The Moor – R. S. Thomas Analysis

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The Moor

It was like a church to me.
I entered it on soft foot,
Breath held like a cap in the hand.
It was quiet.
What God there was made himself felt,
Not listened to, in clean colours
That brought a moistening of the eye,
In a movement of the wind over grass.
There were no prayers said. But stillness
Of the heart’s passions — that was praise
Enough; and the mind’s cession
Of its kingdom. I walked on,
Simple and poor, while the air crumbled
And broke on me generously as bread.

R. S. Thomas: The Moor, from Pietà, 1966

R. S. Thomas was an Anglican minister so he knew exactly what ‘traditional church’ was like but in this poem he discovers a different church while walking on his local Welsh moorland.

One enters a church with reverence taking the hat off and you expect a certain quiet – that is if there is no service in progress – so this description is an apt translation as he sets foot on the moor. And by holding his breath giving greater attention to the surrounding as he first sets foot on the moor.

But in this ‘church’ there is no listening to God via the pulpit. Here God is known as a feeling. The clean colours implying perhaps that the moor is clean and sinless – so we may assume there is no litter to corrupt the eye. If it was a windy cold day then that may have provoked a watering of the eye. On the other hand the feeling of the presence of God due to the beauty of the moor may have been so overwhelming that this caused such moisturising.

In church communication with God is by prayer – but on the moor there is direct communication between God and man via the environment.  The stillness of the heart’s passions is communication if considered as a religious response from walking on the moor in the form of a settling peace within the poet. This could then be regarded as an automatic prayer of both praise and thanks – especially by R. S. Thomas being tuned to religious thought.

The mind’s cession of its kingdom gives an emphasis to the exhilaration in this moment such that the mind is expanded in wonderment in trying to give comprehension. But then the move as he walks on – the breaking away from this intense communion – clearly likened to a church communion where there is the breaking of bread.

I think in today’s twenty four by seven world we all need to find time to escape into a place of solitude – to find our own moor and perhaps in the still and beauty of a such a sacred place experience the presence of God and a settling within. If my bible memory is correct JC had to do likewise when he was overwhelmed by the masses that pressed in on him.

R. S. Thomas on Wikipedia.

Here are some wonderful images of the Welsh Moor on Tom Clark’s Blog.

Fruhlingsglaube – Johann Ludwig Uhland and Schubert

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Floriade15Floriade – Spring Flower Festival in Commonwealth Gardens Canberra

It is Spring in Australia and here is a German poem by the romantic lyric poet Johann Ludwig Uhland (1787-1862).

Fruhlingsglaube

Die linden Lüfte sind erwacht,
Sie säuseln und wehen Tag und Nacht,
Sie schaffen an allen Enden.
O frischer Duft, o neuer Klang!
Nun, armes Herze, sei nicht bang!
Nun muß sich alles, alles wenden.

Die Welt wird schöner mit jedem Tag,
Man weiß nicht, was noch werden mag,
Das Blühen will nicht enden;
Es blüht das fernste, tiefste Tal:
Nun, armes Herz, vergiß der Qual!
Nun muß sich alles, alles wenden.

Below are two translations from the internet …

Spring’s Faith (re: this Blogspot post)

The mild breezes are awakened,
They whisper and move day and night,
And are at work everywhere.
O fresh scent, o new sound!
Now, poor heart, don’t be afraid.
Now all, all must change.

The world is more beautiful with every day,
One knows not what yet may be,
The flowering will not end.
Even the deepest, most distant valley blooms.
Now, poor heart, forget your torment.
Now all, all must change.

Faith in Spring (Re -Poemhunter)

The gentle winds are awakened,
They murmur and waft day and night,
They create in every corner.
Oh fresh scent, oh new sound!
Now, poor dear, fear not!
Now everything, everything must change.
The world becomes more beautiful with each day,
One does not know what may yet happen,
The blooming doesn’t want to end.
The farthest, deepest valley blooms:
Now, poor dear, forget the pain!
Now everything, everything must change.

This highlights the problems with translations. It is a often a matter of personal taste for some words may be more fitting to the theme than others. It is up to the reader to choose. It may be a case of taking a combination from various translations to fit your preference. For example the first three lines could be as follows …

The gentle winds awake – (I prefer gentle to mild)
They murmur and waft day and night
And are at work every where

However of more importance, this poem inspired Franz Schubert‘s, (1797-1828) to compose a lieder and this is a link to a Youtube video of Dietrich Fischer-Dieskau singing Fruhlingsglaube  … and here is the text from this song …

the gentle breezes have awakened,
they whisper and float day and night,
they create on all sides.
On all sides.
O fresh fragrance, O new sound!
O new sound!
Now, poor heart, be not afraid!
Now all, all must change.
Now all, all must change.

The world becomes more beautiful with every day,
No one knows what may become,
The blossoming will not end;
It will not end;
It blooms in the farthest, deepest valley:
It blooms in the deepest valley:
Now, poor heart, forget thy pain!
Now all, all must change.
Now all, all must change.

… so again the original poem is transformed and in this case married into a new art-form while still retaining the essence of the text and if you have watched and listened to the Youtube video you will see that ‘Spring images’ also accompany both the audio and the words.

Clearly if it hadn’t been for Schubert this poem would not have reached such prominence in the public ear.

Considering the line … The world becomes more beautiful with every day … I immediately thought of Gerard Manley Hopkins and … The world is charged with the grandeur of God from ‘God’s Grandeur’ – whether or not we are able to see beauty in each day is another matter!

Cats – Arthur Tessimond – Comments

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Cats

Cats no less liquid than their shadows
Offer no angles to the wind.
They slip, diminished, neat through loopholes
Less than themselves; will not be pinned

To rules or routes for journeys; counter
Attack with non-resistance; twist
Enticing through the curving fingers
And leave an angered empty fist.

They wait obsequious as darkness
Quick to retire, quick to return;
Admit no aim or ethics; flatter
With reservations; will not learn

To answer to their names; are seldom
Truly owned till shot or skinned.
Cats no less liquid than their shadows
Offer no angles to the wind.

Arthur Tessimond

This poem was sent to me by a friend. Looking at the first two lines (and the last two lines) …

Cats no less liquid than their shadows
Offer no angles to the wind.

An interesting way in describing the very nature of the cat as a cat is very much ‘disappearing liquid’ in its movements and you will never find a cat left open to any wayward wind.

This poem must be read to appreciate the soft sibilant sounds so suggestive of the stealth movement of the cat. Words like less, liquid, slip, loopholes involve holding the tongue at the back of the top front teeth. And I’m sure that they do squeeze through spaces much smaller that their bodies. They are known to be very independent and do their own thing without regard for their owner – though I can’t speak first hand on this matter as I have never owned a cat. To what extent they avoid rather than engage I guess dependents on whether they can find appropriate escape when confronted.

To wait obsequious as darkness gives a certain oxymoronic flavour to the likes of hidden attendance in disappearing and reappearing according to disposition. It looks likes training the cat is a difficult proposition – all I can say is perhaps Arthur Tessimond has had firsthand experience with a difficult creature.

An abrupt harsh ending in definition – a cat can only be known when shot or skinned.

The second and fourth lines in each stanza have end-word rhyme. Enjambment at the end of the first and third stanzas follows the liquid flow of the cat text.

Here is a link to Arthur Seymour John Tessimond on Wikipedia.

Beach Burial – Kenneth Slessor – Analysis

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SeaGrave

This memorial is dedicated to the men and women lost at sea from merchant vessels in war and peace. The photo was taken in the grounds of the National ANZAC Centre. Albany Western Australia. It was from Albany that the first fleet of vessels left carrying Australian and New Zealand troops for WWI battlefields, leaving on the first of November 1914. A second fleet of vessels left in December of that year. (ANZAC = Australian and New Zealand Army Corps).

Beach Burial

Softly and humbly to the Gulf of Arabs
The convoys of dead sailors come;
At night they sway and wander in the waters far under,
But morning rolls them in the foam.

Between the sob and clubbing of gunfire
Someone, it seems, has time for this,
To pluck them from the shallows and bury them in burrows
And tread the sand upon their nakedness;

And each cross, the driven stake of tidewood,
Bears the last signature of men,
Written with such perplexity, with such bewildered pity,
The words choke as they begin –

“Unknown seaman” – the ghostly pencil
Wavers and fades, the purple drips,
The breath of wet season has washed their inscriptions
As blue as drowned men’s lips,

Dead seamen, gone in search of the same landfall,
Whether as enemies they fought,
Or fought with us, or neither; the sand joins them together,
Enlisted on the other front.

El Alamein

Kenneth Slessor

I think this is one of the most moving and well-constructed of all Australian war poems. Look at the construction of the third line in each stanza. For example … At night they sway and wander in the waters far under – ^ ^ ^ ^ ^ ^^ ^ ^ ^^ ^ ^^ thirteen syllables, a long line reflecting the action of the drifting dead over time, internal rhyme and alliteration with a bobbing rhythm.

Apart from a quiet, muted, sad voice in the choice of apt but simple words one thing that gives added poignancy is the fact that it is an after the event poem … the outcome of war set against the background of the action … a reversal of the theatre … and easily visualised by beach oriented Australians. And in the end, despite the many differences, the coming together of humanity entering the afterlife as one.

Isn’t it sad too that they were lost in the waves and then after burial their inscriptions are lost too by the rain.

In a lecture to students Kenneth Slessor did explain his intent by the last words of the last line … the other front. I have no record of this but my interpretation is that all humanity may be regarded as enlisted by the creator. In other words created for a common purpose involving action. The nature of the other front is up to debate but my take involves the path to eternity.

Footnote …

Here is a link to Kenneth Slessor on Wikipedia.

Some have labelled his work lacking … Judith Wright for instance uses the terms “skeletal” and “lacking in content” (from Preoccupations in Australian Poetry 1965). I do not find him so … maybe there is confusion between poetry and philosophy.

We should not let the philosophy of a person colour the way we view the work … I find his Five Bells poem for instant over-flowing in a desire to find out a reason behind life and in this way full of content. Apparently he wrote some light verse which I have not seen … in contrast to the well-known Five Bells and Beach Burial.

Note – El Alamein was really the turning point in the second World War. It was the first major battle that the Allies won. Although the battle was fought on the sands of Egypt there were plenty of losses at sea. Rommel was desperate for supplies of oil and ammunition and two crucial relief merchant ships were sunk at the time of the battle in October 1942.

The Clear Air of October – Robert Bly – Analysis

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A different poem for a contrast … a bit like an abstract compared to a landscape painting …

The Clear Air of October

I can see outside the gold wings without birds
flying around, and the wells of cold water
without water standing eighty feet up in the air,
I can feel the crickets’ singing carrying them into the sky.

I know these cold shadows are falling for hundreds of miles,
crossing lawns in tiny towns, and doors of Catholic churches;
I know the horse of darkness is riding fast to the east,
carrying a thin man with no coat.

and I know the sun is sinking down great stairs,
like an executioner with a great blade walking into a cellar,
and the gold animals, the lions, and the zebras, and the pheasants,
are waiting at the head of the stairs with robbers’ eyes.

Robert Bly (1926 –

A modern contemporary American poet with a liking for Minnesota and according to The Norton Anthology …

… his poetry can be thought of as mystical imagery and …

… Bly’s favourite source is the German mystic Jakob Boehme. The epigraph from Boehme at beginning of Bly’s second book … The Light around the Body … declares “for according to the outward man, we are in this world, and according to the inward man, we are in this world … since then we are generated out of both worlds, we speak in two languages, and we must be understood also by two languages.”

Perhaps he is using a second language in the above poem?

How does the title relate to the images created by the words?

Why do the animals have robbers’ eyes?

I think an answer to the last question provides the key to unlocking meaning behind the poem.

Footnote …
Here is a link with more information on Robert Bly from Wikipedia 

The Divine Comedy – Looking into Heaven – Clive James

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Heaven (The Divine Comedy)
Canto 31 – lines 1 – 33

The form, then, of the saintly host of Christ
Was shown to me as being a white rose,
A perfect rose which, with His own blood, Christ
Has made His bride. But also there are those –
The other host – who, flying, see and sing
The glory of the Lord who holds their love
And goodness that has made them everything
They are, and there they are, at large above.
Just like a swarm of bees that first will dive
Into the flowers and then go back to turn
Their toil to nectar, treasure of the hive,
These ones I watched, for I was here to learn –
Descend headlong into the mighty flower
Of many petals, and then reascend
To where the love abides in all its power
Forever, and then, flying without end,
They swoop again, their faces living flame,
Their wings of gold, and for the rest, so white
Our fresh snow couldn’t hope to seem the same.
When they again went back down from the height
Into the bloom, they gave it, tier on tier,
The peace and order they had gained from how
They fanned their sides with wings. …

Translation of Dante’s Divine Comedy by Clive James

My interpretation of the above lines –

The form, then, of the saintly host of Christ
Was shown to me as being a white rose,
A perfect rose which, with His own blood, Christ
Has made His bride.

The host of Christ – a host is someone who presents … someone who invites and entertains … a master of ceremonies … and in the religious context the host of Christ is the consecrated bread … and the consecrated bread is the gift of Christ as the body of Christ created with his own blood – Dante represents this as a perfect white rose – it has to be white no other colour could represent Christ and it has to be perfect.

Christ has made this His Bride … the Bride of Christ gifted for the marriage of His Church through the consecrated bread (body)and wine (blood)… the words from the Anglican Communion Service define this union (marriage) – ‘We who are many are one body in Christ, for we all share in the one bread’ – the gift of life for all’. This marriage is a continual marriage as the world expands in population.

But also there are those –
The other host – who, flying, see and sing
The glory of the Lord who holds their love
And goodness that has made them everything
They are, and there they are, at large above.

Who are these ‘other hosts’ … my interpretation is that they are those that have been transformed to such an extent through the marriage of Christ that they themselves have become totally ‘Christ-like’ spiritually – and everything that they are comes from the Lord, they are flying and singing the glory of the Lord – angels also comes to mind, and they are at large –very much an active force.

Just like a swarm of bees that first will dive
Into the flowers and then go back to turn
Their toil to nectar, treasure of the hive,
These ones I watched, for I was here to learn –
Descend headlong into the mighty flower
Of many petals, and then reascend
To where the love abides in all its power
Forever, and then, flying without end,
They swoop again, their faces living flame,
Their wings of gold, and for the rest, so white
Our fresh snow couldn’t hope to seem the same.

The ‘other hosts’ are in a hive of activity being equated to the action of bees diving into the Christ-Host – the white rose – creating nectar, the treasure found in the gift of Christ and the treasure that they create returning that to the Lord (where love abides in all its power). The image of faces of living flame, wings of gold, and bodies beyond the white of snow try to give a physical representation to the spiritual transformation that has occurred – a living perfection of nature – and a nature that is dynamic and busy.

When they again went back down from the height
Into the bloom, they gave it, tier on tier,
The peace and order they had gained from how
They fanned their sides with wings.

Bees actually fan their wings when they come into the hive to control temperature. This is interesting for the implication is that the Christ-Host is supported by other hosts which give peace and order – supported by those that have become fully Christ-like.

This seems to portray Heaven and the Body of Christ not as an afternoon Sunday nap but a busy active expanding evolution.

Revolution (in the way we view creation)

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Revolution

James Ussher (1) calculated the starting point.
About 4004 years before the birth of Christ,
apparently at 9:00am on a Monday morning
in late October.

Thomas Guy (2) then annotated his holy bibles
enforcing this fact within the Church and for
years the populace believed his added words.
Then Darwin learnt that truth lies in geometry
and that a circle has no start or finish.

But if you believe in the ‘Big Bang’ theory
then everything is gradually losing energy.
Being in my latter years this is understandable,
my circulation not being what it once was.

However, we do have plenty of time up our sleeves
for our best scientists have predicted it will take
several billion years before the Sun expands and
drags the Earth within its heated arms.

So there may come a day when everything stops.
Perhaps at 11:15pm on a Saturday in September –
after the late night news.

T S Eliot plaque East Coker church

in my beginning is my end … in my end is my beginning
T. S. Eliot’s Memorial Plaque – East Coker Church, Somerset

Footnotes
1 James Ussher (4 January 1581 – 21 March 1656) was the Irish Archbishop of Armagh and Primate of All Ireland between1625 and 1656. He was a prolific scholar and church leader, famous for his chronology that sought to establish the time and date of the creation.
2 Thomas Guy (1644–1724) was a British bookseller, speculator and official publisher of bibles and from his wealth became the de facto founder of Guys Hospital in London.

It is unbelievable that the populace believed in such things for so many years. I wonder if the same is true for something in life today!

William Blake – Looking at his philosophy

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Looking at the philosophy of William Blake (1757 – 1827) Engraver/Artist/Poet

Main works include – Poetical Sketches 1783, Songs of Innocence and Experience 1794, Prophetic Poems Milton and Jerusalem 1804-20.

To see a World in a Grain of Sand
And a Heaven in a Wild Flower
Hold Infinity in the palm of your hand
And Eternity in an hour

From ‘Auguries of Innocence’

The following text is taken from the discussion of his work in Nortons Anthology –

Blake’s mythical starting point is not a transcendent God but the ‘Universal Man’ who is himself God and incorporates the cosmos – defined in his work as ‘The Human Form Divine’ – and this is given the name ‘Albion’. In his myth the fall of man is not a break from God but the falling apart of people into division – the breaking up of ‘Universal Man’.

One of four major divisions or powers (called Zoas) is the imaginative power (called Urthona) and is known as Los in the fallen world. In addition to Urthona there are 3 lower states –
Beulah (easy, relaxed innocence, without clash of ‘contraries’)
 Generation (human experience, suffering, conflicting contraries)
Ulro (Hell, bleak rationality, tyranny, static negation, isolated self-hood)

The World cycles towards redemption through these states … the redeemer is the human imagination … culminating in an apocalypse … the return to the ‘undivided condition’.

He did not know it but shared the view of a number of contemporary German philosophers – the malaise of modern culture is essentially a mode of physical disintegration and the resultant alienation from oneself, one’s world and one’s fellow human beings, and that recovery relies in the process or reintegration.

He does not cancel the fallen world but transforms it by imaginative vision. The reunion of ‘Albion’ recovers a lost vision of nature where all individuals are united as one and can feel at home.

In terms of the puritanical, threatening and joyless religion of his day he emphasised a contrary position based on – desires, energy, abundance, act and freedom – in stark contrast to reason, restraint, passivity and prohibition.

In his work ‘the marriage of Heaven and Hell’ he reversed the traditional values. This work is deliberately outrageous, and at times a comic onslaught against a timidly conventional and self-righteous society.