Week 620: Claudio’s speech from ‘Measure for Measure’, by William Shakespeare

It’s a long time since we had a bit of Shakespeare, so here is Claudio’s speech from Act 3, Scene 1 of ‘Measure for Measure’. For those unfamiliar with the play, the Duke of Vienna decides he needs a break from the day job and appoints a certain Angelo to govern in his place while he ostensibly goes off on a diplomatic mission abroad (but actually hangs around disguised as a friar, just to see what happens).

Angelo takes up his post full of reforming zeal and, possibly after toying with the idea of stopping the winter fuel allowance for old age pensioners, decides instead to come down hard on fornication (a quaint old term for sex outside marriage). Unfortunately our hero Claudio has recently got a woman pregnant without quite getting round to observing the matrimonial rites, and as a result is sentenced to death.

His sister Isabella, who is a novice nun, goes to see Angelo to plead for her brother’s life. Angelo is at first unmoved but then, smitten by a fancy for Isabella, has the bright idea of sparing Claudio’s life if she will yield up her virginity to him. ‘No way!’ says Isabella and she hurries off to tell Claudio the bad news: you’re on your own in this one, bro. At first he is nobly understanding, but then, having thought about it a bit, he engages in this eloquent reflection, that feels rather like a speech from ‘Hamlet’ dropped into a lesser play, and begs Isabella to save his life even at the expense of her honour. ‘Sweet sister, let me live’. Sadly Isabella is unimpressed and just tells him to man up and stop being a wuss.

But since this is a comedy of sorts, all ends well. The Duke throws off his disguise and after some nonsense featuring a cameo appearance by a severed head pardons Claudio, deals with the despicable Angelo and in a final speech rather surprisingly proposes marriage to Isabella – there appears to be a part of being a nun that he doesn’t understand.

It is a rather odd play, and I’m not sure what moral we are meant to draw from it, unless it is that you can only rely on sisters up to a point. But I think most of us already knew that.

Ay, but to die, and go we know not where,
To lie in cold obstruction and to rot,
This sensible warm motion to become
A kneaded clod; and the delighted spirit
To bathe in fiery floods, or to reside
In thrilling region of thick-ribbèd ice,
To be imprisoned in the viewless winds
And blown with restless violence round about
The pendent world; or to be worse than worst
Of those that lawless and incertain thought
Imagine howling—’tis too horrible.
The weariest and most loathèd worldly life
That age, ache, penury, and imprisonment
Can lay on nature is a paradise
To what we fear of death.

William Shakespeare

Week 619: The Combe, by Edward Thomas

I see that badger culls are in the news again, with a Government plan to end them by 2029. This is not the place to get into a discussion of the rights and wrongs of culling, which is purportedly to prevent the spread of bovine tuberculosis, though I will say that many I have spoken too, including some farmers, feel that the slaughter of these beasts, with over 200,000 killed since the start of culling in 2009, is both inhumane and ineffective.

I remember watching for badgers one holiday evening in a wood near Cilgerran, crouching in some undergrowth not far from a rather muddy sett beneath a mossy oak. The minutes go by; I watch the patterns of ash leaves darken on the darkening sky; a blackbird pinks, a wood pigeon murmurs, far off a horse whinnies. I start to nod off, head on knees, pleasantly lassitudinous from a day of sun and exercise, but a sudden prod from my wife brings me alert. There, a few feet away, a badger is looking at us, its black-and-white mask vivid in the gloom. It turns its head from side to side, making a curious ticking, whiffling noise; then another appears, larger and not so clean looking, that rolls lumberingly along the path for a short way, then disappears down another hole. A brief enough encounter, but still a privilege, and one that it will be sad if future generations can no longer enjoy.

Edward Thomas’s poem  of course, relates not to the possibly excusable practice of culling but the quite inexcusable practice of killing for sport. Though he does not openly condemn, it is clear where his sympathies lie. And the closing appellation, ‘That most ancient Briton of English beasts’, is a masterstroke, especially given that the traditional name ‘brock’ for a badger has Celtic roots.

The Combe

The Combe was ever dark, ancient and dark.
Its mouth is stopped with brambles, thorn, and briar;
And no one scrambles over the sliding chalk
By beech and yew and perishing juniper
Down the half precipices of its sides, with roots
And rabbit holes for steps. The sun of Winter,
The moon of Summer, and all the singing birds
Except the missel-thrush that loves juniper,
Are quite shut out. But far more ancient and dark
The Combe looks since they killed the badger there,
Dug him out and gave him to the hounds,
That most ancient Briton of English beasts.

Edward Thomas

Week 618: Egan O Rahilly, by James Stephens

This quirky lament was composed by the Irish poet Egan O’Rahilly (1670-1726), or to give his name in the more Irish spelling Aodhagán (or Aogán) Ó Rathaille. Not to be confused with The O’Rahilly, Michael O’Rahilly, the subject of a poem by W.B.Yeats, who was a leader of the Irish Volunteers killed in the Easter Rising in 1916.

Egan was the last of his kind, an ollamh, a professional poet trained in a bardic school, who made his living by travelling between the houses of Irish chieftains, where he was treated with great honour. This is of course hard for a poet of today to imagine: when I was small and was asked what I wanted to be when I grew up I vacillated between being a tramp and being a poet, and it is hard to say which prospect appalled my elders more.

But O’Rahilly was unfortunate to live at a time of huge social changes, that included the Battle of the Boyne which ended the hopes of the Stuart dynasty and led to the repression of the Irish language and the death of the bardic tradition. He was to end as an embittered destitute, who never gave up on his dreams of a restored Ireland, expressed in the ‘aisling’ or vision genre of poetry which he pioneered, in which such politically dangerous aspirations are disguised as a love poem to a beautiful woman.

Egan O Rahilly
(translated from the Irish by James Stephens)

Here in a distant place I hold my tongue;
I am O Rahilly!

When I was young,
Who now am young no more,
I did not eat things picked up from the shore:
The periwinkle and the tough dog-fish
At even-tide have got into my dish!

The great, where are they now! The great had said –
This is not seemly! Bring to him instead
That which serves his and serves our dignity –
And that was done.

I am O Rahilly!
Here in a distant place he holds his tongue;
Who once said all his say, when he was young!

Week 617: Ye Who Enter In, by Jamie McKendrick

I have an uneasy relationship with Dante, at the same time admiring and a little
repulsed, though I readily concede that he is, as Sam Gamgee felt about elves, ‘a
bit above my likes and dislikes, so to speak’. I think this piece by poet and
translator Jamie McKendrick (b. 1955) is a miniature tour de force in how it
captures the way in which Dante manages simultaneously to alienate yet compel.

Ye Who Enter In
(after Antonio Machado)

To plumb the depths of hell and meet
ministers, saladins and scholars,
Marilyn Monroe and Cleopatra,
the latter naked as the day they died:
to give audience where you please
and where you don’t to curl your lip
or deftly rabbit-punch a kidney
sure that your arm is power-assisted.
To be steered about by someone who just
happens to be Virgil, and you like his poems.
to write as a chisel writes on rock
so every phrase you write resounds forever:
ABANDON ALL HOPE… You first.
No really I insist please after you.

Jamie McKendrick

Week 616: The Most of It, by Robert Frost

This poem appears in Robert Frost’s 1942 collection ‘A Witness Tree’, and for me is one of the finest poems in that collection, which I think is the last to show his lyric gift at full strength. It came after a period in which Frost had suffered a number of tragic losses in his life: the death of his daughter Marjorie in 1934, his wife’s death in 1938, and then the suicide of his son Carol in 1940, and perhaps as a result it is informed by disillusionment and loneliness, and by an absence of consolation no longer to be found in the natural world, that the poet now sees as at best indifferent, at worst disturbingly alien and even dangerous. The image of the great buck at the end has something elemental, indeed almost demonic about it, and certainly it has no interest in communicating with the wistful observer.

Despite the reference to the universe in the first line it is clear that Frost was really talking about man on earth, but with the recent SETI initiative and the discovery of ever more exoplanets one can see the poem as having acquired an additional resonance since it was written. If there is indeed alien life out there, will it do us any good to find out, or will it be just as incommunicable and set on its own purposes as the great buck?

The Most of It

He thought he kept the universe alone;
For all the voice in answer he could wake
Was but the mocking echo of his own
From some tree-hidden cliff across the lake.
Some morning from the boulder-broken beach
He would cry out on life, that what it wants
Is not its own love back in copy speech,
But counter-love, original response.
And nothing ever came of what he cried
Unless it was the embodiment that crashed
In the cliff’s talus on the other side,
And then in the far-distant water splashed,
But after a time allowed for it to swim,
Instead of proving human when it neared
And someone else additional to him,
As a great buck it powerfully appeared,
Pushing the crumpled water up ahead,
And landed pouring like a waterfall,
And stumbled through the rocks with horny tread,
And forced the underbrush – and that was all.

Robert Frost

Week 615: The Persistence of Memory, by John Burnside

John Burnside (1955-2024) was a very prolific Scottish writer who died this May. Though principally a poet he produced works of fiction, essays, reviews and also a prize-winning memoir. His is a very congenial voice, though I do sometimes feel, as with so much contemporary poetry, that his work could have done with a bit more shaping, being ever mindful of Frost’s pithy but slightly too sweeping condemnation of free verse: ‘like playing tennis with the net down’. But when Burnside gets it right, as here, he combines exactitude with a haunting music that more than compensates for any lack of formality.

The Persistence of Memory

Out in the field where, once,
we played Dead Man’s Fall,

the others are being called
through the evening dusk

– Kenny and Marek, the Corrigans, Alex McClure –
mothers and sisters calling them home for tea

from kitchens fogged with steam and buttered toast,
broth on the hot plate, ham hough and yellow lentils.

Barely a wave, then they’re gone, till no one is left,
and the dark from the woods closes in on myself alone,

the animals watching, the older gods
couched in the shadows.

Decades ago, I suppose,
though I cannot be sure.

I have waited here, under the stars,
for the longest time.

John Burnside

Week 614: Acceptance, by David Sutton

My wife and I celebrate our wedding anniversary next week, making fifty-eight in all, of which over the years I have managed to remember fifty-seven. Which is surely a pretty impressive record, though you wouldn’t think so to hear some people go on about it. So, this week I offer one of my own poems on the subject of long-married love, which I wrote a while back, but which I am glad to say is still just as applicable.

Acceptance

We stop at the garden centre for tea and cake,
Our time our own now, all the children gone,
And you talk to another couple at the next table
While I half-drowse in late October sun,
Answering your smiles on cue, but thinking
This is not me, not yet, or not today:
I am not ready for the small contentments,
Though what I want instead is hard to say.

Our forty years again, of toil and trial?
Indeed, if strength came with them to endure
All that love asks, the given and the taken,
But we have come where only loss is sure,
So I must learn new lines, an awkward actor
Who thought to have no part in age’s play.
Rehearse me, then, in love’s last role, acceptance.
Above all, till the final curtain, stay.

David Sutton

Week 613: From ‘Autumn Journal’ by Louis MacNeice

‘Autumn Journal’ by Louis MacNeice (1907-1963) is a long poem in twenty-four cantos, written between August and December 1938. It is very much a poem of its time, foreshadowing the outbreak of hostilities in 1939, which does not of course mean that it cannot be also a poem for our time.

MacNeice himself was curiously defensive about it in his introduction, as if he knew that some people might feel that this was not quite poetry as they knew it. ‘It is the nature of this poem to be neither final nor balanced. . . poetry in my opinion must be honest before anything else and I refuse to be ‘objective’ or clear-cut at the cost of honesty’. This is in line with his advocacy in ‘Modern Poetry’ for what he calls ‘an impure poetry’ that is, poetry conditioned by the poet’s life and the world around him.

The result is discursive, conversational, charged with immediacy, irregular in its rhythms, moving from theme to theme: the Munich agreement, an Oxford by-election, a visit to Spain as it fell to Franco, the Irish situation, while also interweaving the personal in the shape of reminiscences of his ex-wife. Yes, it can be prosaic, and one should not go to it expecting much in the way of lyric intensity, such as is to be found, for example, in Larkin’s ‘MCMXIV’ (see week 315) with its evocation of the parallel period just before the outbreak of the First World War. But MacNeice’s much longer form does allow for far more in the way of reflection and analysis, and it is never less than intelligent and engaged.

I give here only the closing canto, that summarises his fear and hopes for the future.

Asclepius: the Greek god of healing.

Cagney, Lombard, Bing and Garbo: James Cagney, Carole Lombard, Bing Crosby, Greta Garbo: well-known film stars of the period.

Tir nan Og: the mythical Irish land of eternal youth.

a pillar of salt: a reference to biblical story of Lot, whose wife was allegedly turned to salt when she looked back on the destruction of Sodom and Gomorrah.Rubicon: the river in northern Italy that Caesar had to cross with his legions when marching on Rome to claim the dictatorship, now a byword for any critical and irreversible decision.

XXIV

Sleep, my body, sleep, my ghost,
    Sleep, my parents and grand-parents,
And all those I have loved most:
    One man’s coffin is another’s cradle.
Sleep, my past and all my sins,
    In distant snow or dried roses
Under the moon for night’s cocoon will open
    When day begins.
Sleep, my fathers, in your graves
    On upland bogland under heather
What the wind scatters the wind saves,
    A sapling springs in a new country.
Time is a country, the present moment
    A spotlight roving round the scene;
We need not chase the spotlight,
    The future is the bride of what has been.

Sleep, my fancies and my wishes,
    Sleep a little and wake strong,
The same but different and take my blessing —
    A cradle-song.
And sleep, my various and conflicting
    Selves I have so long endured,
Sleep in Asclepius’ temple
    And wake cured.
And you with whom I shared an idyll
    Five years long,
Sleep beyond the Atlantic
    And wake to a glitter of dew and to bird-song.
And you whose eyes are blue, and whose ways are foam,
    Sleep quiet and smiling
And do not hanker
    For a perfection which can never come.
And you whose minutes patter
    To crowd the social hours,
Curl up easy in a placid corner
    And let your thoughts close in like flowers.
And you, who work for Christ, and you, as eager
    For a better life, humanist, atheist,
And you, devoted to a cause, and you, to a family,
    Sleep and may your beliefs and zeal persist.

Sleep quietly, Marx and Freud,
    The figure-heads of our transition.
Cagney, Lombard, Bing and Garbo,
    Sleep in your world of celluloid.
Sleep now also; monk and satyr,
    Cease your wrangling for a night.
Sleep, my brain, and sleep, my senses,
    Sleep, my hunger and my spite.
Sleep, recruits to the evil army,
    Who, for so long misunderstood,
Took to the gun to kill your sorrow;
    Sleep and be damned and wake up good.

While we sleep, what shall we dream?
    Of Tir nan Og or South Sea islands,
Of a land where all the milk is cream
    And all the girls are willing?
Or shall our dream be earnest of the real
    Future when we wake,
Design a home, a factory, a fortress
    Which, though with effort, we can really make?
What is it we want really?
    For what end and how?
If it is something feasible, obtainable,
    Let us dream it now,
And pray for a possible land
    Not of sleep-walkers, not of angry puppets,
But where both heart and brain can understand
    The movements of our fellows;
Where life is a choice of instruments and none
    Is debarred his natural music,
Where the waters of life are free of the ice-blockade of hunger
    And thought is free as the sun,
Where the altars of sheer power and mere profit
    Have fallen to disuse,
Where nobody sees the use
    Of buying money and blood at the cost of blood and money,
Where the individual, no longer squandered
    In self-assertion, works with the rest, endowed
With the split vision of a juggler and the quick lock of a taxi,
    Where the people are more than a crowd.
So sleep in hope of this — but only for a little;
    Your hope must wake
While the choice is yours to make,
    The mortgage not foreclosed, the offer open.

Sleep serene, avoid the backward
    Glance; go forward, dreams, and do not halt
(Behind you in the desert stands a token
    Of doubt — a pillar of salt).
Sleep, the past, and wake, the future,
    And walk out promptly through the open door
But you, my coward doubts, may go on sleeping,
    You need not wake again — not any more.
The New Year comes with bombs, it is too late
    To dose the dead with honourable intentions:
If you have honour to spare, employ it on the living;
    The dead are dead as 1938.
Sleep to the noise of running water
    To-morrow to be crossed, however deep;
This is no river of the dead or Lethe,
    To-night we sleep
On the banks of Rubicon — the die is cast;
    There will be time to audit
The accounts later, there will be sunlight later
    And the equation will come out at last.

Louis MacNeice

Week 612: Who Goes Home? by G.K.Chesterton

This is a very odd poem, at least from my perspective, since normally I find G.K.Chesterton a perfectly clear writer but on this occasion I simply do not understand what he is trying to say. If it were by some modernist poet, for whom communication with the reader was not a priority, I would simply pass on, but Chesterton is not like that at all. And it has the feel to me of a powerful and eloquent poem, if only I had the key to it.

All I can offer by way of elucidation is that the cry of ‘Who goes home?’ is a tradition of the British parliament, being uttered simultaneously by two Doorkeepers (one behind the Speaker’s chair and one in Members’ lobby) when the House rises. This is often explained as an invitation to Members to join together in bands to cross what in the past were the dangerous unlit fields between Westminster and the City or to hire boats homeward on the Thames as a party in order to save the individual fares (the same may apply to taxis nowadays). 

The ‘city set upon slime and loam’ is thus obviously London. But what is the ‘city of graves’? Who are they who ‘shall perish and understand’? Understand what? Who are the ‘men that are men again’? Whose is the blood – that of those who die defending democracy?

As usual, any help from minds more perceptive than mine will be gratefully received.

Tocsin: an alarm bell or warning signal.

Who Goes Home?

In the city set upon slime and loam
They cry in their parliament ‘Who goes home?’
And there comes no answer in arch or dome,
For none in the city of graves goes home.
Yet these shall perish and understand,
For God has pity on this great land.

Men that are men again; who goes home?
Tocsin and trumpeter! Who goes home?
For there’s blood on the field and blood on the foam
And blood on the body when Man goes home.
And a voice valedictory . . . Who is for Victory?
Who is for Liberty? Who goes home?

G. K. Chesterton


Week 611: Hospital for Defectives, by Thomas Blackburn

Although this week’s poem, as a mid-20th century composition, is relatively recent, I suspect that some readers may find its premise rather dated, in that the majority of people now, at least in the secular West, would probably go along with Einstein in giving no credence to the idea of a personal divinity who directs our affairs, while at the same time remaining well aware that this leaves a lot of big questions unanswered, like whose bright idea was it to have a universe in the first place, and why is that universe so finely tuned as to allow the emergence of beings capable of wondering why it is so finely tuned.

Be that as it may, to reject the poetry of the past because we may no longer share its belief systems is to cut ourselves off from much of our history and our humanity, and while it may seem that this week’s poem offers no answers to a non-question, there is surely always a place for its brand of reflective compassion.

Hospital for Defectives

By your unnumbered charities,
A miracle disclose,
Lord of the Images, whose love
The eyelid and the rose
Takes for a language, and today
Tell to me what is said
By these men in the turnip field
And their unleavened bread.

For all things seem to figure out
The stirrings of your heart;
And two men pick the turnips up
And two men pull the cart;
And yet between the four of them
No word is ever said,
Because the yeast was not put in
Which makes the human bread.
But three men stare on vacancy,
And one man strokes his knees;
What is the language that you speak
Through such dark vowels as these?

Lord of the Images, whose love
The eyelid and the rose
Takes for a metaphor, today,
Beneath the warder’s blows,
The unleavened man did not cry out,
Or turn his face away;
Through such men in a turnip field
What is it that you say?

Thomas Blackburn