen to.

 

 

Quote #66: “Yes to dance beneath a diamond sky…” Bob Dylan

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“Bob Dylan” illustration 2016 by jpbohannon

“Yes, to dance beneath the diamond sky
With one hand waving free
Silhouetted by the sea
Circled by the circus sands
With all memory and fate
Driven deep beneath the waves
Let me forget about today until tomorrow.”

Bob Dylan, 2016 Nobel Prize for Literature Winner
“Mr. Tambourine Man”

The world’s “black dog”

Silk Screen illustration 2016 by jpbohannon.

Winston Churchill called his bouts with depression “having the black dog on his back.” This was not original  with him, but was a common saying, referring more often to moodiness than depression. One historian likened it to the phrase “getting up on the wrong side of the bed.” But nevertheless, the phrase has been attributed to Churchill and ever since been associated with depression.

God knows, the world that Churchill saw certainly could buckle the strongest man’s knees.

And so it seems to be these past few months, as well. From Paris to Brussles to Orlando to Dallas to Nice  to Turkey to everyday traffic-stops, there has just been an onslaught of horrific and discouraging news. President Obama, in his speech after the Dallas shootings, said that “this is not who we are.”

But I wonder. Not we as Americans specifically–although I do wonder about that–but we as a species.

Sure, I know the heartwarming and hopeful stories as well: from high-school kids doing serious global service to individual neighbors coming together to help another in worse shape than they, from those who put their lives on the line to those who fight against power when it seems determined to crush the weak. I know people whose every thought seems to be how to better the lives of the sick and  dispossessed, the impoverished and the abused.

And yet these past few months have been relentless.

Last week, I read two novels by Dag Solstad, Shyness and Dignity and Professor Andersen’s Night. Both deal with teachers–Norwegian literature teachers–at the end of their careers. They both (a high-school teacher and university teacher respectively) question the value of the literature they profess. (Both are teaching Ibsen.)  The struggle to make students realize the value of literature has been ongoing throughout their career–that is always the natural give and take between student and teacher, although both feel it increasingly worse– but now they feel that that value is questioned by society itself. From evolving technologies–and  the distractions they provide–to current pedagogical trends and goals that emphasize success in a future career, they feel out of place, like dinosaurs, supporting a cause that is no longer relevant in the ultra-modern world.

And it is easy to believe that.

As hundreds are gunned down, blown-up, crushed, drowned, stripped of their homes, it is hard to rationalize the need to read a 150 year old Norse play, or a 450 year British play , or a 2500 year old Greek. Novels, poetry, drama, short fiction…it all feels so powerless against men with efficient guns and deficient ideas.

And yet, never before has it been so important.

Study after study has linked reading literature with an increase in the development of EMPATHY. Even the youngest teenager, after reading To Kill a Mockingbird, understands on the simplest of levels, the importance of “walking in another man’s shoes.” Reading has always been a way of experiencing different lives, different cultures, different ideas.  And this is what it needs to continue to do. It is our insularity, our tribalism, our fear of (and intolerance to) the “other” that is that root of much of the world’s pain and horror.

I KNOW that art, music, literature, theater, dance are more than just “nice things” for entitled leisure. They are essential to us as a species.

I KNOW these things to be true. But these days I do not FEEL it.

But I must continue doing what I do, nevertheless: read and write.

However, as I read this, the “black dog” is wagging its tail frantically and banging up against the door.

 

 

 

 

Rumi on Figs

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Figs 

The Ripe Fig

Now that you live here in my chest,
anywhere we sit is a mountaintop.

And those other images,
which have enchanted people
like porcelain dolls from China,
which have made men and women weep
for centuries, even those have changed now.

What used to be pain is a lovely bench
where we can rest under the roses.

     A left hand has become a right.
A dark wall, a window.

     A cushion in a shoe heel,
the leader of the community!

    Now silence. What we say
is poison to some
and nourishing to others.

    What we say is a ripe fig,
but not every bird that flies
eats figs.”

― Rumi, The Essential Rumi

Video Poem #3: “Ca’ the Yowes” by Robert Burns

Ca’ the Yowes to the Knowes
By Robert Burns

Ca’ the yowes to the knowes,
Ca’ them wha the heather grows
Ca’ them wha the burnie rows,
My bonie dearie.

Hark! the mavis’ evening sang
Sounding Cluden’s woods amang,
Then a-fauldin let us gang,
My bonie dearie.

We’ll gae down by Cluden side,
Thro’ the hazels spreading wide,
O’er the waves that sweetly glide
To the moon sae clearly.

Yonder Cluden’s silent towers,
Where at moonshine midnight hours,
O’er the dewy-bending flowers,
Fairies dance sae cheery.

Ghaist nor bogle shalt thou fear;
Thou ‘rt to love and Heaven sae dear,
Nocht of ill may come thee near,
My bonie dearie.

Fair and lovely as thou art,
Thou hast stown my very heart;
I can die—but canna part,
My bonie dearie.

I first became interested in Robert Burns’ poetry as a young man. My father—who was not a particularly “learned” man but who was an
inveterate reader—would often recite snippets of his poems when I was a child, particularly “To a Louse”  and “To a Mouse,” two of Burns’ more famous poems besides “Auld Lang Syne.”

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Robert Burns

I often have taken to heart my father’s repeated phrase “O would some power the giftie gie us to see ourselves as others see us.”  And, of course, he loved to reassure us that “The best-laid plans o’ mice an’ men gang aft agley.”

My next encounter with Burns was at university, in a wonderful seminar on 18th-century British poetry. It was then that I discovered his full range, his politics and his romanticism, his life and his career, his Scots poems and his English poems.

And then he kept cropping up in a different facet of my life.  Playing in a “Celtic folk band” for several decades, I kept encountering Burns’ poems set to music and recorded by some wonderful performers such as The Corries, Dougie MacLean, and Mary Black.  (When I would perform a Burns’ song–usually “Green Grow the Rashes-o” or “Auld Lang Syne,”  I often would introduce it by stating the many parallels that existed between my life and his, although mine was not quite as “rollicking.”)

I try to teach him in my Advanced Placement course, but I don’t think my enthusiasm is as contagious. Oh well. Maybe they’ll discover him when they are ready.

And so here is my third Video Poem.  The first came from a published poem of mine, the second from a poem I have not even sent out yet, and now this by a canonical poet from the 18th century.  Enjoy