Written by
Robert Pinsky |
to Robert Hass and in memory of Elliot Gilbert
Slow dulcimer, gavotte and bow, in autumn,
Bashõ and his friends go out to view the moon;
In summer, gasoline rainbow in the gutter,
The secret courtesy that courses like ichor
Through the old form of the rude, full-scale joke,
Impossible to tell in writing. "Bashõ"
He named himself, "Banana Tree": banana
After the plant some grateful students gave him,
Maybe in appreciation of his guidance
Threading a long night through the rules and channels
Of their collaborative linking-poem
Scored in their teacher's heart: live, rigid, fluid
Like passages etched in a microscopic cicuit.
Elliot had in his memory so many jokes
They seemed to breed like microbes in a culture
Inside his brain, one so much making another
It was impossible to tell them all:
In the court-culture of jokes, a top banana.
Imagine a court of one: the queen a young mother,
Unhappy, alone all day with her firstborn child
And her new baby in a squalid apartment
Of too few rooms, a different race from her neighbors.
She tells the child she's going to kill herself.
She broods, she rages. Hoping to distract her,
The child cuts capers, he sings, he does imitations
Of different people in the building, he jokes,
He feels if he keeps her alive until the father
Gets home from work, they'll be okay till morning.
It's laughter versus the bedroom and the pills.
What is he in his efforts but a courtier?
Impossible to tell his whole delusion.
In the first months when I had moved back East
From California and had to leave a message
On Bob's machine, I used to make a habit
Of telling the tape a joke; and part-way through,
I would pretend that I forgot the punchline,
Or make believe that I was interrupted--
As though he'd be so eager to hear the end
He'd have to call me back. The joke was Elliot's,
More often than not. The doctors made the blunder
That killed him some time later that same year.
One day when I got home I found a message
On my machine from Bob. He had a story
About two rabbis, one of them tall, one short,
One day while walking along the street together
They see the corpse of a Chinese man before them,
And Bob said, sorry, he forgot the rest.
Of course he thought that his joke was a dummy,
Impossible to tell--a dead-end challenge.
But here it is, as Elliot told it to me:
The dead man's widow came to the rabbis weeping,
Begging them, if they could, to resurrect him.
Shocked, the tall rabbi said absolutely not.
But the short rabbi told her to bring the body
Into the study house, and ordered the shutters
Closed so the room was night-dark. Then he prayed
Over the body, chanting a secret blessing
Out of Kabala. "Arise and breathe," he shouted;
But nothing happened. The body lay still. So then
The little rabbi called for hundreds of candles
And danced around the body, chanting and praying
In Hebrew, then Yiddish, then Aramaic. He prayed
In Turkish and Egyptian and Old Galician
For nearly three hours, leaping about the coffin
In the candlelight so that his tiny black shoes
Seemed not to touch the floor. With one last prayer
Sobbed in the Spanish of before the Inquisition
He stopped, exhausted, and looked in the dead man's face.
Panting, he raised both arms in a mystic gesture
And said, "Arise and breathe!" And still the body
Lay as before. Impossible to tell
In words how Elliot's eyebrows flailed and snorted
Like shaggy mammoths as--the Chinese widow
Granting permission--the little rabbi sang
The blessing for performing a circumcision
And removed the dead man's foreskin, chanting blessings
In Finnish and Swahili, and bathed the corpse
From head to foot, and with a final prayer
In Babylonian, gasping with exhaustion,
He seized the dead man's head and kissed the lips
And dropped it again and leaping back commanded,
"Arise and breathe!" The corpse lay still as ever.
At this, as when Bashõ's disciples wind
Along the curving spine that links the renga
Across the different voices, each one adding
A transformation according to the rules
Of stasis and repetition, all in order
And yet impossible to tell beforehand,
Elliot changes for the punchline: the wee
Rabbi, still panting, like a startled boxer,
Looks at the dead one, then up at all those watching,
A kind of Mel Brooks gesture: "Hoo boy!" he says,
"Now that's what I call really dead." O mortal
Powers and princes of earth, and you immortal
Lords of the underground and afterlife,
Jehovah, Raa, Bol-Morah, Hecate, Pluto,
What has a brilliant, living soul to do with
Your harps and fires and boats, your bric-a-brac
And troughs of smoking blood? Provincial stinkers,
Our languages don't touch you, you're like that mother
Whose small child entertained her to beg her life.
Possibly he grew up to be the tall rabbi,
The one who washed his hands of all those capers
Right at the outset. Or maybe he became
The author of these lines, a one-man renga
The one for whom it seems to be impossible
To tell a story straight. It was a routine
Procedure. When it was finished the physicians
Told Sandra and the kids it had succeeded,
But Elliot wouldn't wake up for maybe an hour,
They should go eat. The two of them loved to bicker
In a way that on his side went back to Yiddish,
On Sandra's to some Sicilian dialect.
He used to scold her endlessly for smoking.
When she got back from dinner with their children
The doctors had to tell them about the mistake.
Oh swirling petals, falling leaves! The movement
Of linking renga coursing from moment to moment
Is meaning, Bob says in his Haiku book.
Oh swirling petals, all living things are contingent,
Falling leaves, and transient, and they suffer.
But the Universal is the goal of jokes,
Especially certain ethnic jokes, which taper
Down through the swirling funnel of tongues and gestures
Toward their preposterous Ithaca. There's one
A journalist told me. He heard it while a hero
Of the South African freedom movement was speaking
To elderly Jews. The speaker's own right arm
Had been blown off by right-wing letter-bombers.
He told his listeners they had to cast their ballots
For the ANC--a group the old Jews feared
As "in with the Arabs." But they started weeping
As the old one-armed fighter told them their country
Needed them to vote for what was right, their vote
Could make a country their children could return to
From London and Chicago. The moved old people
Applauded wildly, and the speaker's friend
Whispered to the journalist, "It's the Belgian Army
Joke come to life." I wish I could tell it
To Elliot. In the Belgian Army, the feud
Between the Flemings and Walloons grew vicious,
So out of hand the army could barely function.
Finally one commander assembled his men
In one great room, to deal with things directly.
They stood before him at attention. "All Flemings,"
He ordered, "to the left wall." Half the men
Clustered to the left. "Now all Walloons," he ordered,
"Move to the right." An equal number crowded
Against the right wall. Only one man remained
At attention in the middle: "What are you, soldier?"
Saluting, the man said, "Sir, I am a Belgian."
"Why, that's astonishing, Corporal--what's your name?"
Saluting again, "Rabinowitz," he answered:
A joke that seems at first to be a story
About the Jews. But as the renga describes
Religious meaning by moving in drifting petals
And brittle leaves that touch and die and suffer
The changing winds that riffle the gutter swirl,
So in the joke, just under the raucous music
Of Fleming, Jew, Walloon, a courtly allegiance
Moves to the dulcimer, gavotte and bow,
Over the banana tree the moon in autumn--
Allegiance to a state impossible to tell.
|
Written by
Robert Hayden |
Runs falls rises stumbles on from darkness into darkness
and the darkness thicketed with shapes of terror
and the hunters pursuing and the hounds pursuing
and the night cold and the night long and the river
to cross and the jack-muh-lanterns beckoning beckoning
and blackness ahead and when shall I reach that somewhere
morning and keep on going and never turn back and keep on going
Runagate
Runagate
Runagate
Many thousands rise and go
many thousands crossing over
0 mythic North
0 star-shaped yonder Bible city
Some go weeping and some rejoicing
some in coffins and some in carriages
some in silks and some in shackles
Rise and go or fare you well
No more auction block for me
no more driver's lash for me
If you see my Pompey, 30 yrs of age,
new breeches, plain stockings, ***** shoes;
if you see my Anna, likely young mulatto
branded E on the right cheek, R on the left,
catch them if you can and notify subscriber.
Catch them if you can, but it won't be easy.
They'll dart underground when you try to catch them,
plunge into quicksand, whirlpools, mazes,
torn into scorpions when you try to catch them.
And before I'll be a slave
I'll be buried in my grave
North star and bonanza gold
I'm bound for the freedom, freedom-bound
and oh Susyanna don't you cry for me
Runagate
Runagate
II.
Rises from their anguish and their power,
Harriet Tubman,
woman of earth, whipscarred,
a summoning, a shining
Mean to be free
And this was the way of it, brethren brethren,
way we journeyed from Can't to Can.
Moon so bright and no place to hide,
the cry up and the patterollers riding,
hound dogs belling in bladed air.
And fear starts a-murbling, Never make it,
we'll never make it. Hush that now,
and she's turned upon us, levelled pistol
glinting in the moonlight:
Dead folks can't jaybird-talk, she says;
you keep on going now or die, she says.
Wanted Harriet Tubman alias The General
alias Moses Stealer of Slaves
In league with Garrison Alcott Emerson
Garrett Douglass Thoreau John Brown
Armed and known to be Dangerous
Wanted Reward Dead or Alive
Tell me, Ezekiel, oh tell me do you see
mailed Jehovah coming to deliver me?
Hoot-owl calling in the ghosted air,
five times calling to the hants in the air.
Shadow of a face in the scary leaves,
shadow of a voice in the talking leaves:
Come ride-a my train
Oh that train, ghost-story train
through swamp and savanna movering movering,
over trestles of dew, through caves of the wish,
Midnight Special on a sabre track movering movering,
first stop Mercy and the last Hallelujah.
Come ride-a my train
Mean mean mean to be free.
|
Written by
The Bible |
“Do not enter into judgment with your servant;
For before you no one alive can be righteous.”—Ps. 143:2.
“O Jehovah, do not in your indignation reprove me,
Nor in your rage correct me.
For your own arrows have sunk themselves deep into me,
And upon me your hand is come down.
There is no sound spot in my flesh because of your denunciation.
There is no peace in my bones on account of my sin.
For my own errors have passed over my head;
Like a heavy load they are too heavy for me.
My wounds have become stinky, they have festered,
Because of my foolishness.
I have become disconcerted, I have bowed low to an extreme degree;
All day long I have walked about sad.”—Ps. 38:1-6.
“Look! With error I was brought forth with birth pains,
And in sin my mother conceived me.”
“May you purify me from sin with hyssop, that I may be clean;
May you wash me, that I may become whiter even than snow.”
“Conceal your face from my sins,
And wipe out even all my errors.”—Ps. 51:5, 7, 9.
“Happy is the one whose revolt is pardoned, whose sin is covered.
Happy is the man to whose account Jehovah does not put error,
And in whose spirit there is no deceit. . . .
My sin I finally confessed to you, and my error I did not cover.
I said: ‘I shall make confession over my transgressions to Jehovah.’
And you yourself pardoned the error of my sins.”—Ps. 32:1-5.
|
Written by
The Bible |
“As a father shows mercy to his sons,
Jehovah has shown mercy to those fearing him.
For he himself well knows the formation of us,
Remembering that we are dust.”—Ps. 103:13, 14.
“If errors were what you watch, O Jah,
O Jehovah, who could stand?
For there is the true forgiveness with you,
In order that you may be feared.
I have hoped, O Jehovah, my soul has hoped,
And for his word I have waited.”—Ps. 130:3-5.
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Written by
William Cowper |
(Exodus, xv.26)
Heal us, Emmanuel! here we are,
Waiting to feel Thy touch:
Deep-wounded souls to Thee repair
And, Saviour, we are such.
Our faith is feeble, we confess,
We faintly trust Thy word;
But wilt Thou pity us the less?
Be that far from Thee, Lord!
Remember him who once applied,
With trembling, for relief;
"Lord, I believe," with tears he cried,
"Oh, help my unbelief!"
She too, who touch'd Thee in the press,
And healing virtue stole,
Was answer'd, "Daughter, go in peace,
Thy faith hath made thee whole."
Conceal'd amid the gathering throng,
She would have shunn'd Thy view;
And if her faith was firm and strong,
Had strong misgivings too.
Like her, with hopes and fears we come,
To touch Thee, if we may;
Oh! send us not despairing home,
Send none unheal'd away!
|
Written by
The Bible |
“O Jehovah, you yourself have proved to be a real dwelling for us
During generation after generation.
Before the mountains themselves were born,
Or you proceeded to bring forth as with labor pains the earth and the productive land,
Even from time indefinite to time indefinite you are
God. . . .
For a thousand years are in your eyes but as yesterday when it is past,
And as a watch during the night.”—Ps. 90:1-4.
“Long ago you laid the foundations of the earth itself,
And the heavens are the work of your hands.
They themselves will perish, but you yourself will keep standing;
And just like a garment they will all of them wear out.
Just like clothing you will replace them, and they will finish their turn.
But you are the same, and your own years will not be completed.”—Ps. 102:25-27.
“Clouds and thick gloom are all around him; Righteousness and judgment are the established place of his throne.
Before him a very fire goes,
And it consumes his adversaries all around.
His lightnings lighted up the productive land;
The earth saw and came to be in severe pains.
The mountains themselves proceeded to melt just like wax on account of Jehovah,
On account of the Lord of the whole earth.”—Ps. 97:2-5.
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Written by
Stanley Kunitz |
1
On my way home from school
up tribal Providence Hill
past the Academy ballpark
where I could never hope to play
I scuffed in the drainage ditch
among the sodden seethe of leaves
hunting for perfect stones
rolled out of glacial time
into my pitcher’s hand;
then sprinted lickety-
split on my magic Keds
from a crouching start,
scarcely touching the ground
with my flying skin
as I poured it on
for the prize of the mastery
over that stretch of road,
with no one no where to deny
when I flung myself down
that on the given course
I was the world’s fastest human.
2
Around the bend
that tried to loop me home
dawdling came natural
across a nettled field
riddled with rabbit-life
where the bees sank sugar-wells
in the trunks of the maples
and a stringy old lilac
more than two stories tall
blazing with mildew
remembered a door in the
long teeth of the woods.
All of it happened slow:
brushing the stickseed off,
wading through jewelweed
strangled by angel’s hair,
spotting the print of the deer
and the red fox’s scats.
Once I owned the key
to an umbrageous trail
thickened with mosses
where flickering presences
gave me right of passage
as I followed in the steps
of straight-backed Massassoit
soundlessly heel-and-toe
practicing my Indian walk.
3
Past the abandoned quarry
where the pale sun bobbed
in the sump of the granite,
past copperhead ledge,
where the ferns gave foothold,
I walked, deliberate,
on to the clearing,
with the stones in my pocket
changing to oracles
and my coiled ear tuned
to the slightest leaf-stir.
I had kept my appointment.
There I stood int he shadow,
at fifty measured paces,
of the inexhaustible oak,
tyrant and target,
Jehovah of acorns,
watchtower of the thunders,
that locked King Philip’s War
in its annulated core
under the cut of my name.
Father wherever you are
I have only three throws
bless my good right arm.
In the haze of afternoon,
while the air flowed saffron,
I played my game for keeps--
for love, for poetry,
and for eternal life--
after the trials of summer.
4
In the recurring dream
my mother stands
in her bridal gown
under the burning lilac,
with Bernard Shaw and Bertie
Russell kissing her hands;
the house behind her is in ruins;
she is wearing an owl’s face
and makes barking noises.
Her minatory finger points.
I pass through the cardboard doorway
askew in the field
and peer down a well
where an albino walrus huffs.
He has the gentlest eyes.
If the dirt keeps sifting in,
staining the water yellow,
why should I be blamed?
Never try to explain.
That single Model A
sputtering up the grade
unfurled a highway behind
where the tanks maneuver,
revolving their turrets.
In a murderous time
the heart breaks and breaks
and lives by breaking.
It is necessary to go
through dark and deeper dark
and not to turn.
I am looking for the trail.
Where is my testing-tree?
Give me back my stones!
|
Written by
William Blake |
If it is true, what the Prophets write,
That the heathen gods are all stocks and stones,
Shall we, for the sake of being polite,
Feed them with the juice of our marrow-bones?
And if Bezaleel and Aholiab drew
What the finger of God pointed to their view,
Shall we suffer the Roman and Grecian rods
To compel us to worship them as gods?
They stole them from the temple of the Lord
And worshipp'd them that they might make inspir?d art abhorr'd;
The wood and stone were call'd the holy things,
And their sublime intent given to their kings.
All the atonements of Jehovah spurn'd,
And criminals to sacrifices turn'd.
|
Written by
Kahlil Gibran |
I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of the world, for there is no
Ending to my grief-stricken being.
I roamed the infinite sky, and
Soared in the ideal world, and
Floated through the firmament. But
Here I am, prisoner of measurement.
I heard the teachings of Confucius;
I listened to Brahma's wisdom;
I sat by Buddha under the Tree of Knowledge.
Yet here I am, existing with ignorance
And heresy.
I was on Sinai when Jehovah approached Moses;
I saw the Nazarene's miracles at the Jordan;
I was in Medina when Mohammed visited.
Yet I here I am, prisoner of bewilderment.
Then I witnessed the might of Babylon;
I learned of the glory of Egypt;
I viewed the warring greatness of Rome.
Yet my earlier teachings showed the
Weakness and sorrow of those achievements.
I conversed with the magicians of Ain Dour;
I debated with the priests of Assyria;
I gleaned depth from the prophets of Palestine.
Yet, I am still seeking truth.
I gathered wisdom from quiet India;
I probed the antiquity of Arabia;
I heard all that can be heard.
Yet, my heart is deaf and blind.
I suffered at the hands of despotic rulers;
I suffered slavery under insane invaders;
I suffered hunger imposed by tyranny;
Yet, I still possess some inner power
With which I struggle to great each day.
My mind is filled, but my heart is empty;
My body is old, but my heart is an infant.
Perhaps in youth my heart will grow, but I
Pray to grow old and reach the moment of
My return to God. Only then will my heart fill!
I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of of world, for there is no
Ending to my grief-stricken being.
|
Written by
Victor Hugo |
("Lorsque avec ses enfants Cain se fût enfui.")
{Bk. II}
Then, with his children, clothed in skins of brutes,
Dishevelled, livid, rushing through the storm,
Cain fled before Jehovah. As night fell
The dark man reached a mount in a great plain,
And his tired wife and his sons, out of breath,
Said: "Let us lie down on the earth and sleep."
Cain, sleeping not, dreamed at the mountain foot.
Raising his head, in that funereal heaven
He saw an eye, a great eye, in the night
Open, and staring at him in the gloom.
"I am too near," he said, and tremblingly woke up
His sleeping sons again, and his tired wife,
And fled through space and darkness. Thirty days
He went, and thirty nights, nor looked behind;
Pale, silent, watchful, shaking at each sound;
No rest, no sleep, till he attained the strand
Where the sea washes that which since was Asshur.
"Here pause," he said, "for this place is secure;
Here may we rest, for this is the world's end."
And he sat down; when, lo! in the sad sky,
The selfsame Eye on the horizon's verge,
And the wretch shook as in an ague fit.
"Hide me!" he cried; and all his watchful sons,
Their finger on their lip, stared at their sire.
Cain said to Jabal (father of them that dwell
In tents): "Spread here the curtain of thy tent,"
And they spread wide the floating canvas roof,
And made it fast and fixed it down with lead.
"You see naught now," said Zillah then, fair child
The daughter of his eldest, sweet as day.
But Cain replied, "That Eye—I see it still."
And Jubal cried (the father of all those
That handle harp and organ): "I will build
A sanctuary;" and he made a wall of bronze,
And set his sire behind it. But Cain moaned,
"That Eye is glaring at me ever." Henoch cried:
"Then must we make a circle vast of towers,
So terrible that nothing dare draw near;
Build we a city with a citadel;
Build we a city high and close it fast."
Then Tubal Cain (instructor of all them
That work in brass and iron) built a tower—
Enormous, superhuman. While he wrought,
His fiery brothers from the plain around
Hunted the sons of Enoch and of Seth;
They plucked the eyes out of whoever passed,
And hurled at even arrows to the stars.
They set strong granite for the canvas wall,
And every block was clamped with iron chains.
It seemed a city made for hell. Its towers,
With their huge masses made night in the land.
The walls were thick as mountains. On the door
They graved: "Let not God enter here." This done,
And having finished to cement and build
In a stone tower, they set him in the midst.
To him, still dark and haggard, "Oh, my sire,
Is the Eye gone?" quoth Zillah tremblingly.
But Cain replied: "Nay, it is even there."
Then added: "I will live beneath the earth,
As a lone man within his sepulchre.
I will see nothing; will be seen of none."
They digged a trench, and Cain said: "'Tis enow,"
As he went down alone into the vault;
But when he sat, so ghost-like, in his chair,
And they had closed the dungeon o'er his head,
The Eye was in the tomb and fixed on Cain.
Dublin University Magazine
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