Category Archives: Poetry

John Betjeman’s The Subaltern’s Love Song (1941)

Sir John Betjeman (1906-1984) was Poet Laureate from 1972 until his death in 1984, though both poems that I discuss here in this blog were written way back in 1937 and 1941 respectively. He was a lifelong poet but also a journalist and TV broadcaster and something of an “institution” in Britain, popular for his bumbling persona and wryly comic outlook. He was known for being a staunch defender of Victorian architecture, and he played a large part in saving St Pancras railway station (and many other buildings) from demolition.

Indeed, Betjeman bemoaned all that he saw slipping away in the wake of the industrialisation of Britain. The town of Slough had acquired up to 850 new factories just before the Second World War and was the epitome of all that he saw wrong with modernity, the “menace to come”. His poem Slough begins:

Come, friendly bombs, and fall on Slough!
It isn’t fit for humans now

Somewhat harsh, perhaps. On the centenary of Betjeman’s birth in 2006 his daughter Candida Lycett-Green apologised to the people of Slough on his behalf and said that her father had regretted writing the poem. He may well have regretted picking on a particular town but I doubt that his sentiments had changed regarding the changing urban architectural landscape.

The first poem of Betjeman’s I came across was arguably about another world in the process of being subsumed by the march of progress and the Second World War. The Subaltern’s Love Song is a gentle poem reflecting the middle-class culture of Surrey at the time it was written in 1941. The story is imagined, though the muse of his poem was very real: Miss Joan Hunter Dunn worked at the canteen at the University of London where Betjeman was working. He was so taken by her that he was inspired to write the poem, imagining himself as a subaltern (a junior officer in the military) in her thrall throughout a breathless series of summer activities that ends in their engagement.

Eleven quatrains of flowing ten-syllable iambic rhythm tell the unfolding story of the imaginary love affair, and it does it with wit and sparkle. Let’s leave aside the fact that its writer was married at the time!

Miss J.Hunter Dunn, Miss J.Hunter Dunn,
Furnish’d and burnish’d by Aldershot sun,
What strenuous singles we played after tea,
We in the tournament – you against me!

Love-thirty, love-forty, oh! weakness of joy,
The speed of a swallow, the grace of a boy,
With carefullest carelessness, gaily you won,
I am weak from your loveliness, Joan Hunter Dunn

Miss Joan Hunter Dunn, Miss Joan Hunter Dunn,
How mad I am, sad I am, glad that you won,
The warm-handled racket is back in its press,
But my shock-headed victor, she loves me no less.

Her father’s euonymus shines as we walk,
And swing past the summer-house, buried in talk,
And cool the verandah that welcomes us in
To the six-o’clock news and a lime-juice and gin.

The scent of the conifers, sound of the bath,
The view from my bedroom of moss-dappled path,
As I struggle with double-end evening tie,
For we dance at the Golf Club, my victor and I.

On the floor of her bedroom lie blazer and shorts,
And the cream-coloured walls are be-trophied with sports,
And westering, questioning settles the sun,
On your low-leaded window, Miss Joan Hunter Dunn.

The Hillman is waiting, the light’s in the hall,
The pictures of Egypt are bright on the wall,
My sweet, I am standing beside the oak stair
And there on the landing’s the light on your hair.

By roads “not adopted”, by woodlanded ways,
She drove to the club in the late summer haze,
Into nine-o’clock Camberley, heavy with bells
And mushroomy, pine-woody, evergreen smells.

Miss Joan Hunter Dunn, Miss Joan Hunter Dunn,
I can hear from the car park the dance has begun,
Oh! Surrey twilight! importunate band!
Oh! strongly adorable tennis-girl’s hand!

Around us are Rovers and Austins afar,
Above us the intimate roof of the car,
And here on my right is the girl of my choice,
With the tilt of her nose and the chime of her voice.

And the scent of her wrap, and the words never said,
And the ominous, ominous dancing ahead.
We sat in the car park till twenty to one
And now I’m engaged to Miss Joan Hunter Dunn.

John Betjeman

Robert Frost’s The Road Not Taken (1916)

One positive consequence of the lockdown has been, for me and surely for many others, the re-discovery of the benefits of walking the trails near one’s home. Virtually every day throughout this period I have strode out and delved into the woods, walking wherever the mood takes me and discovering that the myriad of criss-crossing trails allow for a near-infinite choice of different routes to take. Coupled with the coincident good weather and the seasonal blooming of the bluebells, these jaunts have been a source of great pleasure.

Occasionally, I make out a quite faint trail, perhaps once used but for some reason now largely untrodden and overgrown, and I take it, putting me in mind of that famous poem The Road Not Taken by the American Robert Frost, in which he says:

Two roads diverged in a wood, and I—
I took the one less traveled by

This idea of “The Road Not Taken” has taken off in the public imagination and you can find its key lines on mugs, fridge magnets and in greeting cards, and it has an Eat-Pray-Love-style vibe about it. Of course, the first interpretation a reader is likely to leap to, reading the lines above, is one of individualism and self-assertion (“I don’t go with the mainstream, me”), but actually, when you read the poem, it’s not quite that simple: the two ways “equally lay / In leaves no step had trodden black” and “the passing there / Had worn them really about the same”, which is to say, they’re interchangeable. So it’s not really about well-trodden versus untrodden, or going with or against the crowd; it’s a subtler commentary about random choices, about freewill versus determinism. Like in the movie Sliding Doors, some split-second, this-way-or-that-way choices are bound to beget markedly different consequences, but you can never know beforehand which is right. Such is life.

Whatever its interpretation, its genesis actually sprung from a surprisingly literal source. Frost spent the years 1912-1915 in England, where he befriended English-Welsh poet Edward Thomas who, when out walking with Frost, would often regret not having taken a different path and would sigh over what they might have seen and done. Frost liked to tease Thomas: “No matter which road you take, you always sigh and wish you’d taken another!”.

So it’s ironic that Frost initially meant the poem to be somewhat light-hearted when it turned out to be anything but. It’s the hallmark of the true poet, though, to take an everyday experience and transform it into something much more. Frost certainly succeeds in imbuing his short poem with an enigmatic appeal. Here it is in full, and may the roads you choose in life’s journey be the right ones!

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.

Robert Frost

William Wordsworth’s Daffodils (1807)

The verges near where I live are seasonally awash with daffodils, as no doubt are yours if you live virtually anywhere in the UK, so what better time to take a look at that classic poem that regularly makes its way into the nation’s favourite poem lists, namely William Wordsworth’s I Wandered Lonely as a Cloud (aka Daffodils)? I’m less certain about nowadays, but when I was young, this poem was the one that literally everyone knew. If pushed to quote a line of poetry you could always fall back upon “I wandered lonely as a cloud” in the same way you might have said “To be or not to be” if pushed to quote Shakespeare.

Wordsworth was the man who helped to launch the Romantic movement in English literature when, in 1798, he published Lyrical Ballads with Samuel Taylor Coleridge. As well as being a volume of poems by the two men, the work included a preface expounding the poets’ literary theory and principles. They wanted to make poetry accessible to the average person by writing verse in common, everyday language and with common, everyday subjects as the focus. This was against the grain, of course – how often do we find an artist, famous to us today, pushing the boundaries of convention in their own time?

Although initially received modestly, Lyrical Ballads came to be seen as a masterpiece and launched both poets into the public gaze, so when in 1807 Wordsworth published Poems, in Two Volumes, including Daffodils, he was already a well-known figure in literary circles. Wordsworth had talked of poetry being “the spontaneous overflow of powerful feelings: it takes its origin from emotion recollected in tranquility”, and Daffodils is the perfect illustration of what he meant ( For oft, when on my couch I lie, In vacant or in pensive mood, They flash upon that inward eye, Which is the bliss of solitude…) .

It was inspired by Wordsworth and his sister Dorothy having come across a long and striking swathe of daffodils whilst out on a stroll around Ullswater in April 1802. Dorothy was a keen diarist who recorded her own feelings about the daffodils, and this likely helped William frame his poem, and indeed, Wordsworth’s wife Mary also contributed a couple of lines to the poem: it was a real family affair. If you want to remind yourself of the poem beyond its immortal opening line, here it is…

I wandered lonely as a cloud
That floats on high o’er vales and hills,
When all at once I saw a crowd,
A host, of golden daffodils;
Beside the lake, beneath the trees,
Fluttering and dancing in the breeze.

Continuous as the stars that shine
And twinkle on the milky way,
They stretched in never-ending line
Along the margin of a bay:
Ten thousand saw I at a glance,
Tossing their heads in sprightly dance.

The waves beside them danced; but they
Out-did the sparkling waves in glee:
A poet could not but be gay,
In such a jocund company:
I gazed—and gazed—but little thought
What wealth the show to me had brought:

For oft, when on my couch I lie
In vacant or in pensive mood,
They flash upon that inward eye
Which is the bliss of solitude;
And then my heart with pleasure fills,
And dances with the daffodils.

William Wordsworth

Henry Wadsworth Longfellow’s A Psalm Of Life (1838)

The poet Henry Wadsworth Longfellow (1807-1882) is probably best known over here in the UK for his Song of Hiawatha (which I for one remember doing at school), but also in his native US for his commemorative poem about that iconic event of the American Revolution, Paul Revere’s Ride. He also composed the epic poem Evangeline, about that shameful episode in British history known as the Great Upheaval, or the Expulsion of the Acadians, during the French and Indian War of 1754-1763. This was the forced deportation by the British of thousands of the largely civilian populations from the Canadian Maritime provinces to other colonies (including Spanish Louisiana where the Acadians would become “Cajuns”, but that’s another story).

In addition to the lengthy storytelling poetry, however, there is also a short and simple poem for which Longfellow is celebrated, the inspirational A Psalm of Life. First published in 1838 in the New York magazine The Knickerbocker, it is a subtle glorification of life and its possibilities. As with Max Ehrmann’s Desiderata and Rudyard Kipling’s If, the poem is didactic in tone: an invocation to mankind to follow the right path and think positively about life.

Its subtitle is What the Heart of the Young Man Said to the Psalmist, which creates some context: it is a psalm in response to a psalm. It is an objection to the idea, gleaned by the narrator from listening to some biblical teaching, that this human life is not important; that we are made of dust and will eventually return to dust. No! he says – life is real, it’s serious, and this is not a drill…your body may return to dust but you have a soul so don’t squander your time here by worrying about death. As the seventh stanza says, we can make our lives sublime, and, departing, leave behind us footprints on the sands of time

I can’t do other than endorse that thought! Now, read on…

Tell me not, in mournful numbers,
Life is but an empty dream!
For the soul is dead that slumbers,
And things are not what they seem.

Life is real! Life is earnest!
And the grave is not its goal;
Dust thou art, to dust returnest,
Was not spoken of the soul.

Not enjoyment, and not sorrow,
Is our destined end or way;
But to act, that each to-morrow
Find us farther than to-day.

Art is long, and Time is fleeting,
And our hearts, though stout and brave,
Still, like muffled drums, are beating
Funeral marches to the grave.

In the world’s broad field of battle,
In the bivouac of Life,
Be not like dumb, driven cattle!
Be a hero in the strife!

Trust no Future, howe’er pleasant!
Let the dead Past bury its dead!
Act,— act in the living Present!
Heart within, and God o’erhead!

Lives of great men all remind us
We can make our lives sublime,
And, departing, leave behind us
Footprints on the sands of time;

Footprints, that perhaps another,
Sailing o’er life’s solemn main,
A forlorn and shipwrecked brother,
Seeing, shall take heart again
.

Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor and to wait.

Henry Wadsworth Longfellow

T S Eliot’s Macavity The Mystery Cat (1939)

Thomas Stearns (T S) Eliot (1888-1965) was a giant literary figure: one of the major poets of the 20th century, as well as essayist, publisher, playwright, and literary critic. He was born in St Louis, Missouri into a prominent Boston Brahmin family, but moved to England at the age of 25 and settled and married here, becoming a British subject in 1927.

Within a year of arriving in Britain, Eliot had published his first major poem, The Love Song of J. Alfred Prufrock (1915), which came to be regarded as a masterpiece of the Modernist movement, and he followed that up with some of the best-known poems in the English language, including The Waste Land (1922), The Hollow Men (1925), Ash Wednesday (1930), and Four Quartets (1943).

Eliot also had his whimsical side, however, and in 1939 published Old Possum’s Book of Practical Cats. This was a series of light poems about cats and their traits which he’d written throughout the thirties in letters to his godchildren (“Old Possum” was fellow poet Ezra Pound’s nickname for him). The best-known poem from that collection, Macavity the Mystery Cat, is the one that arrested my attention the moment I read it (or heard it recited) when I was a lad (it may well have been the only poem from the Book of Practical Cats that I read or heard recited, given that it was the “stand out” that primary school teachers regularly latched onto).

Eliot was a big fan of Arthur Conan Doyle’s Sherlock Holmes stories and the character of Macavity is a literary allusion to Moriarty, the arch-villain and mastermind of those stories (Holmes dubs Moriarty the “Napoleon of crime”, which is how Macavity is described in the last line of the poem). I loved that repeating final line: “Macavity’s not there!”. It conjures up the trope of the master jewel thief or gentleman spy, always one step ahead of the Law, always outwitting his pursuers. You can imagine the nonchalance.

But of course in reality it’s a cat, so it’s the spilled milk, the feathers on the lawn, the crash of a dustbin lid, the scratch on the sofa…and of course he’s never there. The little devil’s scarpered!

Here’s a recording of the man himself reciting the poem:

Macavity’s a Mystery Cat: he’s called the Hidden Paw—
For he’s the master criminal who can defy the Law.
He’s the bafflement of Scotland Yard, the Flying Squad’s despair:
For when they reach the scene of crime—Macavity’s not there!

Macavity, Macavity, there’s no one like Macavity,
He’s broken every human law, he breaks the law of gravity.
His powers of levitation would make a fakir stare,
And when you reach the scene of crime—Macavity’s not there!
You may seek him in the basement, you may look up in the air—
But I tell you once and once again, Macavity’s not there!

Macavity’s a ginger cat, he’s very tall and thin;
You would know him if you saw him, for his eyes are sunken in.
His brow is deeply lined with thought, his head is highly domed;
His coat is dusty from neglect, his whiskers are uncombed.
He sways his head from side to side, with movements like a snake;
And when you think he’s half asleep, he’s always wide awake.

Macavity, Macavity, there’s no one like Macavity,
For he’s a fiend in feline shape, a monster of depravity.
You may meet him in a by-street, you may see him in the square—
But when a crime’s discovered, then Macavity’s not there!

He’s outwardly respectable. (They say he cheats at cards.)
And his footprints are not found in any file of Scotland Yard’s
And when the larder’s looted, or the jewel-case is rifled,
Or when the milk is missing, or another Peke’s been stifled,
Or the greenhouse glass is broken, and the trellis past repair
Ay, there’s the wonder of the thing! Macavity’s not there!

And when the Foreign Office find a Treaty’s gone astray,
Or the Admiralty lose some plans and drawings by the way,
There may be a scrap of paper in the hall or on the stair—
But it’s useless to investigate—Macavity’s not there!
And when the loss has been disclosed, the Secret Service say:
It must have been Macavity!’—but he’s a mile away.
You’ll be sure to find him resting, or a-licking of his thumb;
Or engaged in doing complicated long division sums.

Macavity, Macavity, there’s no one like Macavity,
There never was a Cat of such deceitfulness and suavity.
He always has an alibi, and one or two to spare:
At whatever time the deed took place: MACAVITY WASN’T THERE !
And they say that all the Cats whose wicked deeds are widely known
(I might mention Mungojerrie, I might mention Griddlebone)
Are nothing more than agents for the Cat who all the time
Just controls their operations: the Napoleon of Crime!

2nd June 1951: American-English poet and playwright, TS Eliot (1888 – 1965). He wrote amongst many other things, ‘The Waste Land ‘ and the plays, ‘The Cocktail Party’ and ‘Murder in the Cathedral’. Original Publication: Picture Post – 5314 – Are Poets Really Necessary? – pub. 1951 (Photo by George Douglas/Picture Post/Getty Images)

Thomas Gray’s Elegy Written In A Country Churchyard (1751)

My brother-in-law Phil is a man with style (which I say because it’s true, not because there’s a slight chance he may read this blog) and when I attended his wedding back on a December day in 2007, I noted how typical of his style it was that he should have chosen, as the site for his nuptials, the wonderful St Giles parish church at Stoke Poges (actually, thinking about it, is was more likely to have been Zoe’s choice than Phil’s but let’s not let that get in the way of a good intro). It was a stylish choice, for St Giles is a wonderful example of a really old and really quaint English village church, as perfect for a wedding as can be imagined. It was also the inspiration and setting for one of the 18th century’s most famous and enduring poems, Thomas Gray’s Elegy Written in a Country Churchyard.

Thomas Gray was an English poet and classical scholar, who lived in Stoke Poges from 1750. The poem is a meditation on death and remembrance, inspired in turns by the deaths of his friend Richard West and his aunt Mary (not to mention the very near death of his friend Horace Walpole following an incident with two highwaymen, but that’s another story). Gray sent the completed poem to Walpole, who popularised it among London literary circles, and it was published in 1751.

Gray’s Elegy quickly became popular, and was printed many times and in a variety of formats, and praised by critics. It contains many phrases that have entered the common English lexicon: for example “far from the madding crowd” was used as the title of Thomas Hardy’s novel, and the terms “kindred spirit” and “paths of glory” also come from this poem (Gray also coined the term “ignorance is bliss”, though in a different poem). His elegy isn’t technically an elegy – not a conventional one at any rate – but it does contain elements of the elegiac genre and it is a thoughtful contemplation on mortality. It is worth taking the time to read or listen to it, as of course you can below.

Gray is himself buried in St Giles’ graveyard, and thus, since I was at the time an enthusiast for the hobby of discovering and visiting literary graves (or “stiff-bagging” as my sister-in-law indelicately puts it), Phil and Zoe’s choice handed me that one on a plate!

Here is a reading of the poem, with the words of the poem below, to follow along with:

The curfew tolls the knell of parting day,
The lowing herd wind slowly o’er the lea,
The plowman homeward plods his weary way,
And leaves the world to darkness and to me.

Now fades the glimm’ring landscape on the sight,
And all the air a solemn stillness holds,
Save where the beetle wheels his droning flight,
And drowsy tinklings lull the distant folds;

Save that from yonder ivy-mantled tow’r
The moping owl does to the moon complain
Of such, as wand’ring near her secret bow’r,
Molest her ancient solitary reign.

Beneath those rugged elms, that yew-tree’s shade,
Where heaves the turf in many a mould’ring heap,
Each in his narrow cell for ever laid,
The rude forefathers of the hamlet sleep.

The breezy call of incense-breathing Morn,
The swallow twitt’ring from the straw-built shed,
The cock’s shrill clarion, or the echoing horn,
No more shall rouse them from their lowly bed.

For them no more the blazing hearth shall burn,
Or busy housewife ply her evening care:
No children run to lisp their sire’s return,
Or climb his knees the envied kiss to share.

Oft did the harvest to their sickle yield,
Their furrow oft the stubborn glebe has broke;
How jocund did they drive their team afield!
How bow’d the woods beneath their sturdy stroke!

Let not Ambition mock their useful toil,
Their homely joys, and destiny obscure;
Nor Grandeur hear with a disdainful smile
The short and simple annals of the poor.

The boast of heraldry, the pomp of pow’r,
And all that beauty, all that wealth e’er gave,
Awaits alike th’ inevitable hour.
The paths of glory lead but to the grave.

Nor you, ye proud, impute to these the fault,
If Mem’ry o’er their tomb no trophies raise,
Where thro’ the long-drawn aisle and fretted vault
The pealing anthem swells the note of praise.

Can storied urn or animated bust
Back to its mansion call the fleeting breath?
Can Honour’s voice provoke the silent dust,
Or Flatt’ry soothe the dull cold ear of Death?

Perhaps in this neglected spot is laid
Some heart once pregnant with celestial fire;
Hands, that the rod of empire might have sway’d,
Or wak’d to ecstasy the living lyre.

But Knowledge to their eyes her ample page
Rich with the spoils of time did ne’er unroll;
Chill Penury repress’d their noble rage,
And froze the genial current of the soul.

Full many a gem of purest ray serene,
The dark unfathom’d caves of ocean bear:
Full many a flow’r is born to blush unseen,
And waste its sweetness on the desert air.

Some village-Hampden, that with dauntless breast
The little tyrant of his fields withstood;
Some mute inglorious Milton here may rest,
Some Cromwell guiltless of his country’s blood.

Th’ applause of list’ning senates to command,
The threats of pain and ruin to despise,
To scatter plenty o’er a smiling land,
And read their hist’ry in a nation’s eyes,

Their lot forbade: nor circumscrib’d alone
Their growing virtues, but their crimes confin’d;
Forbade to wade through slaughter to a throne,
And shut the gates of mercy on mankind,

The struggling pangs of conscious truth to hide,
To quench the blushes of ingenuous shame,
Or heap the shrine of Luxury and Pride
With incense kindled at the Muse’s flame.

Far from the madding crowd’s ignoble strife,
Their sober wishes never learn’d to stray;
Along the cool sequester’d vale of life
They kept the noiseless tenor of their way.

Yet ev’n these bones from insult to protect,
Some frail memorial still erected nigh,
With uncouth rhymes and shapeless sculpture deck’d,
Implores the passing tribute of a sigh.

Their name, their years, spelt by th’ unletter’d muse,
The place of fame and elegy supply:
And many a holy text around she strews,
That teach the rustic moralist to die.

For who to dumb Forgetfulness a prey,
This pleasing anxious being e’er resign’d,
Left the warm precincts of the cheerful day,
Nor cast one longing, ling’ring look behind?

On some fond breast the parting soul relies,
Some pious drops the closing eye requires;
Ev’n from the tomb the voice of Nature cries,
Ev’n in our ashes live their wonted fires.

For thee, who mindful of th’ unhonour’d Dead
Dost in these lines their artless tale relate;
If chance, by lonely contemplation led,
Some kindred spirit shall inquire thy fate,

Haply some hoary-headed swain may say,
“Oft have we seen him at the peep of dawn
Brushing with hasty steps the dews away
To meet the sun upon the upland lawn.

“There at the foot of yonder nodding beech
That wreathes its old fantastic roots so high,
His listless length at noontide would he stretch,
And pore upon the brook that babbles by.

“Hard by yon wood, now smiling as in scorn,
Mutt’ring his wayward fancies he would rove,
Now drooping, woeful wan, like one forlorn,
Or craz’d with care, or cross’d in hopeless love.

“One morn I miss’d him on the custom’d hill,
Along the heath and near his fav’rite tree;
Another came; nor yet beside the rill,
Nor up the lawn, nor at the wood was he;

“The next with dirges due in sad array
Slow thro’ the church-way path we saw him borne.
Approach and read (for thou canst read) the lay,
Grav’d on the stone beneath yon aged thorn.”

THE EPITAPH
Here rests his head upon the lap of Earth
A youth to Fortune and to Fame unknown.
Fair Science frown’d not on his humble birth,
And Melancholy mark’d him for her own.

Large was his bounty, and his soul sincere,
Heav’n did a recompense as largely send:
He gave to Mis’ry all he had, a tear,
He gain’d from Heav’n (’twas all he wish’d) a friend.

No farther seek his merits to disclose,
Or draw his frailties from their dread abode,
(There they alike in trembling hope repose)
The bosom of his Father and his God.

Edward Lear’s The Owl and The Pussycat (1871)

Everybody knows The Owl and the Pussycat, the nonsense poem by Edward Lear. There’s no rule that impels its inclusion in the primary school curriculum; it is just one of those pieces of our culture that gets passed down and which everyone has heard by the time they’re ten. Perhaps by osmosis. Or more likely, its appeal to many a nursery school assistant charged with entertaining a roomful of children, due to its delicious use of language, rhyme, and imagery.

First published in 1871 as part of his book Nonsense Songs, Stories, Botany, and Alphabets, Lear wrote the poem for the daughter of a friend. And like that other great Victorian purveyor of nonsense verse, Lewis Carroll, Lear had that exquisite talent for choosing just the right made-up nonsense words. ‘Runcible’, for example, as in the phrase “…which they ate with a runcible spoon”, was one such coinage, right up there with Lewis Carroll’s ‘galumphing’ and ‘frumious’ from Jabberwocky. Lear went on to use this wonderfully meaningless adjective to describe his hat, a wall, and even his cat. Incidentally, wouldn’t “The Runcible Spoon” be a great name for a café? In fact, there already is one: I came across this in the village of Hinderwell, whilst on holiday in Runswick Bay:

The Runcible Spoon cafe, Hinderwell
But is The Owl and the Pussycat meant to mean anything? Is it simply a delightful fantasy, with its owl and cat talking, playing guitar and singing songs, its pig that engages in financial transactions, and its turkey officiating at a wedding? Should we read anything into the fact that they have to sail the seas for a year and a day, travelling to the land of the Bong-Tree, in order to get a ring? Or is it perhaps making a commentary on Victorian society, cheekily subverting its norms and mores? I don’t think we need to know. Simply enjoy the vermonious* use of Lear’s words.

The Owl and the Pussy-cat went to sea
In a beautiful pea-green boat,
They took some honey, and plenty of money,
Wrapped up in a five-pound note.
The Owl looked up to the stars above,
And sang to a small guitar,
“O lovely Pussy! O Pussy, my love,
What a beautiful Pussy you are,
You are,
You are!
What a beautiful Pussy you are!”

Pussy said to the Owl, “You elegant fowl!
How charmingly sweet you sing!
O let us be married! too long we have tarried:
But what shall we do for a ring?”
They sailed away, for a year and a day,
To the land where the Bong-Tree grows
And there in a wood a Piggy-wig stood
With a ring at the end of his nose,
His nose,
His nose,
With a ring at the end of his nose.

“Dear Pig, are you willing to sell for one shilling
Your ring?” Said the Piggy, “I will.”
So they took it away, and were married next day
By the Turkey who lives on the hill.
They dined on mince, and slices of quince,
Which they ate with a runcible spoon;
And hand in hand, on the edge of the sand,
They danced by the light of the moon,
The moon,
The moon,
They danced by the light of the moon.

*vermonious? I just made it up, of course!

Edward Lear

Dante Alighieri’s Divine Comedy (1320)

“Abandon hope, all ye who enter here”. No, not to this blog (though it’s a consideration) but to the entrance to Hell, this inscription appearing on the gates thereof in the early part of Dante Alighieri’s Inferno, Book I of his Divine Comedy (Divina Commedia). Thus begins an epic journey through the Inferno (Hell), the Purgatorio (Purgatory), and the Paradiso (Heaven). And we are talking epic here: 14,233 lines of terza rima (three-line rhyming scheme in the pattern aba bcb cdc ded etc), begun in 1308 and completed in 1320, a year before Dante’s death. It is widely recognised as one of the greatest works of world literature; indeed, in T S Eliot’s estimation, “Dante and Shakespeare divide the world”.

The narrative describes Dante’s travels through Hell, Purgatory, and Heaven, allegorically representing the soul’s journey towards God. He is accompanied throughout by a guide: in Hell and Purgatory it’s the great Roman poet, Virgil, whilst in Heaven it’s Beatrice, thought to be Dante’s “ideal woman” and based on a real Florentine woman he had admired from a distance.

In Hell, Virgil shows Dante the poor souls suffering a punishment directly related to the nature of their sin. This is contrapasso (“suffer the opposite”): for example, the punishment for soothsayers and fortune-tellers (who had tried to see the future by forbidden means) is to walk with their heads on backwards so that they cannot see what is ahead. The lustful, who allowed their passions to blow them astray, are now constantly buffeted back and forth by stormy winds. Such poetic justice is similarly meted out to the gluttonous and greedy, the wrathful and violent, the fraudulent and hypocritical, and to the heretics and blasphemers. Many real personages of Dante’s time are named and shamed, damned by their incontinence in life. It paid to live an upright life in Dante’s day!

Purgatory is conceived as a terraced mountain to climb, representing spiritual growth. Dante discusses the nature of sin, vice and virtue, and moral issues prevalent in the Church and politics of the day. The 13th century was a rich time for medieval theology and philosophy, and Dante draws heavily from the body of work produced by philosophers such as Siger of Brabant, Bonaventure and Thomas Aquinas.

The third and final part, Heaven, is depicted as a series of concentric spheres around Earth, and here, Beatrice takes over the role of guide from Virgil, representing divine knowledge superseding human reason. Here we encounter the cardinal virtues, such as prudence, fortitude, justice and temperance, and ever upward, Dante finally has a vision of the ultimate and in a flash of understanding that he cannot express, he sees God himself.

If you’re imagining that a reading of the Divine Comedy could be a great adventure, you’d be right, but if you’re baulking at its length, an excellent alternative is to seek out the audio book narrated by (of all people) John Cleese, who does a smashing job of narrating this great poem.

 
Dante by Botticelli

Max Ehrmann’s Desiderata (1927)

I remember, when I was young, my grandma having this enigmatic prose poem on her wall. For some reason I never actually asked her about it; I was merely aware of it and its strangely sagacious words. Beginning strikingly with “Go placidly amid the noise and the haste…”, and continuing with a series of sage aphorisms, I assumed it to be of unknown authorship, and of ancient, perhaps biblical, origin. It was titled Desiderata, which did little to dispel the idea of antiquity.

Time moved on and the piece became half-forgotten. Many years later, however, during a family stay in Haworth, and browsing in an art shop, I came across these words again, and remarked: “My gosh, I know this poem, it used to be on my grandma’s wall!”. My beautiful and thoughtful daughter, Freya, must have quietly noted and internalised my enthusiasm, because when Father’s Day came around, I unwrapped a present from her to find the words of Desiderata carefully, painstakingly written out, as shown below.

As you can see, unlike my grandma’s Desiderata, Freya’s version supplied a name and date: Max Ehrmann and 1927, so I did a little research. Max Ehrmann was an American writer and poet, of German descent, living and working in his home town of Terre Haute, Indiana, when he wrote Desiderata (Latin for “things to be desired”). It turns out that the poem wasn’t even published during Ehrmann’s lifetime; his widow published it in The Poems of Max Ehrmann in 1948. Even then it remained largely unknown, and probably would have stayed that way had it not become the subject of a lawsuit in the seventies, after it had been printed in a magazine without permission. It was deemed by the court to have had its copyright forfeited and to be in the public domain, and this gave it the impetus to be printed in poster form and distributed widely as a set of inspirational dictums; the words connected favourably with people and ended up, as in my grandma’s case, on their walls.

So my assumption of its antiquity was way off the mark, but it seems that I wasn’t the only one to mistake its provenance: in the fifties, the rector of St Paul’s Church in Baltimore, Maryland, used the poem in a collection of devotional materials, that he headed “Old St Paul’s Church, Baltimore AC 1692” (meaning that the church had been founded in 1692). As the material was handed from one friend to another, the authorship became clouded, and a later publisher would interpret this notation as meaning that the poem itself had been found in Old St Paul’s Church, dated 1692.

This confusion no doubt added to the charm and appeal of the poem, and the words were ripe, I suppose, for the inheritors of the “make peace, not war” sensibility of the 1960s. In any event, its message is timeless and its words worthy of examination to this day, particularly at the dawn of a new year when, inundated with bad and divisive news, we might focus on the final stanza and remind ourselves that “With all its sham, drudgery, and broken dreams, it is still a beautiful world.”

Now, read on…

Desiderata
Go placidly amid the noise and the haste,
and remember what peace there may be in silence.

As far as possible, without surrender,
be on good terms with all persons.
Speak your truth quietly and clearly;
and listen to others,
even to the dull and the ignorant;
they too have their story.
Avoid loud and aggressive persons;
they are vexatious to the spirit.

If you compare yourself with others,
you may become vain or bitter,
for always there will be greater and lesser persons than yourself.
Enjoy your achievements as well as your plans.
Keep interested in your own career, however humble;
it is a real possession in the changing fortunes of time.

Exercise caution in your business affairs,
for the world is full of trickery.
But let this not blind you to what virtue there is;
many persons strive for high ideals,
and everywhere life is full of heroism.
Be yourself. Especially do not feign affection.
Neither be cynical about love,
for in the face of all aridity and disenchantment,
it is as perennial as the grass.

Take kindly the counsel of the years,
gracefully surrendering the things of youth.
Nurture strength of spirit to shield you in sudden misfortune.
But do not distress yourself with dark imaginings.
Many fears are born of fatigue and loneliness.

Beyond a wholesome discipline,
be gentle with yourself.
You are a child of the universe
no less than the trees and the stars;
you have a right to be here.
And whether or not it is clear to you,
no doubt the universe is unfolding as it should.

Therefore be at peace with God,
whatever you conceive Him to be.
And whatever your labors and aspirations,
in the noisy confusion of life,
keep peace in your soul.

With all its sham, drudgery, and broken dreams,
it is still a beautiful world.
Be cheerful. Strive to be happy.

Max Ehrmann

Christina Rossetti’s In The Bleak Midwinter (1872)

Given the season, it’s fair to assume that at some point soon you will be hearing a rendering of Christina Rossetti’s In The Bleak Midwinter. For me, it was last Sunday evening, at our local church’s Christmas carol concert, and of all the carols we know and love (or at least tolerate despite the overkill of decades’ worth of repetition), this is one I can truly get behind, due in no small measure to Gustav Holst’s fitting musical setting.

Rossetti’s poem was first published (as A Christmas Carol) in the January 1872 issue of American literary periodical, Scribner’s Monthly (thus just missing Christmas, ironically), and it presents her unique version of the nativity story. It was set to music in 1906 by Gustav Holst (the composer of The Planets suite), and again by Harold Darke in 1911. Darke’s version has become a staple of the BBC’s Carols From King’s programme, which airs each year on Christmas day, but it’s Holst’s that brings the poem to life for me.

Here is the famous first stanza of the poem:

In the bleak midwinter
Frosty wind made moan,
Earth stood hard as iron,
Water like a stone:
Snow had fallen, snow on snow
Snow on snow,
In the bleak mid-winter,
Long ago.

Rossetti sets the pre-Nativity scene unequivocally: she piles on the snow (on snow, on snow) and the very sparseness of the language builds on the sense of bleakness introduced in the first line. We get it: it was a bleak landscape (surprisingly, given that the area is sub-tropical and snow only ever falls on the Golan Heights, but let’s not nitpick).

As the poem continues, we are introduced to the familiar juxtaposition of divine power being cast in the humbling circumstances of the lowly stable, with its shepherds and wise men, oxen and asses, cherubim and seraphim. It is a simple celebration of the Christian faith, a winter warmer of an ending to thaw out the bleak snows of the first lines. But it is also a celebration of motherly love, of the mother being the only one able to care for and love her child, despite the presence of heavenly hosts.

But only his mother
In her maiden bliss
Worshipped the beloved
With a kiss

Rossetti’s poem is rightly remembered anew each Christmas, in part because of its simple language and message. With Holst’s tune, a candlelit church, and a congregation of bescarfed carollers, it’s guaranteed to get a late bloomer into the Christmas spirit. Here’s a wonderful rendition by the choir of Kings College, Cambridge…Merry Christmas!

In the bleak midwinter
Frosty wind made moan,
Earth stood hard as iron,
Water like a stone:
Snow had fallen, snow on snow
Snow on snow,
In the bleak mid-winter,
Long ago.

Our God, heaven cannot hold him
Nor earth sustain;
Heaven and earth shall flee away
When he comes to reign:
In the bleak mid-winter
A stable-place sufficed
The Lord God Almighty
Jesus Christ.

Enough for him, whom cherubim
Worship night and day,
A breastful of milk,
And a mangerful of hay:
Enough for him, whom angels
Fall down before,
The ox and ass and camel
Which adore.

Angels and archangels
May have gathered there,
Cherubim and seraphim
Thronged the air –
But only his mother
In her maiden bliss
Worshipped the beloved
With a kiss.

What can I give him,
Poor as I am?
If I were a shepherd
I would bring a lamb;
If I were a wise man
I would do my part;
Yet what I can, I give him –
Give my heart.

Christina Rossetti