Showing posts with label Paul Muldoon. Show all posts
Showing posts with label Paul Muldoon. Show all posts

Saturday, October 4, 2008

GRAPPLING WITH PROTEUS

This review of Eamon Grennan, Still Life with Waterfall (Gallery Books, 2001; Graywolf Press, 2002) first appeared in The Irish Literary Supplement, Volume 22, Number 1 (Spring 2003), p. 14.

Ironically, given the density of its prose, the “Proteus” episode of Ulysses may provide crucial backshadowing for the vision informing Eamon Grennan’s truly luminous—at times even numinous—book of poems Still Life with Waterfall. “Ineluctable modality of the visible,” Stephen Dedalus muses to himself: “Signatures of all things I am here to read, seaspawn and seawrack, the nearing tide, that rusty boot.” In many respects “Proteus” reads as James Joyce’s own musing, by way of G. E. Lessing’s Laocoon, on the relationship between the world apprehended Nebeneinander—that is, spatially, objects side by side—and the verbal artist’s necessary expression of that world Nacheinander—that is, temporally, through words presented one after another: “the ineluctable modality of the audible.” Of course, Joyce himself contests Lessing’s categorical distinctions in the ensuing episodes of Ulysses, constantly complicating the reader’s expectation of the linear nature of narrative.

More broadly, however, “Proteus” involves what may be the intrinsic enterprise of lyric poetry: the attempt to acknowledge—through the attempt to capture in words—the truly protean character of human sensation, emotion, intellection. Robert Fitzgerald’s rendering of Eidothea’s advice concerning the sea deity Proteus that Menelaus shares with Telemachus in Book IV of The Odyssey describes this enterprise: “If you could take him by surprise and hold him, / he’d give you course and distance for your sailing / homeward across the cold fish-breeding sea.” Tellingly, the opening poem of Still Life with Waterfall opens with a powerful image out of nature that embodies symbolically the undertaking of the lyric poet: “On slow wings the marsh hawk is patrolling / possibility.” Titled “At Work,” the poem reads readily not just as a graphic recording of brutal beauty but also as a metaphorical representation of artistic pursuit and execution—of a literary capturing and reconstituting of (in effect) “that scuttling minutiae of skin and innards, / its hot pulse hammering . . . / that moved so swift and silent / and sure of itself, only a minute ago, in the sheltering grass.”

Pursuing such “possibility” in poem after poem, Grennan even evokes at times a defining stylistic feature of the “Proteus” episode. In “Grid,” for example, recording how “A deer in the field of morning, tan coat gleaming— / . . . stares till he sees what you are, then a huge / expulsive whufff and he’s dolphining green waves / to a safer distance,” he could almost be invoking Joyce’s glossing for his friend Frank Budgen of his coining the word “almosting”: “That’s all in the Protean character of the thing. Everything changes: land, water, dog, time of day. Parts of speech change, too. Adverb becomes verb.” Observing in “Cold Morning” how “the eight o’clock light change[s] / from charcoal to a faint gassy blue, inventing things,” Grennan—like Joyce before him—seeks both the language and the complementary form by which to register the endless changeability of outer and inner worlds: of phenomenal experience and of the individual’s reception and processing of that experience.

In fact, Grennan finds—or invents—the very form for containing the ever-shifting potency of language: an unrhymed and rhythmically supple nonce stanza of thirteen lines that itself proves “protean” in his hands. Indeed, the effect of Grennan’s twenty-two thirteen-liners (interspersed among the fifty-two poems in the volume) resides quite literally between that created by Paul Muldoon’s countless deconstructive renovations of the classic fourteen-line form of the sonnet and Seamus Heaney’s forty-eight innovative twelve-liners which constitute “Squarings” in Seeing Things. Sometimes (like Muldoon) breaking down the formal structure into discrete strophes to reinforce the rhetorical structure of the poem, Grennan yet consistently achieves (like Heaney) that ideogrammatic compression idealized by Ezra Pound: the presentation of “an intellectual and emotional complex in an instant of time.” A single sinuous sentence, the final poem of Still Life with Waterfall both articulates and illustrates the efficacy of Grennan’s newfound form; observing a robin’s bullying of a finch cut short by the lethal attack of a sparrowhawk, Grennan concludes: “and I began to understand / how a poem can happen to you: you have your eye on a small / elusive detail, pursuing its music, when a terrible truth / strikes and your heart cries out, being carried off.”

For readers familiar with Grennan’s poetry through his four previous volumes published in North America (five in Ireland), the relative uniformity of his thirteen-liners may seem at first a radical departure for a poet whose trademark pieces (“Wing Road,” “Men Roofing,” “Two Gathering,” “Wet Morning, Clareville Road”) incline toward an organic expansiveness. But these poems, like the others that make up Still Life with Waterfall, actually share with his earlier work his characteristic attentiveness to the details of the natural world, to the subtleties of domestic relations and familial bonds, to the mirror images of art and life—in short, to what Yeats referred to as the “mere complexities” of being human. As the book’s title promises, Grennan finds a way to hold in words, to embed and to embody in stable poetic forms, the protean flux and flow of the world, the signatures of all things he is here to read.

Wednesday, October 1, 2008

FOUND IN TRANSLATION II: LOUIS DE PAOR'S "LANGUAGE QUESTION"

This piece first appeared in The Boston Irish Reporter, Volume 16, Number 9 (September 2005), p. 26.

Last month I wrote for these pages some musings on Louis de Paor’s moving poem “Iarlais” / “Changeling” from his dual-language volume Gobán Cré Is Cloch / Sentences of Earth & Stone. One engaging poem summoning up in the back of my mind another by this fine Irish-language poet, I let my fingers do the walking to that volume’s neighbor on the bookshelf, Aimsir Bhreicneach / Freckled Weather, and found what I was I looking for: a wonderful lyric poem titled “Seanchas” / “Old Stories.” A further illustration of Nuala Ní Dhomhnaill’s implication that language is intrinsically a way of knowing—that we interpret the world via the linguistic tools at our disposal—this poem acknowledges de Paor’s linguistic indebtedness to a family housekeeper he remembers fondly from his childhood in Cork.

The opening lines of “Seanchas” / “Old Stories” thus register the deep-seated relationship between and among reality, imagination and language—in this case, clearly a rich rural dialect:

00000D’fhág sí boladh fuinseoige
00000is móin ag dó ar theallach oscailte
00000le scéalta aniar as clúid teolaí a haigne.

De Paor himself translates:

00000She left the smell of mountain ash
00000and turf burning on an open fireplace
00000with stories raked up
00000from a warm chimney corner in her head.

Introducing the housekeeper by alluding to her natural storyteller’s ability to bring her rural past vividly to life in his family’s urban present, de Paor uses metaphor (rather than simile) to blur the distinction between the world seen literally and the world perceived through the lens of language. As he phrases it, the virtual and the actual are one and the same: just as her strength as a seanchaí—as a teller of seanchas (old stories)—can transport her listener to an unfamiliar realm, so the “warm chimney corner in her head” is as real in de Paor’s poem as the “open fireplace” of the rustic cabin that she grew up in.

Yet, while both initially and ultimately the poem may be “about” the way language affects perception, and also about how the use of language in poetry represents a heightened version of that phenomenon, “Seanchas” / “Old Stories” opens up other intriguing thematic territory:

00000oícheanta cuirfiú tar éis céili
00000chomh hairdeallach le giorria sínte sa chlaí,
00000tormán croí
00000ag sárú ar thrudaireacht na gcarranna
00000nó go slogfaí solas brúidiúil na saighdiúirí
00000sa dorchacht ropánta.

Her descriptive recollection resonates in English too:

00000coming from a dance after the curfew,
00000lying flat in the ditch, sharp-eared as a hare,
00000a clamour of heartbeats over the stuttering
00000patrolcars until the vicious lights of the soldiers
00000were ambushed by the dark.

Recounting a time she hid from marauding British soldiers during the Anglo-Irish war, this example of one of her “old stories” may tantalize the reader into imagining the housekeeper as the embodiment of a bowed but unbroken Irish nationalist spirit. Indeed, the scene she describes even seems reminiscent of William Butler Yeats’s quasi-apocalyptic poem “Nineteen Hundred and Nineteen”: “Now days are dragon-ridden, the nightmare / Rides upon sleep: a drunken soldiery / Can leave the mother, murdered at her door, / To crawl in her own blood, and go scot-free.”

But de Paor’s poem quickly complicates such a reflex interpretation, as another of the housekeeper’s old stories effectually de-romanticizes Irish militant nationalism:

00000reibiliúin gan mhúineadh ina dhiaidh sin
00000a thug caint gharbh is salachar na mbán
00000ar a sála isteach sa chistin sciomraithe,
00000a chiur an tigh faoi dhaorsmacht
00000le drochbhéasa is focail mhóra go maidin.

In English:

00000later on badmannered rebels
00000brought filthy words and mud
00000on heavy boots through the spotless kitchen
00000invading the house with rudeness
00000and big talk until morning.

Casting the often-idealized republican rebels as louts themselves, as no less boorish than the British soldiers they would displace, de Paor’s re-telling of her story in his poem simultaneously casts the housekeeper as the embodiment of a spirit of independence alright—but not in the conventional manner in which Ireland has been feminized by poets and politicians alike. She is no Cathleen Ni Houlihan, no old woman transformed (in Yeats’s version) into a young girl “with the walk of a queen.”

In fact, as the next lines reveal, in her defeat by the very values of the “modern” Ireland that the Irish rebels helped to put into place, the housekeeper emerges as a wistful symbol of a different claim for “self-government.” In this respect she is a spiritual sister of old Abby Driscoll in Frank O’Connor’s well-known short story “The Long Road to Ummera.” When her son Pat finally pronounces over her grave “Neighbors, this is Abby, Batty Heige’s daughter, that kept her promise to ye at the end of all,” the old woman comes to represent the triumph of traditional values—specifically, a sense of decency and respect for the past—over a post-revolutionary society increasingly defined by philistine pettiness masquerading as progress. Embodying Oscar Wilde’s incisive definition of a cynic as “someone who knows the price of everything and the value of nothing,” Abby’s son himself represents a particular manifestation of the dominant forces that O’Connor’s and de Paor’s fellow Corkman Sean O’Faolain described in the 1930s: “To put the things in a few words—the figures of the new Ireland are the petty capitalist, native stock . . . ; the priest, native stock again; and the politician, almost always native stock. . . . Sanctity and salvation are on our banner. Security and stability are in our hearts. If we can have hard cash in our pockets we shall feel not merely holy but happy.”

De Paor’s housekeeper is not so fortunate as old Abby:

00000bhí sí neamhspleách rompu
00000agus ina ndiaidh
00000nó gur cheansaigh dochtúirí,
00000dlíodóirí, banaltraí is mná rialta
00000a hanam ceannairceach.

Her mettle stronger than that of either the British soldiers or the rebels, she yet eventually becomes the victim of a by-product of modernization—institutionalized treatment of the elderly:

00000she was independent before and after them
00000until doctors, lawyers, nurses and nuns
00000broke her heart.

For de Paor, then, his housekeeper’s linguistic example—itself an expression of her vital personal spirit—proves to be not just a useful gift for the future poet but a legacy for which he has been appointed, or anointed, custodian. Nuala Ní Dhomhnaill has written famously of the responsibility the contemporary Irish-language poet bears with regard to the native idiom. Translated by Paul Muldoon as “The Language Issue,” her “Ceist na Teangan” answers its own question about the future of Irish:

00000I place my hope on the water
00000in this little boat
00000of the language, the way a body might put
00000an infant

00000in a basket of intertwined
00000iris leaves,
00000its underside proofed
00000with bitumen and pitch,

00000then set the whole thing down amidst
00000the sedge
00000and bulrushes by the edge
00000of a river

00000only to have it borne hither and thither,
00000not knowing where it might end up;
00000in the lap, perhaps,
00000of some Pharaoh’s daughter.

Clearly, by virtue of the vibrant and vigorous form of the language that she passed on to Louis de Paor, his family’s housekeeper was just such a Pharaoh’s daughter.

But, recalling Padraic Colum’s poem “A Poor Scholar of the ’Forties,” in which the poet imagines fragments of the Latin and the Greek taught in nineteenth-century hedge schools showing up occasionally in twentieth-century conversation (“Years hence, in rustic speech, a phrase, / As in wild earth a Grecian vase!”), the surprising ending of “Old Stories” / “Seanchas” reveals that she played even that role with a characteristically singular twist. For tearing the veil of innocence from the seemingly innocuous English verb “mobilise,” she bequeaths to young de Paor in a private malediction against the fascist Blueshirts—yet another heavy-booted mob, active in Ireland in the post-revolutionary period—an altogether original battle cry that he would instinctively use under schoolboy duress. In effect, she invigorates, even renovates, the English language as well as the Irish:

00000Chuir sí fiúise is buachallán buí
00000ag gobadh aníos tré stroighin
00000is tarra im chaint
00000is chloisfí stair a cine gan chlaonscríobh
00000im ghlór fuilteach i gclós na scoile:

00000“I’ll mobilise you, you bloody Blueshirt.”

Little gets lost in de Paor’s translation:

00000She set fuchsia and ragwort
00000peeking through concrete and tarmacadam
00000in my talk and you could hear
00000the history of her people unrevised
00000in my blood-spattered voice in the schoolyard:

00000“I’ll mobilise you, you bloody Blueshirt.”