The Books: Finders Keepers: Selected Prose 1971-2001: ‘The Indefatigable Hoof-Taps: Sylvia Plath,’ by Seamus Heaney

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On the essays shelf (yes, there are still more books to excerpt in my vast library. I can’t seem to stop this excerpts-from-my-library project. I started it in 2006!)

NEXT BOOK: Seamus Heaney’s Finders Keepers: Selected Prose 1971-2001.

Seamus Heaney and Ted Hughes were great friends. Heaney also knew Plath, casually, through his association with Hughes. His essay on Plath comes from a slight remove, which is actually a relief, since so much of the writing about Plath is over-heated, biased, or has a “J’accuse” feeling to it, highlighting her victimhood as though her suicide is the most interesting thing about her. If you love Plath, as I do, and my relationship with her work has gone on for really the majority of my life (I discovered her when I was 15) … then good strong criticism of her actual work is a breath of fresh air. Similar to Elvis Presley, to River Phoenix, to Kurt Cobain … any major artist who “checks out” early ends up making a comment on their work, on their life, through that early death. This happens whether we like it or not. And so everything starts to have portent, because it flows into that early death like an inevitable force. I dislike this approach, although I understand why it happens. What ends up happening is that the work ends up being analyzed ONLY in conjunction with that early death. This gives us the “What if” form of criticism, a level or two above fanfic, and so then more energy is spent being sad about what DIDN’T happen as opposed to joy at what DID happen. I’ve written about this before, mainly in terms of Elvis, but it’s true with a lot of other figures. Sylvia Plath is an interesting case. It IS hard to talk about Plath. How do you get all of that other stuff out of the way? All I can really do is remember my first encounter with her poetry, and how it seared through me with its power, its frightening voice, the unforgettable parade of images (the black yew tree, the buzzing bees in the orchard, the blood-red poppies, the moon rising, eyeless mannequins) … It was one of those moments that happens rarely: where an artist becomes a part of you almost instantly. I read the Ariel poems for the first time and was a fanatic for life. I was in. I would read everything she ever wrote, and I have continued to do so, over and over and over again. It has been a shifting relationship. The adolescent Sheila does not respond to what the adult Sheila responds to. The suicidal Sheila does not respond to what the well Sheila responds to. These poems shift, and morph, and change … depending on where YOU are at.

There are some things I thrilled to at 16 that did not “make the cut” once I grew up a little more. But Plath lasted.

Now about those poems that she wrote in the last months of her life. The poems that would be published posthumously in the Ariel volume. The poems that are taught in classrooms today. It is true that she wrote them at a manic speed, sometimes up to 4 poems a day. Her friends were worried. Yes, the poems were extraordinary, but they scared the shit out of people. The general reaction was: “Wow, these are amazing poems. But … uhm … are you okay?” It was not just the poems that frightened – it was the pace that also frightened. She was headed for a crash. The productivity would end. And then what? But in that time … say, September 1962 to her death in February 1963, she was on fire. The details of her life are well-known so I won’t go into it too much. The thing about these poems, the fall 1962 poems especially, is that they are highly intricate. The “bee poems”. I mean …

And I think the myth is that she tossed these off, her “madness” almost helping to create her “genius,” and blah blah blah. No. The evidence suggests the contrary. Each poem went through multiple rigorous drafts. She kept her drafts, dating them. The first draft may have been “tossed off,” but after that came the painstaking editing process – entire verses slashed, words replaced, re-writing done – all at a condensed and fiery speed. The editing process is belabored. And for Plath it was too. But she was working at warp-speed. What might have taken a month, took a 24-hour period.

There is an entire book written about the “revising” process of the Ariel poems.

Heaney’s essay on Plath is insightful and heartening to any Plath fans who get sick of the “victim narrative” that colors critical assessment of her work. I am going to excerpt from just one section of the essay, where he discusses the poem “Elm,” including its various drafts. The drafts are illuminating because it shows Plath’s mindset as well as her creativity unleashed, her filtering process, her decision-making process. You can feel her whittling away at the images until she reaches the right one. That takes a couple of drafts.

Ted Hughes felt that “Elm,” along with a couple of other key poems, represented the real breakthrough in her work. She had had semi-breakthroughs before, moments that predict the 1962 “voice”. But honestly, her 1950s work, her 1960 work … it’s still labored, careful, precocious. Effective, mind you, with a couple of flashes of what was to come (“The Moon and the Yew Tree,” “Full Fathom Five,” many others) … but Hughes gave us the image of Plath composing poems with a Thesaurus balanced on her knee, and that’s how they read.

Not so the poems that began to explode in the summer/fall of 1962, with the breakup of her marriage. “Elm” is a major poem, and represents a breaking-away from the past for Plath.

It’s fucking scary (just in case you’ve never read it before, and have to prepare yourself.) When I was in high school I had a nightmare about the fourth-to-last stanza. So, you know. Consider yourself warned.

Elm
I know the bottom, she says. I know it with my great tap root:
It is what you fear.
I do not fear it: I have been there.

Is it the sea you hear in me,
Its dissatisfactions?
Or the voice of nothing, that was your madness?

Love is a shadow.
How you lie and cry after it
Listen: these are its hooves: it has gone off, like a horse.

All night I shall gallop thus, impetuously,
Till your head is a stone, your pillow a little turf,
Echoing, echoing.

Or shall I bring you the sound of poisons?
This is rain now, this big hush.
And this is the fruit of it: tin-white, like arsenic.

I have suffered the atrocity of sunsets.
Scorched to the root
My red filaments burn and stand, a hand of wires.

Now I break up in pieces that fly about like clubs.
A wind of such violence
Will tolerate no bystanding: I must shriek.

The moon, also, is merciless: she would drag me
Cruelly, being barren.
Her radiance scathes me. Or perhaps I have caught her.

I let her go. I let her go
Diminished and flat, as after radical surgery.
How your bad dreams possess and endow me.

I am inhabited by a cry.
Nightly it flaps out
Looking, with its hooks, for something to love.

I am terrified by this dark thing
That sleeps in me;
All day I feel its soft, feathery turnings, its malignity.

Clouds pass and disperse.
Are those the faces of love, those pale irretrievables?
Is it for such I agitate my heart?

I am incapable of more knowledge.
What is this, this face
So murderous in its strangle of branches?——

Its snaky acids hiss.
It petrifies the will. These are the isolate, slow faults
That kill, that kill, that kill.

The arch Sylvia, the scholarship-girl, the straight-A student, the overachiever, the Mummy-pleaser … these identities were so strong for Plath, so engrained, that they had to be killed outright. There had to be that strong a break. The psychosis of the 1950s expectation for women … I mean, that was a huge part of it. She had internalized that stuff. Until finally it exploded in her face. From that carnage came the unforgettable voice heard in “Elm.”

Heaney is interested in the poem “Elm,” in Hughes’ observations about it (he included one of the drafts for “Elm” in the Collected Poems of Plath that he edited after her death), and also in Plath’s various drafts. I appreciate his insights because it has to do with language, primarily. Not just psychology or autobiography. But picking “the right words at the right time,” and how Plath worked at that.

Here’s an excerpt.

Excerpt from Finders Keepers: Selected Prose 1971-2001, ‘The Indefatigable Hoof-Taps: Sylvia Plath’ by Seamus Heaney

Ted Hughes has written about Sylvia Plath’s breakthrough into her deeper self and her poetic fate: he locates the critical moment in her writing at the composition of the poem called “Stones” … In this middle stretch of her journey, she practices the kind of poem adumbrated by Pound – in Canto I, for example – in which a first voice amplifies the scope of its utterance by invoking classical or legendary parallels. These poems are serenely of their age, in that the conventions of modernism and the insight of psychology are relayed in an idiom intensely personal, yet completely available. When we read, for example, the opening lines of ‘Elm,’ the owls in our own dream branches begin to halloo in recognition:

I know the bottom, she says. I know it with my great tap root:
It is what you fear.
I do not fear it: I have been there.

In his edition of the Collected Poems, Ted Hughes provides a note to ‘Elm,’ and an earlier draft from which this deeply swayed final version emerged. There are still twenty-one worksheets to go, so the following represents only what Hughes calls ‘a premature crystallization’. (The wych-elm which occasioned the poems grows on the shoulder of a moated prehistoric mound outside the house where Plath and Hughes lived.)

She is not easy, she is not peaceful;
She pulses like a heart on my hill.
The moon snags in her intricate nervous system.
I am excited seeing it there
It is like something she has caught for me.

The night is a blue pool; she is very still.
At the centre she is still, very still with wisdom.
The moon is let go, like a dead thing.
Now she herself is darkening
Into a dark world I cannot see at all.

The contrast between this unkindled, external voice and the final voice of “I know the bottom, she says” is astonishing. The draft is analytical and unaroused, a case of ego glancing around on the surface of language. In fact, what Plath is doing here is packaging insights she had arrived at in another definitive tree poem called “The Moon and the Yew Tree,” a subject set by Ted Hughes, who writes in his “Notes on the Chronological Order of Sylvia Plath’s Poems”:

Early one morning, in the dark, I saw the full moon setting on to a large yew that grows in the churchyard, and I suggested she make a poem of it. By midday, she had written it. It depressed me greatly. It’s my suspicion that no poem can be a poem that is not a statement from the powers in control of our life, the ultimate suffering and decision in us.

“Elm” clearly comes from a similar place, from the ultimate suffering and decision in Sylvia Plath, but access to that place could not occur until the right rhythm began to turn under her tongue and the sentence-sounds started to roll like flywheels of the poetic voice. The ineffectual wing-beats of “The night is a blue pool; she is very still. / At the centre she is still, very still with wisdom” are like the bird of poetry at the glass pane of intelligence, seeing where it needs to go but unable to gain entry. But the window glass is miraculously withdrawn, and deep free swoops into the blue pool and into the centre are effected with effortless penetration once the new lines begin to run:

Is it the sea you hear in me,
Its dissatisfactions?
Or the voice of nothing, that was your madness?

Love is a shadow.
How you lie and cry after it.
Listen: these are its hooves: it has gone off, like a horse.

Here too is dramatic evidence of another mark of high achievement, the interweaving of imaginative constants from different parts of the oeuvre. These hooves are related to the hooves of the runaway Ariel, just as they are also pre-echoes of the phantom hoof-taps of “Words.”

The elm utters an elmy consciousness; it communicates in tree-speak: “This is the rain now, this big hush.” But the elm speaks poet-consciousness also. What is exciting to observe in this poem is the mutation of voice; from being a relatively cool literary performance, aware of its behavior as a stand-in for a tree, it gradually turns inward and intensifies. Somewhere in the middle, between a stanza like:

I have suffered the atrocity of sunsets.
Scorched to the root
My red filaments burn and stand, a hand of wires

— between this immensely pleasurable mimesis and the far more disturbing expressionism of

I am terrified by this dark thing
That sleeps in me;
All day I feel its soft, feathery turnings, its malignity

— between these two stanzas the poem has carried itself – and the poet, and the reader – from the realm of tactful, estimable writing to the headier, less prescribed realm of the inestimable. It is therefore no surprise to read in Ted Hughes’s notes of 1970 that he perceives “Elm” as the poem which initiates the final phase, that phase whose poems I attempted to characterize earlier as seeming to have sprung into being at the behest of some unforeseen but completely irresistible command.

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We Are the Best! Girl Power: “Enter Sandman”

The band is The Warning. The musicians are: Daniela (14 years old) on guitar, Paulina (12 years old) on drums, and Alejandra (9 years old) on bass.

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Sister Rosetta Tharpe Turned 100

She was crossover before “crossover” was even really a concept. In the music of Sister Rosetta Tharpe, in her rock-star electric guitar playing – electric guitar!, you can see the future of music. You can see Little Richard. You can see Scotty Moore. You can see Keith Richards. It’s all there. She opened that ground up. She created space. It would be up to others to fill that space, and they would … but she had to get there first. She was a pioneer in every sense of the word. She should be more well-known, that’s for sure … but that’s often the case with those who get somewhere first. She was a gospel singer, who brought rhythm ‘n’ blues into her church-focused style. God was always present for her. You can feel it in her performance here. The melding of seemingly-disparate styles is what would eventually give us rock ‘n’ roll. Here it all is, encapsulated in one fabulous woman.

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First and Final Frames Side By Side

Probably many of you have seen this beautiful video making the rounds, but in case you’ve missed it, here it is. Compiled by Jacob T. Swinney, it shows a series of first and final frames of various films, shown side by side. I was happy to see The Searchers included (one of the most famous first frames AND final frames in all of cinema), but there are many dovetails of images that I hadn’t before really perceived or even thought about. Maybe too many modern films for my taste, and mostly American films too … but let’s not quibble. The point is still made about the conscious care taken by directors, and the importance of beginnings and endings.

I would recommend showing this video to any young aspiring film-maker.

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Transparent wins Best Comedy Series at GLAAD awards

Transparent creator Jill Soloway accepted the GLAAD award for Best Comedy Series last night in a beautiful and fun speech, the stage crowded with cast/writers/crew/producers. And yes, my good friend Alex is up there as well. Congratulations to everyone! I can’t wait for Season 2.

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Silhouettes and Shadows in Mildred Pierce (1945)

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Directed by Michael Curtiz
Cinematograpy by Ernest Haller

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Supernatural: Season 2, Episode 14: “Born Under a Bad Sign”

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Directed by J. Miller Tobin
Written by Cathryn Humphris

“Born Under a Bad Sign” is a fake-out, a tricky “Gotcha!”, it leads you down the wrong path, giggling behind its hand, and then it laughs in your face when the truth is revealed. Since “Playthings,” with Sam’s drunken plea to Dean, the situation has veered off into other areas, adding layers of difficulty to their lives. Sam “going dark side” has loomed like a specter since “Croatoan.” In “Born Under a Bad Sign” we get a taste of how bad it might get, but then … Ka-doink! the joke is on us. It’s just Meg getting some revenge. First time through, I was slightly annoyed by it all. Like, really? Y’all just faked me out? On further reflection, I think the fake-out works. (I’m a slow processor!) What ends up happening is that the anticipation of Sam going bad, of how Dean will handle it, of the rupture that is to come in their relationship … starts to BE the landscape of the show. It’s the anxiety in which they live, the air they breathe.

Continue reading

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Supernatural, Season 10, Episode Whatever: Open Thread

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I had hoped to get the “Born Under a Bad Sign” re-cap up today, but had a couple of work things I had to do – all good stuff that I’m excited about, but time-consuming. I should probably work on timing my re-caps better so they don’t conflict with the current season, but whatever, that’s too high-maintenance. In any case, here’s the open thread for tonight’s episode.

I won’t be watching tonight but will catch up with you all later!

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Sláinte!

Metallica singing “Whiskey in the Jar” in Dublin (with a mad hat-tip to Thin Lizzy’s version). Listen to that crowd singing in unison.

Happy St. Patrick’s Day.

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The Books: Finders Keepers: Selected Prose 1971-2001: ‘The Placeless Heaven: Another Look at Kavanagh,’ by Seamus Heaney

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On the essays shelf (yes, there are still more books to excerpt in my vast library. I can’t seem to stop this excerpts-from-my-library project. I started it in 2006!)

NEXT BOOK: Seamus Heaney’s Finders Keepers: Selected Prose 1971-2001.

Seamus Heaney talks a lot about his childhood, growing up in Ulster, a land of borders and boundaries, linguistic, social, economic, religious. These borders became interior for him, even before he knew what it meant. He was Irish. The approved literary canon was British only. He thrilled to good writing, no matter from what culture it came, but it was when he encountered the work of Patrick Kavanagh, that the roof exploded, exposing the full sky the full air, a voice that spoke of his own experience, his own background. It was a revelation, it was recognition, it was a reclamation for him. If you grow up being told, insidiously and overtly, that you are “lesser than”, and that your background is not relevant – or, at the very least, that the mainstream culture is the Default, and anything other than that is “Other” … then of course there will be shame/secrecy/weirdness around who you are. In a heightened and divided political environment, merely saying “Here is what I feel about things” becomes a radical act. Heaney absorbed that.

Patrick Kavanagh is one of the great writers of the 20th century, and one of the major voices of Ireland. Angry, wild, unbridled, talented, fearless … he wrote what he knew, and he wrote big and bold. I wrote a post about Patrick Kavanagh here, with some good background and quotes from others on his work.

Patrick Kavanagh saw his role as poet was to “name and name and name the obscure places, people, or events”. And that’s what he did. As a member of a hated minority, his “naming” was a huge threat to the status quo, to the canon, to the majority’s sense of itself. Not for him Yeats’s Celtic twilight and fairies dancing in the grass … No. He had no patience for the Anglo-Irish literary aristocracy that romanticized the Gaelic-speaking Irish Catholic poor. He was Catholic. He was poor. He was rural. He kept to that, kept to that voice, and spoke out the concerns, the ravaged history, the genocide (in his great epic poem “The Great Hunger” about the 1847 famine). Kavanagh was a political poet, for sure, but he was also a great writer of personal matters, his work keening with intense feeling, passion, an outcry against injustice, but always personal.

Like James Joyce, like Yeats (a man whose work he despised), Patrick Kavanagh is a giant looming on the Irish literary landscape. His reputation is more secure now but at the time of his writing he was sidelined. He was too Irish. Too pissed. Kavanagh took to his sidelining like a pissed-off martyr, consigned to oblivion, and taking that oblivion to mean that he had done something right. Nobody wanted to hear what he had to say. Well, FINE. I’m glossing over a lot – the man had a long career and a built-in audience. But he was not taught in schools and so this vital voice of native Ireland was kept out of that all-important canon. Patrick Kavanagh died in 1967, and he wrote up until the end (although he was a pretty bad alcoholic – some of his best work came late in life). Kavanagh took on big topics like the famine, but he also wrote about everyday life, the landscape and people and events of his surroundings. And it was this element that thrilled Heaney to no end. Why … this man comes from where I come from. And he wrote about it!!

That’s the subject of the following lecture, given by Heaney in 1985. Heaney gives a taste of what it was like growing up in Belfast at that time: There were no literary publishers, no poetry “scene” (he would help create that scene), no literary magazines, nothing. Heaney had been searching for Northern Irish poets, obscure or well-known, that spoke of their life there, that gave voice to a specific place/people. He went to Queen’s University in Belfast. He remembers not once being taught an Irish writer, let alone an Irish Ulster writer. He knew they were out there. There was Louis MacNeice. Thomas Kinsella. John Montague. But unlike Dublin, Belfast was a cultural wasteland. And then, at one point, Heaney’s headmaster leant him a copy of Kavangh’s “The Great Hunger.”

Excerpt from Finders Keepers: Selected Prose 1971-2001, ‘The Placeless Heaven: Another Look at Kavanagh’ by Seamus Heaney

Everything, at that time, was needy and hopeful and inchoate. I had had four poems accepted for publication, two by the Belfast Telegraph, one by The Irish Times and one by The Kilkenny Magazine, but still, like Keats in Yeats’s image, I was like a child with his nose pressed to a sweetshop window, gazing from behind a barrier at the tempting mysteries beyond. And then came this revelation and confirmation of reading Kavanagh. When I discovered ‘Spraying the Potatoes’ in the old Oxford Book of Irish Verse, I was excited to find details of a life which I knew intimately – but which I had always considered to be below or beyond books – being presented in a book. The barrels of blue potato spray which had stood in my own childhood like holidays of pure colour in an otherwise grey field-life – there they were, standing their ground in print. And there too was the word ‘headland’, which I guessed was to Kavanagh as local a word as ‘headrig’ was to me. Here too was the strange stillness and heat and solitude of the sunlit fields, the inexplicable melancholy of distant work-sounds, all caught in a language that was both familiar and odd.

The axle-roll of a rut-locked cart
Broke the burnt stick of noon in two.

And it was the same with ‘A Christmas Childhood.’ Once again, in the other life of print, I came upon the unregarded data of the life I had lived. Potato-pits with rime on them, guttery gaps, iced-over puddles being crunched, cows being milked, a child nicking the doorpost with a penknife and so on. What was being experienced was not some hygienic and self-aware pleasure of the text but a primitive delight in finding world become word.

I had been hungry for this kind of thing without knowing what it was I was hungering after. For example, when I graduated in 1961, I had bought Louis MacNeice’s Collected Poems. I did take pleasure in that work, especially in the hard-faced tenderness of something like ‘Postscript from Iceland’; I recognized his warm and clinkered spirit, yet I still remained at a reader’s distance. MacNeice did not throw the switch that sends writing energy sizzling into a hitherto unwriting system. When I opened his book, I still came up against the window-pane of literature. His poems arose from a mind-stuff and existed in a cultural setting which were at one remove from me and what I came from. I envied them, of course, their security in the big world of history and poetry which happened out there, far beyond the world of state scholarships, the Gaelic Athletic Association, October devotions, the Clancy Brothers, buckets and egg-boxes where I had had my being. I envied them, but I was not taken over by them the way I was taken over by Kavanagh.

At this point, it is necessary to make one thing clear. I am not affirming here the superiority of the rural over the urban/suburban as a subject for poetry, nor am I out to sponsor deprivation at the expense of cultivation. I am not insinuating that one domain of experience is more intrinsically poetical or more ethnically desirable than another. I am trying to record exactly the sensations of one reader, from a comparatively bookless background, who came into contact with some of the established poetic voices in Ireland in the early 1960s. Needless to say, I am aware of a certain partisan strain in the criticism of Irish poetry, deriving from remarks by Samuel Beckett in the 1930s and developed most notably by Anthony Cronin. This criticism regards the vogue for poetry based on images from a country background as a derogation of literary responsibility and some sort of negative Irish feedback. It is also deliberately polemical and might be worth taking up in another context; for the moment, however, I want to keep the focus personal and look at what Kavanagh has meant to one reader, over a period of a couple of decades.

Kavanagh’s genius had achieved single-handedly what I and my grammar-schooled, arts-degreed generation were badly in need of – a poetry that linked the small farm life which had produced us to the slim-volume world we were now supposed to be fit for. He brought us back to what we came from. So it was natural that, to begin with, we overvalued the subject-matter of the poetry at the expense of its salutary creative spirit. In the 1960s I was still more susceptible to the pathos and familiarity of the matter of Kavanagh’s poetry than I was alert to the liberation and subversiveness of its manner. Instead of divesting me of my first life, it confirmed that life by giving it an image. I do not mean by that that when I read The Great Hunger I felt proud to have known people similar to Patrick Maguire or felt that their ethos had been vindicated. It is more that one felt less alone and marginal as a product of that world now that it had found its expression in a work which was regarded not just as part of a national culture but as a contribution to the world’s store of true poems.

Kavanagh gave you permission to dwell without cultural anxiety among the usual landmarks of your life. Over the border, into a Northern Ireland dominated by the noticeably English accents of the local BBC, he broadcast a voice that would not be cowed into accents other than its own. Without being in the slightest way political in its intentions, Kavanagh’s poetry did have political effect. Whether he wanted it or not, his achievement was inevitably co-opted, north and south, into the general current of feeling which flowed from and sustained ideas of national identity, cultural otherness from Britain and the dream of a literature with a manner and a matter resistant to the central Englishness of the dominant tradition. No admirer of the Irish Literary Revival, Kavanagh was read initially and almost entirely in light of the Revival writers’ ambitions for a native literature.

So there I was, in 1963, with my new copy of Come Dance with Kitty Stabling, in the grip of those cultural and political pieties which Kavanagh, all unknown to me, had spent the last fifteen years or so repudiating. I could feel completely at home with a poem like ‘Shancoduff’ – which dated from the 1930s anyhow, as did ‘To the Man after the Harrow’ – and with ‘Kerr’s Ass’ and ‘Ante-Natal Dream’; their imagery, after all, was continuous with the lyric poetry of the 1940s, those Monaghan rhapsodies I had known from the Oxford Book of Irish Verse. This was the country poet at home with his country subjects and we were all ready for that. At the time, I responded to the direct force of these later works but did not immediately recognize their visionary intent, their full spiritual daring.

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