Followers

Thursday, December 31, 2020

Time Is No More


TIME IS NO MORE

The sun dwells in darkness.
The moon lives in light.
The owl hunts at daytime.
The falcon prowls at night.

The dead dine with the living.
The living dream, awake.
The eternal is not the future.
The river of time is a lake.



Midnight Sun

Thursday, December 24, 2020

Three Metaphors for Prayer


THREE METAPHORS FOR PRAYER

The desert
The moon and the river at night
The swiftly sailing ship

I eat dry bread...

I eat dry bread in the desert:
It tastes like a cake of dust.
I breathe in and out powdery clouds:
Nostrils singe, snorting fire.
I swallow my own saliva:
Thick paste coats my inside throat.
How will I sustain my journey in this land
When my mouth is filled with sand?

I falter inside a steel kettle, sparks popping about.
Black footprints flame at the edges.
I am dried up, a gourd rattling seeds.
Heat waves deceive like the devil.
Thirsty, I lick at a mirage with my eyes.
Twisting, I glimpse the taskmaster sun.
Hands astride hips, he glares mercilessly,
Glowering white noon death rays.

The sky is livid, a clown murderer, crimson lips, grinning.
He spills sacksful of hot ash from above.
Multitudes, buried alive, scratch at the insides of a wooden coffin.
Spiritless as the burning air gone lifeless,
I am dark as a moonless, starless sky,
Staggering in an expanse unbounded beyond extreme sight,
Devoid of any atom of hope,
Despair, a universe expanding endlessly.

—Gonzalinho da Costa

Since centuries past the desert has long assumed the status of a practically universal symbol for dryness in Christian prayer.

Richard J. Foster describes this dryness well and connects it to the image of the desert.

“Sometimes it seems as if God is hidden from us. We do everything we know. We pray. We serve. We worship. We live as faithfully as we can. And still there is nothing—nothing! It feels as though we are ‘beating on Heaven’s door with bruised knuckles in the dark,’ to use the words of preacher George Buttrick. Times of seeming desertion and absence and abandonment appear to be universal among those who walk the path of faith.

“I am not talking about a true absence, of course, but rather a sense of absence. God is always present with us—we know that theologically—but there are times when he withdraws our consciousness of his presence.

“But these theological niceties are of little help to us when we enter the Sahara of the heart. Here we experience real spiritual desolation. We feel abandoned by friends, spouse, and God. Every hope evaporates the moment we reach for it. We question, we doubt, we struggle. We pray and the words feel rote. We turn to the Bible and find it meaningless. We turn to music and it fails to move us. We seek the fellowship of other Christians and discover only backbiting, selfishness, and egoism.

“One metaphor for these experiences of forsakenness is the desert. It is an apt image, for we indeed feel dry, barren, parched.”


—Richard J. Foster, “Praying in the Desert,” July 20, 1992, Christianity Today

Saint Ignatius of Loyola has called dryness in prayer and in the spiritual life generally, “desolation,” and he defines it in the Fourth Rule of the Spiritual Exercises:

“I call desolation all the contrary of the third rule, such as darkness of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord. Because, as consolation is contrary to desolation, in the same way the thoughts which come from consolation are contrary to the thoughts which come from desolation.”

Since he defines “desolation” in contraposition to “consolation,” we should also cite his understanding of “consolation” in the Third Rule:

“I call it consolation when some interior movement in the soul is caused, through which the soul comes to be inflamed with love of its Creator and Lord; and when it can in consequence love no created thing on the face of the earth in itself, but in the Creator of them all.

“Likewise, when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the Passion of Christ our Lord, or because of other things directly connected with His service and praise.

“Finally, I call consolation every increase of hope, faith and charity, and all interior joy which calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.”


—“14 Rules for the Discernment of Spirits by St. Ignatius of Loyola,” August 3, 2018, Scepter Publishers

Saint Ignatius, acknowledged master of the spiritual life, in the Ninth Rule gives three reasons why a soul might be afflicted by desolation:

“The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us.

“The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces.

“The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.”

Paraphrasing Saint Ignatius, we would say that the first reason is on account of the sinful habits of the soul. This condition applies to beginners in prayer and to those who have lapsed or fallen away in their spiritual journey toward God.

The second reason pertains to those who are making progress in the spiritual life and are tested by God for their spiritual good. Desolation is a trial for the proficient, so-called.

The third reason is to chide the soul concerning their own spiritual poverty before God, the origin and source of all good, urging them toward a deeper condition of humility.

The desert, therefore, is an intermittent feature of the entire spiritual journey, and descends upon both beginners and the proficient, for different reasons and for diverse purposes in the spiritual life.

The desert as a universally applicable metaphor for the spiritual life and for prayer in particular originates in the Bible.

“…it is only in the Middle East that a very influential mythic literature of the desert dating from ancient times was written—the Bible. It’s a curious fact.

“…Fraught with spiritual meaning, the desert is a central motif of the Bible, one of a handful of the most influential works of world spirituality.”

In the Bible, “the desert is a place and symbol of purification and revelation during Israel’s forty-year sojourn before the nation entered the Promised Land.”


—Gonzalinho da Costa, “Three Poems about the Desert – Analysis and Commentary,” January 17, 2019, Poetry of Gonzalinho da Costa

The desert as a locus of purification and revelation appears not only in the Pentateuch but also in the rest of the Bible.

Another image of prayer that has become commonplace in Western cultural discourse, courtesy of Saint John of the Cross, is the night, particularly the “dark night.”

THE MOON AND RIVER AND SILENCE

Guided by the moon,
Traveling downriver,
I am enraptured by silence.

All I hear is, delicate, song of my oar
As it dips gently, emerges,
Streamlets, bright notes running down the edge
Of the blade, silver spoon, glistening.

I listen to the moon…
River, warbling bird…
Illumined by silence.

Crickets dare not crack their knuckles.

—Gonzalinho da Costa

Saint John of the Cross’ “dark night” has been popularly misunderstood as a state of psychological depression or the convergence in a person’s life of especially difficult and trying events.

We will examine Saint John’s own words to clarify and explain in what the “dark night” essentially consists.

“We may say that there are three reasons for which this journey made by the soul to union with God is called night. The first has to do with the point from which the soul goes forth, for it has gradually to deprive itself of desire for all the worldly things which it possessed, by denying them to itself; the which denial and deprivation are, as it were, night to all the senses of man. The second reason has to do with the mean, or the road along which the soul must travel to this union—that is, faith, which is likewise as dark as night to the understanding. The third has to do with the point to which it travels—namely, God, Who, equally, is dark night to the soul in this life. These three nights must pass through the soul—or, rather, the soul must pass through them—in order that it may come to Divine union with God.”

—Saint John of the Cross, “The Dark Night,” Ascent of Mount Carmel, Chapter 2

The “dark night” is a period of sensual and spiritual purgation, the latter subsuming the former.

The soul that enters the “dark night” seeks union with God and undertakes the mortification of the senses and of the spirit—the spiritual faculties of the intellect and will—for this purpose, mortification which is not only active but also passive.

Saint John expounds the first two stanzas of his mystical masterpiece, “The Dark Night,” to explain this point.

“One dark night, fired with love's urgent longings—ah, the sheer grace! —I went out unseen, my house being now all stilled.

“In darkness, and secure, by the secret ladder, disguised—ah, the sheer grace!—in darkness and concealment, my house being now all stilled.”

—Saint John of the Cross, “Stanzas of the Soul,” The Dark Night of the Soul, Prologue

“In this first stanza, the soul speaks of the way it followed in its departure from love of both self and all things. Through a method of true mortification, it died to all these things and to itself. It did this so as to reach the sweet and delightful life of love with God. And it declares that this departure was a dark night. As we will explain later, this dark night signifies here purgative contemplation, which passively causes in the soul this negation of self and of all things.”

—Saint John of the Cross, “Explanation of the Stanzas,” The Dark Night of the Soul, Book I

The “dark night,” consists, therefore, in the first place, in habitual sensual and spiritual abnegation.

Saint John gives a second reason why this passage in the spiritual life is a “dark night.” God is darkness to the soul and indeed will always be so while the soul animates the mortal body, because God, being pure spirit, cannot be apprehended by the corporeal sense of sight.

True, the soul in beatitude—in heaven—apprehends or “sees” God not in darkness but in light, according to the capacity of the soul, but we are assured that in this mortal life the soul always experiences God as darkness, in varying degrees.

Scripture testifies that God is light, yes, but also affirms that God is darkness.

“He made darkness his cloak around him.” (Psalm 18:12)

“Darkness is not dark for you, and night shines as the day. Darkness and light are but one.” (Psalm 113:12)

“Solomon said, ‘The Lord intends to dwell in the dark cloud.’” (1 Kings 8:12)

A third reason why Saint John describes this stage of the spiritual journey as a “dark night” is because the pilgrim soul advancing towards union with God travels in the darkness of faith.

However, it is not a lost, undirected darkness because the soul that earnestly seeks God is assured of spiritual guidance, according to the doctrine of Saint John.

Kevin Gerald Culligan, O.C.D., demonstrates that Saint John of the Cross, in Ascent of Mount Carmel principally, advances the following propositions:

- God is a person’s principal spiritual director.

- The goal to which God leads the human person is union with himself in perfect faith, hope, and love.

- God guides the human person to divine union through human nature, especially the light of natural reason; through divine revelation, particularly as expressed in the Person of Jesus Christ, and through infused contemplation.

- Persons committed to seeking divine union are capable of following God’s guidance without the aid of a human spiritual director.

The fourth point above is worth noting because God, who is infinitely good, does not allow the soul that earnestly seeks him to wander about in confusion and misdirection. The infinitely good God guarantees their spiritual guidance.

About human spiritual direction, Saint John says the following, according to Culligan:

- Spiritual direction is a ministry in the church to help persons follow God’s guidance to divine union.

- The essential function of the spiritual director is to guide the directee along the road to union with God.

- To fulfill the role of an instrument in God’s guidance of persons to divine union through infused contemplation, the spiritual director must possess knowledge, experience, and skill in helping relationships.

—Kevin Gerald Culligan, O.C.D., “Toward a Contemporary Model of Spiritual Direction,” Ephemerides Carmeliticae, Volume 31 (1980/81), pages 33-37

In the words of Saint John of the Cross:

“God, like the sun, stands above souls ready to communicate himself. Let directors be content with disposing them for this according to evangelical perfection, which lies in emptiness of sense and spirit; and let them not desire to go any further than this in building, since that function belongs only to the Father of lights from whom descends every good and perfect gift (James 1:17)

“…directors should reflect that they themselves are not the chief agent, guide, and mover of souls in this matter, but the principal guide is the Holy Spirit, who is never neglectful of souls and they themselves are instruments for directing these souls to perfection through faith and the law of God, according to the spirit give by God to each one.”

—Saint John of the Cross, “Stanza 3,” The Living Flame of Love

In the poem, “The Moon and River and Silence,” our assurance of God’s spiritual guidance in the “dark night” is signified by the moon, which, among others, stands for the guidance of the Holy Spirit.

Worth noting is that when the Blessed Sacrament is displayed for adoration, it is placed inside a receptacle called the luna, derived from the Latin word for “moon” and which denotes the Roman moon goddess, Luna. The receptacle slides into place inside the monstrance.

The river in the same poem stands for the silent, peaceful stages of the spiritual journey.

Rivers can be turbulent, troublesome, and dangerous, or the converse, effortless, calming, and placid.

The mercurial character of rivers defines the spiritual life generally and the “dark night” of Saint John in particular. He writes:

“The soul, if it desires to pay close attention, will clearly recognize how on this road it suffers many ups and downs, and how immediately after prosperity some tempest and trial follows, so much so that seemingly the calm was given to forewarn and strengthen it against further penury. It sees, too, how abundance and tranquility succeed misery and torment, and in such a way that it thinks it was made to fast before celebrating that feast. This is the ordinary procedure in the state of contemplation until one arrives at the quiet state: the soul never remains in one state, but everything is ascent and descent.” [boldface mine]

—Saint John of the Cross, “How this Secret Wisdom Is Also a Ladder,” The Dark Night of the Soul, Book II, Chapter 18, 3

Saint John teaches us that the spiritual life is not an endless desert. It is a distortion to imagine God as the merciless taskmaster of an unrelenting ordeal. We can take heart that the desert of purification is punctuated by oases of refreshment and even by extended periods of tranquility and rest.

SAILING

Swiftly I sail the perfect blue water, slicing through the sea.
Clouds charged with electricity fill broad sky vistas.
At night I am guided by the geometry of the stars.

—Gonzalinho da Costa

At times it appears as if everything in the spiritual life is delightful, untroubled, and radiant. We understand keenly, pray deeply, and act upon spiritual challenges with the virtuous prowess of an Olympic athlete, in a manner of speaking.

We might describe this time as a period of prolonged consolation, to use the vocabulary of Loyola.

The “dark night” begins to give way to the warmth and light of an enduring dawn, which corresponds to the higher levels of the ten-step “ladder of contemplation” of Saint John of the Cross.

He writes about the ninth step of the ladder as follows:

“The ninth step of love causes the soul to burn gently. It is the step of the perfect who burn gently in God. The Holy Spirit produces this gentle and delightful ardor by reason of the perfect soul's union with God. St. Gregory accordingly says of the Apostles that when the Holy Spirit came upon them visibly, they burned interiorly and gently with love.”

—Saint John of the Cross, “The Remaining Five Steps of Love,” The Dark Night of the Soul, Book II, Chapter 20, 4

Saint Bruno, the founder of the Carthusian Order, has spoken in rapturous terms about the spiritual joys of this state of blessedness:

“Only those who have experienced them can know the benefits and divine exultation that the solitude and silence of the desert hold in store for those who love it. For here men of strong will can enter into themselves and remain there as much as they like, diligently cultivating the seeds of virtue and eating the fruits of Paradise with joy. Here we can acquire that eye which wounds the Bridegroom with love by the limpidity of its gaze, and whose purity allows us to see God Himself. Here we can observe a busy leisure and can rest in quiet activity. Here also does God crown His athletes for their stern struggle with the hoped-for prize: that peace which the world cannot know and joy in the Holy Spirit.”

—Saint Bruno the Carthusian, “Letter of Saint Bruno to Raoul-le-Verd,” c. 1090

Saint John of the Cross conceives the Song of Songs alluding to the end of the “dark night” and the beginning of rarefied contemplation. In his explanation of Stanza 34 of his Spiritual Canticle, he cites the following verses:

“See, the winter is past, the rains are over and gone. The flowers appear on the earth, the time of pruning the vines has come, and the song of the turtledove is heard in our land.” (Song of Songs 2:11-12)

When winter is past, we travel the world in the weather of a perfect summer aboard a swiftly sailing ship, the enchantment seemingly unending.
 


Praying Hands

Monday, December 21, 2020

Best Short Poem Ever Written


BEST SHORT POEM EVER WRITTEN

What is a “short” poem? In order to limit the scope of our exercise we have to specify the meaning of “short,” even if we are going to be somewhat arbitrary.

We define a poem as “short” if it has 10 lines or less because the number 10 stands for a perceptually small quantity. We maintain 10 items in our imagination handily and without much effort.

The number 10 is archetypal. It corresponds to the total number of fingers in both hands. Notably, 10 is the number of commandments said to be revealed by God to Moses in the Book of Exodus.

Although a poem a little longer than 10 lines could reasonably be described as “short,” we begin to stretch the meaning of “short” when the total number of lines extends into multiples of 10.

What makes a short poem outstanding? A short poem succeeds by showing insight. The insight is ingeniously and concisely expressed so that the thoughts conveyed are invariably received by the reader with surprise and delight.

“Insight” has been defined as “an accurate and deep intuitive understanding of a person or thing” (Google dictionary). Insight is the keen cognizance of important relations among one or more things apparently unrelated.

Insight in a short poem often works by relating a winning metaphor to its subject.

QUILT by Allison Whittenberg

Slaves recognize the metaphor
Putting odds together with ends
Knitting scraps into sturdy shape
Manipulating fabric
Irregular shapes:
Functional, enduring
Making a way
Out of no way

The insight in this poem relates the putting together of a quilt with the difficult life of a slave, who makes the most of what is available, “Making a way / Out of no way.”


Quilt

“To be a master of metaphor,” Aristotle said, “is the greatest thing by far. It is the one thing that cannot be learned from others, and it is also a sign of genius.” (Poetics, 22)

Aristotle would probably recognize the burst of genius in the short poem below.

FILE NUMBER TWENTY-NINE by Ken Simpson

Obituary

The autopsy showed
truth died of neglect
many years ago.

“File No. 29,” presumably, identifies the location where the obituary has been filed away.

Antithesis—waking in contraposition to sleeping—and a vivid, pointed metaphor work together to produce this next successful short poem.

THE SILENCE AND I by Tóroddur Poulsen
Original language Faroese
Translated by Randi Ward

i wake
to the silence
outside myself
the way
a bustling
city falls
asleep

Robert Frost’s classic “Fire and Ice” is a masterpiece of metaphor, the lines tightly bound together by rhyme.

FIRE AND ICE by Robert Frost

Some say the world will end in fire,
Some say in ice.
From what I’ve tasted of desire
I hold with those who favor fire.
But if it had to perish twice,
I think I know enough of hate
To say that for destruction ice
Is also great
And would suffice.

Alfred, Lord Tennyson’s “The Eagle,” another classic, is a figurative tour de force. The two stanzas of the poem are tied together by meter and rhyme.

THE EAGLE by Alfred, Lord Tennyson

He clasps the crag with crooked hands;
Close to the sun in lonely lands,
Ring'd with the azure world, he stands.

The wrinkled sea beneath him crawls;
He watches from his mountain walls,
And like a thunderbolt he falls.

This next short poem succeeds by ingeniously invoking the metaphor of piano sheet music in order to flash in the mind’s eye a vivid image of flocking birds.

BIRDS ON TRIPLICATE POWER LINES by J. M. Hall

pianist’s furious
nightmare sheet music—how
to play their rearranging
flight, flocking
claustrophobia
against open
pale blue

Additional literary elements contribute to the notable impact of the poem, including trenchant description—“rearranging flight,” “open pale blue”; and multi-level metaphors amplified by evocative diction—“furious nightmare,” “flocking claustrophobia.”

Insight in a short poem does not necessarily employ your usual literary devices. It may simply connect ideas together in a manner that gives us pause.

THE RULE by Alexis Ellyse

In our love                                                                                                
there’s just one thing
that I expect of you:

Tell me what I want to hear
but only
if it’s true.

Addressing the beloved, the speaker in the poem tells them that they want to hear only what they want to hear and only if it’s true. Excluded are what is false and what they do not want to hear even if it is true.

Doesn’t love involve telling the beloved what they do not want to hear because it is true and they need to hear it?

Isn’t it sometimes necessary to withhold the truth from the beloved?

The insight of the poet consists in connecting together ideas about love that make us revisit the idea of love and ponder it.

Following is another example of a poem that connects ideas together, eliciting surprise.

I HAD A SUDDEN SCRUPLE by Ralph Wright, O.S.B.

I had a
sudden scruple

when writing
this poem

that what
I was saying

was worth
less

than silence
so I stopped.

The poem as it were hangs on the wall like a cutaway of religious experience framed by relevant provisions of the Benedictine Rule on silence (Chapters 6, 7, 38, and 42).

The insight of the poet consists in linking his silent impulse to its religious context, although the reader has to do their part connecting the dots.

At the close the poem catches the reader by surprise. The poem concludes, literally, with silence.

The paths to a great short poem are various. The prose poem following succeeds by limning an unexpected vision of the future. As we look past the figurative language, we come across a disquietingly plausible scenario.

THE DANGERS OF TIME TRAVEL by Gerardo Mena

You wake up in the future and realize that everyone has evolved. People now have the head of a blue jay and the body of a shiny machine that whirs softly as its insides spin. You see two bird heads that look like your parents, but, of course, that is not possible.

When they see you they cry and shake their heads slowly with disappointment because you are not like them. I’m sorry, you say, your voice rough and hard from one thousand years of sleeping. We are all dying, they sing, their voices like glockenspiels.

One of the greatest short poems in the Anglophone world consists of two words linked by an eye rhyme.

THE SHORTEST AND SWEETEST OF SONGS by George MacDonald

Come
Home.

Inseparably joined to the two words is the poem’s title. It supplies the context for the entreaty and imbues it with pathos.

The proverb—a pithy saying, often metaphorical—is a short poem genre that occurs in oral traditions throughout the world.

In the Christian world the Bible is a source of many commonplace proverbs. Pithy sayings occur throughout the Bible, especially in the Book of Proverbs, from which we cite several examples.

“With closest custody, guard your heart, for in it are the sources of life.”—Proverbs 4:23

“Where words are many, sin is not wanting, but he who restrains his lips does well.”—Proverbs 10:19

“Better a dry crust with peace than a house full of feasting with strife.”—Proverbs 17:1


Jewish Scribe

A small proportion of the huge body of proverbs outside the English-speaking world has made its way into the Western tradition through translation. Below we present several examples from Reader’s Digest, a reputable enough publication. (The Internet, we are only too aware, is the source of many false attributions and quotes.)

“Coffee and love taste best when hot.”—Ethiopian proverb

“Fall seven times, stand up eight.”—Japanese proverb

“Turn your face toward the sun and the shadows fall behind you.”—Maori proverb

At least one reason why proverbs in the vernacular never make their way into the English-speaking world is that they speak principally to the culture of origin so that they suffer significant loss of meaning in translation. The Tagalog proverbs below illustrate this point.

“Nasa Diyos ang awa, nasa tao ang gawa.”

“To be merciful is God’s, while to act is man’s.”

Almost the equivalent of “Man proposes, God disposes,” the original Tagalog context insinuates fatalism.

“Ang taong walang kibo, nasa loob ang kulo.”

“A quiet person hides his anger.”

“Ang nakatikip na bibig ay hindi pinapasukan ng langaw.”

“A fly will not enter a closed mouth.”

Read in the context of Tagalog hypersensitivity and the paramount cultural value of maintaining smooth interpersonal relations, both proverbs are pointed warnings to take care not to offend others.

In areas of the Philippines and inside lower socioeconomic class homes where it is practically impossible to keep flies out because of the absence of wire screens and air conditioners, flies are everywhere, especially during mealtimes. Given the ubiquity of flies inside the home, a word of caution against accidentally mouthing one is readily remembered. 

An informative introduction to outstanding Philippine social and cultural values is available at this link:


—“Social Values and Organization,” Ronald E. Dolan, ed., Philippines: A Country Study, 1991

Imagism was a doctrine of poetic composition formulated by Ezra Pound. It was a Modernist reaction against Romantic and Victorian poetry. In 1913 Pound set forth his Imagist tenets in Poetry magazine as follows:

1.   Direct treatment of the “thing,” whether subjective or objective

2.   To use absolutely no word that did not contribute to the presentation

3.   Regarding rhythm, to compose in sequence of the musical phrase, not in sequence of a metronome.


Poems written in Imagist mode are often short. “In a Station of the Metro” illustrates Pound’s Imagist tenets and is a short poem classic.

IN A STATION OF THE METRO by Ezra Pound

The apparition of these faces in the crowd:
Petals on a wet, black bough.

One of the most widely anthologized short poems is this Imagist classic.

THE RED WHEELBARROW by William Carlos Williams

so much depends
upon

a red wheel
barrow

glazed with rain
water

beside the white
chickens

No shortage of commentary on this one. See, for example:


“The Red Wheelbarrow by William Carlos Williams,” Poem Analysis

It makes you wonder if the poem deserves all the attention it has received.

The Imagist approach in short poems is not unique to Modernism. Imagist poems can be found centuries before Pound, even though at the time Imagism was not identified by name or set forth as a doctrine of composition.

The English translation of the Japanese poem below is a good example. The poem captures the mood and feeling of dusk with concise, direct treatment of the subject matter.

The lower leaves… by Sone No Yoshitada

The lower leaves of the trees
Tangle the sunset in dusk.
Awe spreads with
The summer twilight.

A Japanese professor of English offers a highly perceptive analysis of the poem at this link:


—“The lower leaves… by Sone No Yoshitada” (May 7, 2020), Poetry of Gonzalinho da Costa

A good example of implicit Imagism is the following poem by Tu Fu, a luminary of the Tang dynasty. The English translation below is concisely descriptive, evoking a vivid, lucid image of a nighttime river scene.

BRIMMING WATER by Tu Fu
Original language Chinese
Translated by Kenneth Roxroth

Under my feet the moon
Glides along the river.
Near midnight, a gusty lantern
Shines in the heart of the night.
Along the sandbars flocks
Of white egrets roost,
Each one clenched like a fist.
In the wake of my barge
The fish leap, cut the water,
And dive and splash.

The genius of Imagist poems lies in invoking descriptive details often in combination with figurative language in order to render a memorable scene.

Numerous journals specialize in short poem genres—haiku, tanka, sonnet, etc. One Sentence Poems, started in February 2014, publishes several poems a month. Going strong, it’s a treasury of short poems.


Thousands and thousands of short poems exist, floating about like hypnotic stars in the literary universe. If we take it upon ourselves to give out an award for the “best short poem ever written,” we have to reduce our selection pool.

We’ve already made a start by limiting the number of lines in a short poem to 10.

We’ve also argued that a successful short poem shows insight. Absence or lack insight, dullness, in a word, guarantees the failure of a short poem. The cliché would be an especially grave sin.

The opposite of the cliché—the keen, the original, the inventive—brings to the fore another criterion by which we may evaluate the quality of a short poem.

A short poem that is able to hold its own over the passage of long time—that not only shows insight but also is able to maintain its capacity to surprise and delight —bespeaks greatness. A great short poem is “one for the ages.” 

Concededly, this criterion favors older poems and works against many worthy poems of recent vintage. On the other hand, this criterion allows us to usefully reduce further our candidates for the “best short poem ever written.”

Notwithstanding our efforts at reduction, our pool of candidates like the universe remains vast and constantly expanding. After all, poetry deals with every possible subject, from coffee on Monday mornings to sleeping pills at night.

We could dramatically reduce further the number of poems we would have to consider by limiting the subject matter. Practically all poetry, whatever the culture of origin, deals with the motifs of love and death. They bear universal significance in the human experience and arguably are the primal drivers of human existence. No doubt great poetry has the capacity to treat even the most apparently trivial subject matter in a manner that is literary and enduring. However, if we limit our purview to the aforementioned motifs, at once our pool of candidates is dramatically reduced and our task becomes more manageable.

Our fifth and last criterion is brevity, meaning, “the shorter, the better.” By itself, this criterion is inadequate, for length does not solely determine the quality of a poem. On the other hand, a short poem that is able to do the job with the absolute minimum required in terms of length, besides everything else, stands out because of the virtuosity demonstrated.

Our five criteria:

- 10 lines or less
- Shows insight
- One for the ages
- About love, death, or both
- The shorter, the better

Let’s look at some leading candidates.

MORE THAN YESTERDAY, LESS THAN TOMORROW by Rosemonde Gérard

It’s true we will grow old
Older
Wrinkled with time
But still every day I will hold you closer
Because you see, I love you
Today
More than yesterday
And much, much less than tomorrow

This love poem stands out because it deals with the motif of married love. Most love poetry does not.

The poet pulls off a surprise inversion in the last line.

The poem satisfies all our criteria except for endurance. Its relative newness— adapted from the 1889 poem written originally in French, it was republished in 2003—works against its selection.

All things considered, classic poems because of their endurance present us with the most likely prospects for the “best short poem ever written.”

Robert Herrick’s “Upon Julia’s Clothes” is, in my opinion, a good contender.

UPON JULIA’S CLOTHES by Robert Herrick

Whenas in silks my Julia goes,
Then, then (methinks) how sweetly flows
That liquefaction of her clothes.

Next, when I cast mine eyes, and see
That brave vibration each way free,
O how that glittering taketh me!

It’s remarkable how poetry written approximately 400 years ago maintains its power to surprise and delight, with the caveat that it’s a “male” poem—it is male readers mainly who identify with the point of view of the speaker.

“Upon Julia’s Clothes” attests to, to cite Herrick’s words, “the eternizing power of poetry.”

I consider this last poem, the best short poem ever written. Drum roll, please.

It’s written in Ionic Greek by the poet Simonides of Ceos (c. 556 to 468 B.C.E.). It memorializes the Spartans who were killed resisting the Persians led by Xerxes I at the Battle of Thermopylae. Herodotus (c. 484 to c. 430-420 B.C.E.) reports that he came across the elegy inscribed on one of the original monuments at Thermopylae, now forever lost.

ξεν’, γγέλλειν Λακεδαιμονίοις τι τδε κείμεθα, τος κείνων ήμασι πειθόμενοι.

English translations abound of the original Greek, of which the following is both lyrical and accurate.

“Stranger, bear this message to the Spartans, that here we lie, obedient to their laws.”

Historian Scott Manning has posted some lively commentary about the poem. It makes for worthwhile reading. See this link:


—Scott Manning, “Go Tell the Spartans” (April 6, 2016), Historian on the Warpath

Why is it the best short poem written? Besides fulfilling our five criteria, the poem memorializes an event that lies at the foundation of Western civilization. Because Western influence on cultures everywhere has been major and lasting, the event and the poem remain significant, even momentous, and are remembered to the present day.

The principal influences that form the foundation of Western civilization are Jewish, Greek, and Roman. Some of the most influential ideas today are based on science and modern republican democracy, both of which can be traced to their beginnings in ancient Greece. Ancient Greece gave rise to the Aristotelian intellectual tradition that eventually led to the Scientific Revolution of the 17th and 18th centuries. Science and technology constitute the major underpinnings of the Industrial Revolution of the 19th century, which originated in the U.K. and rapidly spread throughout Europe, the U.S., and Japan. The West is the origin of the 19th-century ideologies of socialism and communism, which throughout the 20th century and beyond has shaped the global order, including the political features of the most populous nation today, China. Socialism and communism were ideological reactions against liberal democracy. The historical perspective of centuries therefore attests that the influence of Greek civilization on the world has been like the proverbial mustard seed that grew and grew until its branches overspread.

Resistance at the Battle of Thermopylae may have ended in defeat but the legendary heroism there inspired the Greek city-states to band together in order to defeat the Persians, who lost decisively at the Battles of Salamis and of Marathon. Decades later, the ever-present Persian threat of invasion drove Alexander the Great to return the favor and conquer the Persians on their home ground. Upon Alexander the Great’s demise, Hellenistic culture spread widely throughout the Mediterranean, the Levant especially.

The foregoing account demonstrates that the Battle of Thermopylae was a historical tipping point that amplified the influence of Greek civilization on the world until the present day.

Others, I am sure, will profess their own favorite poems and choose another “best short poem ever written.” All’s well, for we live in a diverse world where different points of view co-exist.

Sources / Original or first publications:

Allison Whittenberg, “Quilt,” Imitation Fruit, Issue 13 (September 2014)

Ken Simpson, “File Number Twenty-Nine,” Torrid Literature Journal, Vol. XXIII, No. 1 (January 2019), page 18

Tóroddur Poulsen. “The Silence and I,” Randi Ward, transl., Beloit Poetry Journal, Vol. 64, No. 4 (Summer 2014), page 10

J. M. Hall, “Birds on Triplicate Power Lines,” Euphony, Volume XXIV, Number 1 (Winter 2014), page 38

Alexis Ellyse, “The Rule,” Eunoia Review (August 10, 2014)

Ralph Wright, O.S.B., “I Had a Sudden Scruple” (May 1, 2001), St. Louis Abbey, Missouri, USA at https://www.stlouisabbey.org/

Gerardo Mena, “The Dangers of Time Travel,” Four Way Review, Issue 2 (January 15, 2013)

George MacDonald, “The Shortest and Sweetest of Songs,” Scottish Poetry Library at http://www.scottishpoetrylibrary.org.uk/poem/shortest-and-sweetest-songs/

Fiona Tapp and Ariel Zeitlin, “22 Most Beautiful Proverbs from Around the World,” Reader’s Digest (November 7, 2019) at https://www.rd.com/list/proverbs-about-life/

Mario Alvaro Limos, “The Best Filipino Proverbs That Define Our Culture,” Esquire Philippines (December 20, 2019) at https://www.esquiremag.ph/long-reads/features/filipino-proverbs-list-a00293-20191220

Sone No Yoshitada, “The lower leaves…,” Americans’ Favorite Poems: The Favorite Poem Project Anthology, Robert Pinsky and Maggie Dietz, eds. (New York: W. W. Norton & Company, 1999), page 307

Tu Fu, “Brimming Water,” One Hundred Poems from the Chinese, Kenneth Roxroth, transl. (New York: New Directions Publishing Corporation, 1971), page 34

Rosemonde Gérard, “More than Yesterday, Less Than Tomorrow,” Wedding Blessings: Prayers and Poems Celebrating Love, Marriage, and Anniversaries, June Cotner, ed. (2003), page 169

“Go Tell the Spartans…,” The Battle of Thermopylae at https://www.battle-of-thermopylae.eu/main_monuments.html

The following “classic” poems are featured in Poetry magazine online:

Robert Frost, “Fire and Ice”

Alfred, Lord Tennyson, “The Eagle”

Ezra Pound, “In a Station of the Metro”

William Carlos Williams, “The Red Wheelbarrow”

Robert Herrick, “Upon Julia’s Clothes”


Hoplite, 5th Century BCE, Archaeological Museum of Sparta, Greece