truth // beauty

I DIED for beauty, but was scarce
Adjusted in the tomb,
When one who died for truth was lain
In an adjoining room.

He questioned softly why I failed? 5
“For beauty,” I replied.
“And I for truth,—the two are one;
We brethren are,” he said.

And so, as kinsmen met a night,
We talked between the rooms, 10
Until the moss had reached our lips,
And covered up our names.

~Emily Dickinson

This is another of my favorites. There’s something beautifully macabre about the notion of two dead people striking up a conversation, finding in death a kinship. This poem is ultimately about my favorite subject of all, which is connection. The dead characters in the poem recognize their likeness, and proceed to converse as long as possible, “Until the moss had reached our lips / And covered up our names.” The similarity between the two continues through death into oblivion–both are alike in the reason they died, and they simultaneously become forgotten.

There is so, so much going on here–whole papers on death, obscurity, connection, the nature of truth and beauty…..I could ponder and write about this one for days. However, this poem very obviously would like to have a conversation with John Keats’s “Ode on a Grecian Urn,” so I’m going to leave them alone to talk it out.

Thou still unravish’d bride of quietness,
Thou foster-child of silence and slow time,
Sylvan historian, who canst thus express
A flowery tale more sweetly than our rhyme:
What leaf-fring’d legend haunts about thy shape
Of deities or mortals, or of both,
In Tempe or the dales of Arcady?
What men or gods are these? What maidens loth?
What mad pursuit? What struggle to escape?
What pipes and timbrels? What wild ecstasy?

Heard melodies are sweet, but those unheard
Are sweeter; therefore, ye soft pipes, play on;
Not to the sensual ear, but, more endear’d,
Pipe to the spirit ditties of no tone:
Fair youth, beneath the trees, thou canst not leave
Thy song, nor ever can those trees be bare;
Bold Lover, never, never canst thou kiss,
Though winning near the goal yet, do not grieve;
She cannot fade, though thou hast not thy bliss,
For ever wilt thou love, and she be fair!

Ah, happy, happy boughs! that cannot shed
Your leaves, nor ever bid the Spring adieu;
And, happy melodist, unwearied,
For ever piping songs for ever new;
More happy love! more happy, happy love!
For ever warm and still to be enjoy’d,
For ever panting, and for ever young;
All breathing human passion far above,
That leaves a heart high-sorrowful and cloy’d,
A burning forehead, and a parching tongue.

Who are these coming to the sacrifice?
To what green altar, O mysterious priest,
Lead’st thou that heifer lowing at the skies,
And all her silken flanks with garlands drest?What little town by river or sea shore,
Or mountain-built with peaceful citadel,
Is emptied of this folk, this pious morn?
And, little town, thy streets for evermore
Will silent be; and not a soul to tell
Why thou art desolate, can e’er return.

O Attic shape! Fair attitude! with brede
Of marble men and maidens overwrought,
With forest branches and the trodden weed;
Thou, silent form, dost tease us out of thought
As doth eternity: Cold Pastoral!
When old age shall this generation waste,
Thou shalt remain, in midst of other woe
Than ours, a friend to man, to whom thou say’st,
“Beauty is truth, truth beauty,—that is all
Ye know on earth, and all ye need to know.”

~John Keats, “Ode on a Grecian Urn”

The griefs

I measure every grief I meet
With analytic eyes;
I wonder if it weighs like mine,
Or has an easier size.

I wonder if they bore it long, 5
Or did it just begin?
I could not tell the date of mine,
It feels so old a pain.

I wonder if it hurts to live,
And if they have to try, 10
And whether, could they choose between,
They would not rather die.

I wonder if when years have piled—
Some thousands—on the cause
Of early hurt, if such a lapse 15
Could give them any pause;

Or would they go on aching still
Through centuries above,
Enlightened to a larger pain
By contrast with the love. 20

The grieved are many, I am told;
The reason deeper lies,—
Death is but one and comes but once,
And only nails the eyes.

There ’s grief of want, and grief of cold,—
A sort they call “despair”;
There ’s banishment from native eyes,
In sight of native air.

And though I may not guess the kind
Correctly, yet to me 30
A piercing comfort it affords
In passing Calvary,

To note the fashions of the cross,
Of those that stand alone,
Still fascinated to presume 35
That some are like my own.

~Emily Dickinson

My first thought is that this is an uncharacteristically long Dickinson poem. That makes sense, given the subject matter. This is Dickinson’s jam, this dwelling on pain.

My next thought is that this whole poem is basically riffing on the old saw that “misery loves company.” That’s not it exactly, of course, but I think the poem and the platitude are touching on the same general human tendency. When we’re suffering, it’s a perverse kind of comfort to know that others are, too, and to wonder about the precise nature of their pain.

I am writing this on Day 3 of a particularly nasty head cold. Also Day 3 of my back going out. Also Day 3 since the realization that I am way out of shape and I need to get myself in gear unless I want to continue throwing out my back. Good times. In the vast scheme of things, these are very small sorrows. But they are mine, dammit, and they are eating my brain at the moment.

Dickinson’s poem is a reminder that we don’t suffer alone–well, that we do, but that we are never the only ones suffering. What saddens me about this poem, though, is the sense I get from it that we will never truly understand one another’s griefs, no matter how much we may try.

This is one of those poems that makes me want to go out and defy it. While the speaker doesn’t seem to ever succeed in understanding the sufferings of those around her, it also seems that she’s relying on observation alone–she keeps wondering, guessing–but never once is there a suggestion that she sits down with anybody else and just listens.

So I think, today, in the midst of my own small griefs, that that’s this poem’s lesson for me. Maybe we can’t ever really understand each other–but we’re certainly not going to get there without trying.

A love-letter to letters

XXIII


“Going to him! Happy letter! Tell him—
Tell him the page I did n’t write;
Tell him I only said the syntax,
And left the verb and the pronoun out.
Tell him just how the fingers hurried,
Then how they waded, slow, slow, slow;
And then you wished you had eyes in your pages,
So you could see what moved them so.


“Tell him it was n’t a practised writer,
You guessed, from the way the sentence toiled;
You could hear the bodice tug, behind you,
As if it held but the might of a child;
You almost pitied it, you, it worked so.
Tell him—No, you may quibble there,
For it would split his heart to know it,
And then you and I were silenter.


“Tell him night finished before we finished,
And the old clock kept neighing ‘day!’
And you got sleepy and begged to be ended—
What could it hinder so, to say?
Tell him just how she sealed you, cautious,
But if he ask where you are hid
Until to-morrow,—happy letter!
Gesture, coquette, and shake your head!”

~Emily Dickinson

There are many strange and interesting things happening in this often-anthologized poem. Why is the entire thing in quotation marks? The speaker is addressing the letter she’s just written, which is fascinating. She’s essentially written a letter to the letter she just wrote, telling it about all the things she hasn’t written.

According to the speaker, the letter she’s just written omits verb and pronoun. In this short poem, she uses forty-four verbs and forty pronouns. I cannot think of another poem that makes such enthusiastic use of the word “it.” Interestingly, the speaker repeatedly refers to herself as “it,” while the letter is always “you.”

This entire poem is about all the things a letter doesn’t say: “the page I didn’t write,” “I only said the syntax,” “Tell him–No.” But the third stanza is where things get especially strange. She has already asked the letter to tell its recipient about the circumstances of its writing. But now she implores the letter to not tell him where it is hidden. How can it tell him where it’s hidden if it’s hidden and he doesn’t know where it is?

I think that what’s happening here over the course of the poem is the gradual conflation of the speaker with the letter–of the writer with her writing. We talk about how writers pour their hearts into their work, and in this case the act seems literal. In writing the letter, the speaker has poured herself out into it, become it. They have almost switched places–she has become “it,” while the letter is a human “you” that can tell, wish, get sleepy, flirt.

There’s something lovely in this notion that the writer becomes the writing, particularly when it comes to letters. It’s an oft-repeated platitude that handwritten letters are more personal, more intimate–and it’s true. We touch them, impart to them warmth, scent, energy, intent. We touch something that someone else then touches. We make something with our naked hands rather than by machine. We make it for one person, and one only. In writing a letter, we send a little fragment of ourselves.

We do not know how our letters will be received (on rare occasions they aren’t). To write them, to send them, to pour ourselves into the creation of them, is an act of trust. The nervousness Dickinson describes is palpable, and it reminds me of the little flip in my stomach every time I slip a letter into that irrevocable brass slot in the post office wall. A little piece of me has gone out into the world, never to return. As soon as the envelope, slim and svelte or bulging with scribbled words and glitter, falls from my fingers, I can no longer control its destiny. Often, as soon as it’s beyond my control, I think of all the things I didn’t say, the things I forgot, the things I wasn’t sure how to articulate in the moment. It’s tempting to want to call the letter back, to explain, to contextualize, to add on and flesh out.

Letter writing seems to be having a bit of a resurgence. Like the slow-food movement, it’s an attempt to be more mindful, more intentional, to slow down and appreciate–above all, to connect. This renaissance is due at least in part to the overwhelm of the internet, with its impersonal emails (Gmail now offers to finish your sentences for you with canned phrases) and shiny social media posts with premade filters that can give your restaurant meal the perfect lighting and your face the perfect makeup. A handwritten letter is not like these things. It is by definition imperfect because it is by definition human. Letters are deeply personal. We touch them, leave skin cells behind on them, lick envelopes. There is something visceral about them. In an age of filters and facebrags, letters are authentic. We send them out into the world, imperfect, and we cannot take them down, take them back, tweak them or revise them once they’ve left our hands.

There is a huge vulnerability in this irrevocability. It’s a vulnerability that modern technology discourages. It’s old-school, like the souls who still write letters. The beauty of Dickinson’s poem is that it’s still as true as the day she wrote it–maybe even truer. When we write a letter, we become that letter. We transform ourselves into words, speak ourselves into being, and then send our minds, hearts, souls, selves winging out across time and distance.

“The show is not the show”

XLIV


The show is not the show,
But they that go.
Menagerie to me
My neighbor be.
Fair play—
Both went to see.

~Emily Dickinson

This is a tiny little gem of a poem, and I adore it. I had never encountered it before. In its concision is its brilliance, and every facet sparkles. “The show is not the show” has the ring of a paradox and an aphorism in one. It is not the ostensible show that the speaker is interested in, but the informal, unintentional show that is human behavior. She watches the watchers. Her singular “neighbor” becomes a menagerie–such is the infinite possibility within a single soul. In the penultimate line, the speaker breaks with the meter of the rest of the poem to hit hard with just two words of equal emphasis–“fair play”–which is a fantastic play (haha) on the word “play”. Dickinson begins with difference and contradiction: “the show is not the show,” the watcher becomes the watched, the neighbor and she have different motivations and aims. But the poem ends, in its very last line, by uniting the opposites. Both, after all, are there for the same ultimate purpose–“to see.”

A few days ago, going through shelves and shelves of books, I ran across my copy of a script from a college production of Come Slowly, Eden, a play about the life and poetry of Emily Dickinson. It is a weird, magical, disorienting experience to look at myself, my notes, from a distance of a couple decades–and then to read this poem. The show is not the show–or not always in the ways we expect it to be.

Yearbook and script from days of yore…