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Memory and Our Mothers: Peg Boyers in Venice
INTRODUCTION TO A READING BY PEG BOYERS
Thursday, July 18, 2012 The New York State Writers Workshop Skidmore College Saratoga Springs, New York
I’d like a show of hands: who here has been to Venice? Now, here's my real question: who’s gone to La Serenissima with their mother?
The English art critic, John Ruskin, visited with his mother, Margaret. Marcel Proust went to trace Ruskin’s steps with his mother. Ezra Pound’s mother first took him there when he was 13. Thomas Mann’s Tadzio, of course, showed up at the Lido with his mother. Here’s something to picture: imagine bar mitzvah-aged Ezra as Tadzio.
More to the point, Peg Boyers has spent countless occasions in Venice, first with her own mother and, still, as a mother to her own sons and now to her grandchildren.
Imagine, if you will, that I’m your mother, reading Ruskin aloud, as Madame Proust did to a not-so-young Marcel, as their train approached Stazione Santa Lucia.
From the beginning of The Stones of Venice:
… such a city had owed her existence rather to the rod of the enchanter, than the fear of the fugitive; that the waters which encircled her had been chosen for the mirror of her state, rather than the shelter of her nakedness …
Enchantment, narcissism, nakedness … let’s go, kids!
Proust himself wrote later in a letter, not to his mother, but to Mme Genevieve Strauss, daughter of composer Jaques Halevy, widow of Georges Bizet and Proust's model for the Duchesse de Guermantes:
'When I went to Venice I found that my dream had become – incredibly, but quite simply – my address!’
“My dream had become my address.” I’m happy to steal from Proust what I think is the perfect way to describe what happens in the poems of Peg Boyers’s forthcoming book To Forget Venice.
Peg has been to Venice so many times that it has become her address; it’s ever-present in her memories and dreams. These poems of, in, about and trying to get over Venice are beautiful, blunt, erudite, emotional observant as your nosiest neighbor, sensuous, sensual, sometimes soft-core pornographic, wistful, and often brutally self-critical.
They frequently demand that you turn to other sources in order to unpack their meaning, the histories they draw on: art books, maps, poems, novels, collected letters, memoirs, You Tube recordings of songs and scenes from films, your own memories and sentimental education of Venice if you’ve been lucky enough to have that schooling.
I didn’t bring up Ruskin, Proust and Thomas Mann to brag about my own liberal arts indulgences. They are all there in Peg’s poems—along with Casanova’s wife, Lenin's mistress Nadya Krupskaya, Titian's Magadelena, Tadzio’s sexually competitive mother, the celebrated filmmaker and another one of Boyers’ famous friends, Margarethe von Trotta.
I mean to emphasize this latter list of women. Peg’s Venice poems frequently give voice to and occupy the biographies, imagined memories, emotional and intellectual lives of remarkable but too often unremarked upon women whom she conjurers among the canals and churches of Venice, at their writing desks and dinner tables and in their beds—sometimes alone, sometimes with confident, celebrated men who gave these women pleasure or more often il mal de testa.
This occupation of voices, of other works of art, this ekphrastic impulse to paint with words that might fill out the story of a painting or, more importantly, of a hidden past, is a rare, daring achievement. Peg is remarkably good at it. Whether through mimicry, mockery, or ventriloquism, the pitch is always perfect, if only because she doesn’t trust herself: she knows how difficult it is to imagine another. And that is what is thrilling and daring: it is never possible to be prepared enough.
As Peg writes in “Mrs Casanova”:
But she is not yet adept at using the mask. It will take practice and discipline to achieve the necessary mastery.
This is the discursivity of biography—biography of a city, of artistry, of the self—that poetry can sometimes capture better than prose: to be digressive, unpredictable, and justified by emotional truths rather than the logics of narrative.
Peg’s Venice poems are a tour de force in their examination of the uses of memory, of the ways we wonder about others, otherness. What was that time? What will be remembered?
To forget Venice, though? Ain’t happening.
It’s a sly untruth Peg shares with Calvino in “Invisible Cities”:
“Memory's images, once they are fixed in words, are erased," Polo said. "Perhaps I am afraid of losing Venice all at once, if I speak of it, or perhaps, speaking of other cities, I have already lost it, little by little.”
Perhaps, of course, it’s some necessary wishful thinking. What do you do with a fantastical, erotic, but drowning city—at a rate five times faster than the Venetians had thought? What do you do with your experiences of privilege and high culture, your study of the lives of great artists in our mash-up culture of sampling and forgetting?
Odd as it may seem, I often think of Rimbaud when I read these poems:
“One evening I took Beauty in my arms—and I thought her bitter—and I insulted her.”
No matter how gorgeous, art-crazed, opulent and impossible to follow, what do you do with a city always associated with your own—shall we say, complicated—mother? Your mother who lost her own memories, her own physical and mental address in her waning years, and who has now lost Venice, lost you, lost life?
The writer, performer, dandy and threadbare flaneur, Quentin Crisp, once described many a child’s history when he wrote; “My mother protected me from the world and my father threatened me with it.” Crude, schematic, true. In a way, the novelist Colm Tóibín makes a similar point when he argues that “mothers get in the way of fiction; they take up the space that is better filled by indecision, by hope, by the slow growth of a personality.” Not that he gives fathers much shrift, either. “The novel,” Tóibín says, “is a ripe form for orphans.
Not a novel, not a biography, not a memoir, not a travelogue—it is poetry that make Peg Boyers’s Venice unforgettable.
The prologue of Peg’s book is a poem about Proust and his mother, Peg and hers. There are always others that break in on that fraught duality of mother and child: family, readers, friends—us.
After he’d fought with his mother, Proust went back on a second trip to Venice. In the mornings, he set out by gondola from the Danieli Hotel with the sexy, but closeted Venezuelan composer Reynaldo Hahn to visit all the churches Ruskin described. I’ve also had the privilege of setting out to explore Venice on foggy mornings with a sexy former resident of Venezuela. Not someone closeted, except, perhaps, in the sense that some trust in her own talent might be too deeply locked away.
My guide, that friend, that conjurer of La Serenissima, I’m lucky to say, was the brilliant and beautiful Peg Boyers. Peg showed me—and continues to show me in friendship and poetry—the beauty and mystery of places we live in our imaginations, Venices we'll never forget because we've made them in our minds.
SUFFERING INSIGHT: ON CHASE TWICHELL
INTRODUCTION TO A READING BY CHASE TWICHELL
Tuesday, July 16, 2012 The New York State Writers Workshop Skidmore College Saratoga Springs, New York
When you step off the plane at Albany International Airport and you’ve had a moment to remember you’re not cattle in one of Temple Grandlin’s supposedly humane slaughterhouse chutes, it dawns on you that, no, you are not salted fish just lifted from an aluminum can and dropped into the maw of elsewhere: you’re a human who suddenly needs some space.
Once you get your bearings toward baggage claim and the almost pathetic “We try harder” confessions of Avis, just then, if you don’t trip over your roll-a-board, you can look up and see a large black and white sign with a sharp, confident arrow encircled in a halo of fluorescence, as if to say “This way to paradise.”
The sign next to the arrow actually reads: “Business Center, Meditation Room.” I looked that direction and a man in uniform was coming my way pushing two empty wheelchairs.
These are not metaphors. This was this afternoon. But, as the proverb goes, “When you’re lost, everything is a sign.”
I imagined standing below the glow of that arrow with Chase Twichell. I thought of how we might have laughed together—Chase has a wonderfully conspiratorial laugh—about that marriage of business and meditation, about centers and rooms. I didn’t go down the hall to look at the architectural facts; I had emotional ones. That’s all a poet needs.
When I think business, I think: my dog does her business, I've failed at business, I rarely seem to mind my own business.
Chase, for her part, would follow the arrow toward higher purpose. She goes regularly to a monastery to sit zazen in a meditation hall—the zendo, which, from the pictures I’ve seen, looks nothing like the Albany airport. There is no bust of Joe Bruno, for one thing. Chase has also built a meditation room up in the woods past the garden above their house in the Adirondacks. It’s a place Chase’s poems take us, like Frost, beckoning us to follow into a field of awakening, which is a kind of business forever intertwined with meditation: raking the leaves from the pasture spring, running after the dogs. You come too.
For whatever reason, I have not followed Chase up the path of Zen Buddhism, so I hesitate in writing about how to understand its influence on her poetry. Zen defies our twittering, compulsive, impatient need for abridgment, summary, bullet points and emoticons. I have seen a Zen Powerpoint, though, which may just mean I’m perhaps now the least informed person in about Zen in the room.
Perhaps it is easiest to just quote Chase on the subject: “Zen holds (this is the bouillon cube version!) that what we regard as our “self” is a fiction that we spend a lifetime building and then maintaining. The only problem is, it’s a phantom. The work of Zen is to learn to see the world (including the self) for what it really is: constant flux.”
Chase has written about how Zen has “put her poems through the car wash … only the essential, no decoration, no dust, no distracting stories!” But even scrubbed clean, Chase’s poems are so compelling because of their physicality: the places, objects and moods we find there; and the poems themselves are such carefully-crafted objects of line, rhythm and shape. They are things to behold, in the way someone comes down from the woods to show the mushrooms she has gathered or the fox skulls she has found among dead leave in the forest.
There are clouds, snow, rivers, grass, boats, blood, fish, dogs, carnival rides, even decoration and dust in Chase’s poems, and more recently and wonderfully for me as a neighbor, the Miami Beach flotsam she describes as “bottles and Styrofoam packing peanuts, condoms, flip-flops, packing tape.”
But since her first book, Northern Spy, there is something else that appears again and again. It is a strange, but common word, a word with less weight and shape than stones and bottles or even dust, but it describes an infinite web of mystery, confusion, awe, and trouble. The word is consciousness, a word repeated in every one of Chase’s books and in dozens of her poems. A sister word, sentience, often treks alongside in these poems of the mind of winter.
This constant question of self-awareness makes me think of Virginia Woolf’s famous winter letter of 1932: “My own brain is to me the most unaccountable of machinery—always buzzing, humming, soaring, roaring, diving. And then buried in mud. And why? What's this passion for?”
What is consciousness? It’s startling that we can ask the impossible in just three words. More humbling evidence for how limited our words are, even if the words are good.
In “Sayonara Marijuana Mi Amor,” Chase writes that the only erotic tastes she remembers, the only kisses that have mattered, are the ones that actually interrupt the passion, the odd, anxious kisses that stop because the beloved can’t help asking that nagging question of consciousness. What is it? We don’t know. And just as this presence, this awareness is shared in its mysteries, Chase can also write of its necessity: “I want you with me, and yet you are the end / of my privacy.”
So what is consciousness? Is it a danger to intimacy? Is it a series of stages toward a truthful apprehension of the world? Is it dreaming constrained by the blunt bodily facts of our hunger, need and pain? Is it the supreme fiction? The mind not right?
Jung wrote that there is no coming to consciousness without pain. Joseph Brodsky says the history of our consciousness begins with our first lie. Peg and Bob Boyers’s great friend George Steiner writes in Real Presences that consciousness develops in “the discovery of the scandal of death.”
Chase has something more violent to say about consciousness than pain or lies or death. I’ve noticed that when people spend a lot of time among animals, not just the solitary pet, but farmers, veterinarians, people who work in animal shelters, people intimate with the wilderness, they see something more graphic than dying, which has become sentimentalized in our antiseptic age.
The violence that comes to mind isn’t dying, it’s killing. Chase Twichell can make swatting a mosquito or running over a snake with the lawnmower gruesome and maniacal.
Now, make no mistake: I’ve never met anyone who loves and understand and treats animals with more respect than Chase. But that’s precisely why she can tell ruthless truths about our violence toward one another, toward other animals, toward the planet we are killing with stunning speed and efficiency.
For example, here is the last stanza of “Sideshows”:
Do you sometimes suffer a stab of insight into another’s sentience, unwanted knowledge, unbidden, both animal and human? A dog lost a fight so his owner doused him with gas and lit him. The holes of our eyes met—I saw the shriveled spirit that survived. It ran off to join the circus of semen and murder.
Chase loves forensic television dramas: both for the buzz of image and inanity that can put her in an altered, somewhat absent state with a glass of wine in the evening, and for the fantasy that our murders might always be measured and organized and contained, that we can assign irrefutable molecular blame for them, that we can always catch the killers. That leaves us in the comfortable distance, leaves us bored and blameless, just spectators.
Whatever it means to be conscious, whatever it means to give voice to the question of existence—and however ambivalent Chase Twichell can seem about the use of poetry when this consciousness is itself jeopardized (and she is certainly it is ambivalent)—she continues to write with stunning clarity and fearlessness.
In “Fox Bones,” published this winter, Chase writes with all her usual grace,
To write a poem is to study oneself. To strip away all but the sinews, and then the sinews.
This idea — the poem as an inquiry into one’s thinking—has been placed in nearly every possible register in Chase’s diverse work.
She can put the task mildly: “How strange to send out words,” she writes in “Walky-Talky,” the way “two tin cans and a taut string made a telephone through which a voice could be heard but not understood.”
She can sound more final: as in “The Playground of Being”: “The little engine of thinking sputters/and dies in the great silence.”
Or she can be brutal: “Out of the twilight,” she writes in "Bad Movie, Bad Audience,” “a small voice hisses / Shut up, just shut the fuck up.”
Remarks on Poetry and Politics Cairo University Cairo, Egypt March 30, 2013
Do you know what a jasmine flower looks like? If you close your eyes, can you see it? Can you smell it?
It is the ancient smell of calm. The cool beauty of the night. You know the jasmine flower only...
He Had a Hat
INTRODUCTION TO A READING BY RICK MOODY
Thursday, July 26, 2012
The New York State Writers Institute
Skidmore College
Saratoga Springs, New York
So a boy is out swimming in the ocean and the water’s rough.
A thrilling, pre-hurricane surf. But the boy’s mother is on the shoreline panicking. And, sure enough, her son can’t seem to swim back in. The mother is really carrying on as one person after another tries to swim out to grab her boy. Finally, someone reaches him and drags him to the beach. Mouth-to-mouth resuscitation. And the kid is saved. Everyone applauds. Except the mother, who just stands there with her hands on her hips. “What?” the rescuer asks? The mother says, “He had a hat.”
Rick Moody does indeed have a hat: a black felt, pork pie hat with a "telescopic crown”: the rim drops down like a retracting telescope. And crown because, well, we’re talking about a king of a certain swing.
The pork pie is the hat of Civil War soldiers. It’s the hat Buster Keaton wore. Gene Hackman in The French Connection. Bryan Cranston in Breaking Bad.
Charles Mingus wrote "Goodbye Pork Pie Hat" as an elegy for one of the best saxophonists who ever lived, Lester Young. And Joni Mitchell wrote lyrics for the song when she made an album with Mingus just months before he died. “The sweetest swinging music man/Had a Porkie Pig hat on/… A bright star/In a dark age.”
I’ve told you the joke about the mother and the boy and his hat, not just because Rick Moody has a hat, but because of that Keatsian idea of a bright star. The joke is about rescue. A life was saved. Even if that’s never enough for some people.
Rick Moody often says literature should save lives. He’s written that he wants people to feel about literature “the way they feel about "Strawberry Fields Forever" by the Beatles, like their lives were changed by it in some way. “
Rick Moody’s first novel, Garden State, was published exactly twenty years ago. 1992. In those 20 years, there’ve been 11 books—novels, stories, novellas, a memoir—4 albums, and so many essays and columns and blogs that, in the shorthand of texting, it’s TMTC: too many to count.
But talk about lives changed!
We’ve met Alice and Dennis and Lane and their bad parents and good music and New York City and sex and drugs.
We’ve met Ben and Janey and Jim and Elena, Paul, Wendy and Mikey and sex and drugs in an ice storm.
We’ve met Hex and Billie and the bathtub. And sex. And drugs.
Vanessa Meandro and the Mormons in Las Vegas and sex and money and drugs.
The James Dean Garage Band and “a guy from Massapequa” and rock and roll and sex and drugs.
And poor little rich boy Wilkie Ridgeway Fahnstock. And gangs at McDonalds and the Ineluctable Modality of the Vaginal, which obviously means no sex, but lots of drugs.
And we’ve met Dr. Van Deusen and his paranoia on Long Island where modern architecture is part of the conspiracy, and in conspiracies, there’s no sex or drugs.
And we’ve met Kevin Lee writing a story for—quote—“one of those tits and lit mags.” Do I need to say it? Sex and drugs.
This summer I finally read The Four Fingers of Death and met Montese Crandall and his sick wife and "The Crawling Hand" that hurls from Mars, crashes in the Arizona desert and—this hand without a body—crawls through the heartbroken wasteland that is America, infecting people with a flesh-eating virus. Sex? Not so much. I mean, the Crawling Hand is missing its middle finger.
Here’s a sentence and a half from the novel:
He’d tasted civilization. And he’d found that it consisted of large helpings of desperation, petroleum by-products, fat substitutes, sweeteners, sewage storage issues, stolen and stripped automobiles, vapor trails, good intentions, bad follow-through, selfishness, red itchy eyes, sentimentality, mold, poor logical reasoning, halfhearted orgasms, advertising, household pests, regrets, mendacities, thorns, haberdasheries, computer programming, lower-back pain, xenophobia, legally binding arbitration, cheesy buildup …
As you can hear in that half sentence, it’s clear why Rick Moody has been heralded as one of the icons of a distinctly American style: a dry, uninflected, laconic minimalism. Not.
I said that Civil War soldiers wore pork pie hats and that Rick Moody believes heart and soul in the live-or-die urgency of telling stories. His readers, and I am passionately one of them, will follow Rick Moody’s big, brave, fast-beating heart into whatever fictions, whichever Lands of Truth, he takes us.
With him fiercely waving his Buster Keaton, Gene Hackman, Lester Young hat, what will be Rick Moody’s battle cry? I think we can find it in On Celestial Music, Moody’s brilliant, argumentative, nerdy and lovely new collection about music (and, yes, there’s some sex and drugs). Our Rick Moody battle cry is the title of the final essay.:
"Europe, Forsake Your Drum Machines!"
Ladies and gentlemen and haberdashers, how about a drum roll for Rick Moody?
Man of Sorrows
INTRODUCTION TO A READING BY HENRI COLE
Tuesday, July 24, 2012 The New York State Writers Workshop Skidmore College Saratoga Springs, New York
“He is despised and rejected of men, a Man of sorrows, and acquainted with grief.”
That’s the famous passage from Isaiah, chapter 53, verse 3.
This despised and rejected man of sorrow from the Hebrew Bible, this aquaintance with grief, has been read for centuries as a prefiguring of Christ. And it is a character and image that became an idée fixe of Christian piety, so popular that in 1350, Pope Boniface would grant you an indulgence taking 14,000 years off your time in purgatory if you would make a pilgrimage to the Santa Croce church in Rome and pray in the presence of a miraculous byzantine mosaic of the Man of Sorrows: Christ with the visible wounds of his Passion, wearing his crown of thorns, his eyes lifted and piercing in a direct gaze at the venerating pilgrims.
I visited Santa Croce last fall when I went to see our hosts tonight, the writers and Salmagundi editors, Bob and Peg Boyers, who were on sabbatical in Rome. Unfortunately, the Man of Sorrows mosaic is long gone, so I still have at least 14,000 more years in Purgatory than I might hope.
But while I was in the Eternal City, I was reading Henri Cole’s extraordinary book of selected poems, Pierce the Skin and his newest book, Touch. And I was reading a lot about Cole as well: the immense and deserved praise that his new books and the prestigious Jackson Poetry Prize have brought to one of our greatest living poets. Whether that praise comes from Harold Bloom or Louise Gluck or younger poets and critics who seem to have just discovered Cole’s work, the word “sorrow” comes up a lot: Cole’s poems are “impelled by sorrow,” “buffered by sorrow”; they express “fear and sorrow,” “humor and sorrow,” “an unspoken sorrow.”
So there I was in Rome searching in Santa Croce when I actually had my Man of Sorrow close to my chest in my neoprene and nylon satchel.
I don’t want you to think of this description as something grey and monochrome. Cole’s poems are anything but. Buried in the word “sorrow” is its old English root, the word “song.” As long as there is hope, or humor, a sense of play, an ability to make art, sorrow is twinned with song. Suffering has its beauties.
As Cole writes in “Dead Wren”: All that breathes suffers./ Yet the waters of affliction are purifying./ The wounded soldier heals. There is new wine and oil.”
Or, as he writes in “Apollo”: “The human self is undeconstructable montage, is poverty, learning, & war, is DNA, words, is acts in a bucket, is agony and love on a wheel that sparkles, is a mother and father creating and destroying, is mutable and one with God, is man and wife speaking, is innocence betrayed by justice.”
It is impossible not to hear Crane and Whitman. But thinking about Cole this way, I also hear Blake.
There is only one poem in “Songs of Innocence and Experience” where Blake speaks in his own voice, where he employs a tone of private intimacy. The poem is titled “On Another’s Sorrow.” Blake asks the fundamental question of whether God is listening and whether he cares, whether he feels pity for us in our suffering. The question itself implies grave doubts, but Blake answers emphatically that Someone is listening. He assures himself and us: “Till our grief is fled an gone/He doth sit by us and moan.”
It is one of Henri Cole’s great achievements that his own poems, which speak so directly of his personal history, his own family, his private loves and struggle and solitude, somehow become a voice for our own sorrows. Cole “doth sit by us.” It is a kinship that Crane called in “Voyages,” an “Infinite consanguinity.”
And it is not only with us that Cole shares this sympathy. Increasingly, his poems have an ecology of sympathy with the vulnerabilities of all living things—whether it’s a hen in the Adironacks, a mosquito, burning sycamores, or an ape at the Berlin zoo. The ape, Cole writes, was “gazing at me longer than any human has in a long time,/ you are my closest relative in thousands of miles.” And Cole “cannot tell which of us absorbs the other more."
That intense absorption, that identification with other living things, is one of Henri Cole’s most startling gifts as a writer. It is not simply the intense discipline and skill he brings to observation—what the writer Nora Delaney has called his “nervous vigilance”—but it is also an extraordinary generosity, a brave abandonment of self that I think is unique in contemporary poetry.
As Cole writes in “Kayaks”: “Everything I feel I am feels distant or blank as the opulent rays pass through me, distant as action is from thought,or language is from all things desirable in the world.” Cole’s newest work seems determined to bridge this unbridgeable distance we have from the world.
Just ten days ago in The New Yorker, Cole wrote a beautiful post about visiting Hart Crane's family cemetery plot on his journey back home to New York from teaching at Ohio State. Embedded in the essay are wonderful photographs Cole took on his trip, including one of the small granite plinth for Hart Crane’s father. The top belongs to the father-his full name and dates, but caught in shadow on one side are words carved in memory of the poet son: his own name and dates and the words, “Lost at Sea.”
And yet, what intrigued me most was not Cole’s pilgrimage to the memorial of this other Man of Sorrow, not the charm of his photographs or his modest eloquence in describing the visit. What struck me was a sentence near the end of the essay that almost comes as an aside: “I know it sounds foolish, but I would do very well as a tree: giving shade, watching the lives of others drift past—as in slow-motion film—permitting little arms and legs to climb over me.”
When you know Cole’s work, this makes perfect sense. In his poems, he often inhabits the natural world, endows it with sentience. I think it’s high praise to agree, that yes, he would do very well as a tree. And if any of us were Zeus, we might grant him that selfless wish, the fate, say, of Ovid’s Baucis and Philemon.
But I would grant this on one condition: If you ever choose to become a tree, Henri Cole, you must become a tree that blossoms, that bears fruit with the fragile, sheltering truth of your poems.
We need that truth. And as men and women of sorrow, acquainted with grief, we need that shelter.
Walking Toward the Vanishing Point: On Billy Collins
Introduction of Poet Laureate Billy Collins
O, Miami Poetry Festival
Closing night, April 1st, 2012
Miami, Florida
How many of you are hearing Billy Collins read for the first time?
I ask because listening to Billy read is one of the great pleasures, right up there with a walk on the beach on an evening like this or a great martini any evening. It’s a jazz piano voice. A voice you trust.
It’s the voice of someone who was read to as a child.
Billy said in an interview once, “I have a secret theory that people who are addicted to reading are almost trying to recreate the joy, the comfortable joy of being read to as a child.”
I wonder what Billy’s mother’s voice was like. She read to him. He was an only child.
I’ve imagined that child—young, mischievous Billy Collins getting dressed in his uniform to face the nuns at St. Joan of Arc Elementary School in Queens. What was April Fool’s Day like in that school?
Billy says of his poems that “their clothes are ironed and their buttons done up—except sometimes maybe the top one.” Dressed but not overdressed for school or the party.
Maybe we can thank the early rigors of Catholic school for Billy’s great gift to poetry of getting it to loosen its tie and have a good time. I mean, he did write a book called Taking Off Emily Dickinson’s Clothes.
April Fools is certainly not a bad night to think of our great former Poet Laureate as a little bit of a delinquent. Though, it’s true that instead of hanging out at the mall, Billy paces the sidewalks of the dictionary, loiters in the Bridge column of the New York Times, goes for long walks with the dog.
Billy loves to walk.
Here on the beach too. As he confides in that lovely recent poem “The Flâneur,” walking in Florida is, surprise, not like walking in Paris.
“But who needs Europe?” Billy writes, “as a boy flew by on a skateboard/and I fell into a reverie on the folly of youth/and the tender, distressing estrangement of my life.”
“The tender, distressing estrangement of my life.” I could talk all day about a last line like that. (Don’t worry.)
But for those of us who can’t use a real wrench and instead walk around showing off our tool belts of poetry lingo, we would begin by admiring the anapests, the gerund, the internal rhymes, the flat e- sounds hushing the line and --just as we’d gotten all our tools out to do a number on it, we would realize the poem itself had quietly walked off stage.
So forget the tool belt. Just travel with that word “tender!” And you have to smile knowing Billy is walking by tipping his hat to Keats, who is sitting under that plum tree writing “Ode to a Nightingale.” And Billy is winking at Fitzgerald and glamorous Dick Diver raises a glass.
And you think “tender?” Tender means something delicate and soft. But you also think of gifts—something tendered, something given, from the Latin word to stretch or extend—Billy reaching his hand to ours.
And estrangement? Now THAT’S what we always say we want and need our poets to do.
To become estranged is to step outside, to look at things from a distance, to turn away from what we expect, to take us somewhere else, to make us realize we’re not exactly who we think we are.
As Billy has written, his poems move “from the familiar to the strange, from coziness to disorientation.” In his poems, we go from thinking we’re friends to really wanting to be friends, to realizing maybe we’re welcome strangers walking side by side, having a suddenly intimate conversation, a good laugh.
If Facebook were Billy’s philosophy of life, this wonderfully powerful zigzagging of emotion would have Billy friending and maybe unfriending us for suspense, saying it’s complicated, friending us again—with each stanza! It’s as exhilarating as being a teenager.
The poet Stephen Dunn has written, "We seem to always know where we are in a Billy Collins poem, but not necessarily where he is going.” Travel and a just little irresponsibility—a love for wandering off—it’s what’s so compellingly unpredictable of going along with Billy for the saunter or the ride.
As he wrote in a wonderful recent essay about his love for Looney Tunes cartoons, “I didn't know what ‘running away from home’ meant until I saw Porky Pig walking toward the vanishing point with a stick over his shoulder, a polka dot kerchief tied to it containing the sum of his material possessions.”
Billy takes us from our comfortable selves to that vanishing point. Tonight is your chance to run away from home in the spirit of Porky the Pig, Bookworm, Little Blattermouse and, ladies and gentlemen, … Billy Collins.
"You Are What I Wanted to See": On W.S. Merwin
Introduction of Poet Laureate W.S. Merwin
O, Miami Poetry Festival
Closing night, April 30th, 2011
Miami, Florida
How many of you went to the beach today and saw the airplane overhead pulling a banner with the famous last line of Rilke’s poem “Archaic Torso of Apollo?”
YOU MUST CHANGE YOUR LIFE.
Now, there’s an advertisement. For some reason, there was no 1-800 number to call.
The Rilke banner was just one of the many projects this extraordinary O, Miami Festival has employed to take poetry outdoors. For the entire month of April, poetry has come to find us. And on this perfect spring afternoon, it found us at the beach. I was there with some friends from out of town and we were standing waist-deep in the warm blue bath of the Atlantic, and there Rilke was floating in the sky. All of us smiled.
Nobody does a poetry festival like O, Miami. The only thing that would have topped it off would have been if the nation’s poet laureate had walked by in a Speedo.
He did not.
But, in fact, the nation’s poet laureate is with us now. Tonight we welcome back to Miami a great friend of this city, W. S. Merwin.
Though he lives in a rainforest in Hawaii, six time zones and 4900 miles from here, Bill Merwin has been to Miami many times. We thank him for coming again to help us celebrate a month of poetry in the life of our city.
Bill Merwin is a poet who understands Miami’s cultural humidity—Latin, Caribbean, Anglo and bling. And trust me, he knows more about our palm trees than you or I.
He has won every major prize in American poetry. He is one of the great translators of Spanish-language poets from Lorca to Neruda. Born in New York City—I’m told he HAS finally produced his long-form birth certificate—he has traveled and lived throughout the world.
He is a passionate environmentalist and one of our most eloquent advocates for peace.
And he is someone whose work looks unflinchingly at, but offers a corrective to, what the famous Trappist monk Thomas Merton called “the violence of everyday living.”
No poet has told us more urgently how our lives are woven into the fabric of a fragile world, how everything is deeply interconnected and how we will live—or die—by what we pollute, maim, destroy … or nurture.
Famously, Merwin’s poems have no punctuation.
And as I was standing in the ocean today, I thought how his work has the undulating pull of waves. His lines seem to flow unceasingly, like water.
Another of our poets laureate, Billy Collins, once asked Merwin, "How did you manage to transcend punctuation?"
Merwin answered that eliminating punctuation, rather than being liberating, was an imposition of form. It made it harder.
It makes it harder for himself—while making it look effortless to us. Perhaps that is where brilliance and a kind of glamour meet—in the modest, quiet hard work of making things both beautiful and true.
Bill Merwin is perhaps our most graceful poet. Even his anger has poise, and so his poems haunt us: long after the lines recede, their power and clarity, their urgency, returns like the tide. It’s a voice that keeps us afloat, a voice that offers rescue without the histrionics of heroism. It’s a welcome voice. We are fortunate to be able to hear it tonight. We are so glad he has traveled far to return again to Miami.
That sense of pleasure, Miami’s warm welcome, can actually be best expressed in Merwin’s own words, from his poem, “A Birthday”:
when I open my eyes
you are what I wanted to see