When I heard that Gord Downie was born on February 6th I knew he was even more genuinely extraordinary than I originally thought. He also wrote one of my favourite songs , "The Poets", performed by The Tragically Hip. Who else is born on the 6th? Louis Dudek on February 6,1918, poet and McGill professor, who transformed Canadian poetry and also discovered Leonard Cohen and published Cohen's first book of poetry. Also the astrologer Axel Harvey, born in 1940, whose first wife was descended from Aaron Burr, and Aaron Burr was also born on February 6th. Ilona Martonfi, another poet, born on the 6th of February, she has bravely re-visioned her life through poetry and gone deeply into the interior. There is also my cousin, Herb Morrissey, born on February 6th 1938 in the Town of Mount Royal; Herb was a magician and businessman, founder of Morrissey Magic, and a truly unique man, loved and admired and missed by many.
This just in today: when I was growing up we used to spend the summer at a summer cottage in St. Eustache, QC, across the street from my grandmother, my Auntie Mable, and my Uncle Alex and Auntie Ivy. They were wonderful years. Next door to our cottage was where the writer Joseph Schull lived, in a cottage where he wrote behind his mother's house. Thinking back on it Joseph Schull was the first writer that I was aware of and I'm thinking of reading a few of his historical novels. He was born in North Dakota but grew up in Canada, he died in Montreal on 19 May 1980. He was born on February 6, 1906.
Tuesday, February 6, 2018
Thursday, January 18, 2018
On Leo Kennedy
On the right is the Kennedy family home on Rushbrooke Avenue in Verdun where they lived in the 1920s. They had a private tennis court adjacent to their property. |
On Leo Kennedy
Ken Norris told me that in the 1970s he and a Montreal
publisher invited Leo Kennedy to publish a book of poems, it would have been Kennedy's
first book since The Shrouding (1933).
Kennedy arrived at the meeting with a garbage bag full of poems (not an
auspicious beginning!) and the meeting failed to produce a book; it would have
been only his second book in forty years. One wonders about this meeting. Did Kennedy
sabotage an opportunity to publish a second book so late in life? Was it a way
to get out of publishing what may have been inferior work? Did he dislike my
friend or the publisher and not want to work with them, then why go to the
meeting? Or was there some psychological complex that had held him back from
writing new poems or publishing them? Still, despite the dearth of new poems by
Kennedy he always insisted that he was a poet, he was not shy about his place
in Canadian literature, nor should he have been.
When I heard this story about Kennedy I thought that
he was a fool to have passed up on a publishing opportunity; however, I've
known other poets like him who had lots of talent but who never fulfilled themselves
as poets, they stopped publishing for several decades or never published again
after some early success. Am I the only one to think of this as a failing on
Kennedy's part? Perhaps I am. During the years after The Shrouding Kennedy didn't publish much original poetry but he
did publish book reviews and even some poems in Poetry (Chicago). Patricia
Morley in As Though Life Mattered: Leo
Kennedy's Story (1994), her biography of Kennedy, mentions that these reviews were perceptive and
incisive. As well, Kennedy was also interested in socialist ideas that were at
odds with his work in an ad agency as a copywriter for consumer goods. Kennedy
was one of the early "Mad Men" as depicted in the television show by
that name. It seems that his creative energy went into copy writing.
Perhaps the circumstances of Kennedy's personal life
need to be considered. After 1935 Kennedy had to make a living to support his
family; he had a second marriage and years later he took care of an
invalid wife. Indeed, he had a successful career in copy writing and the family
moved several times because of his work. He had three sons—one with his first
wife and two with his second wife—and he helped raise two grandchildren which
is what brought him back to Montreal in the 1970s. Kennedy was no puer aeternus,
the Jungian term that describes a man who does not take on full adult
responsibilities like gainful employment, maintaining long term and meaningful
relationships, supporting his family, and being a fully functioning adult in
society. He lived a responsible life of stability and middle class
respectability and was well-liked and respected by his colleagues; however, perhaps
(solely as conjecture) this middle class life conspired to end his career as a
poet even though others have lived middle class lives such as his and they
continued being poets. So what gives?
What gives is that after hearing of the "poems in the
garbage bag" episode I saw Kennedy in a new light, as a kind of archetypal
trickster, a coyote figure in mythology, someone who punctures the appearance
of respectability in others. The anecdotes that Morley recounts of Kennedy
shooting squirrels and storing them in his freezer, and other stories, suggests
to me that Kennedy had a bit of the joker in him; perhaps even his copy writing
career is a job suited to the jester, to someone aiming to sell stuff to people
who don't want or don't need the stuff up for sale. This is just to suggest an
explanation for some of Kennedy's behaviour and perhaps his work as a poet.
Kennedy is someone who had lots of talent as a poet, he is a
formalist in his work, in some poems he is counting syllables, he has an
incredible vocabulary in his work, and his images, metaphors and similes can be
stunning. There is also something "old fashioned" in his work, I am
not sure that he is a truly modern poet except that he was active as a poet in
the Modern period; he's some kind of an aberration, a solitary voice that is
self-invented. Kennedy has a depth of perception that is sometimes greater than
the other Montreal Group of poets from McGill University. But I don't think he felt included
among the Westmount poets who dominated English language poetry back in the
1930s. F.R. Scott made some cracks about Kennedy coming from working-class
Verdun even though Kennedy had as much talent as FRS as a poet; Kennedy was not
truly a working class person, his father owned a successful business located in
Old Montreal and their home in Verdun was substantial. It is ironic that Scott
is the defender of the working class, one of the founders of the CCF, a
precursor of the NDP, and yet he is snobbish with Kennedy. Could Kennedy not
have been offended by this, or contemptuous of Scott because of this? A
response to Scott and his patrician lifestyle and social class might be to
become even more eccentric. This, of course, speaks to the considerable class
divisions that English-speaking Montreal experienced in the past; the wealthy
lived in Westmount and had little or nothing to do with the English in Verdun,
NDG, Griffintown, or elsewhere in the city of Montreal.
It's also curious that in 1926 AJM Smith published a poem
entitled "The Shrouding", seven years before Kennedy published his
book with this same title. Was there some conflict between them because of
this? Small things divide poets! A friend published a poem with the same title
as one of my poems and I always wondered what that was all about. BTW, his poem
was inferior to mine... But I also published a poem entitled
"Heirloom" after reading AM Klein's poem "Heirloom"; with
its allusion to Klein my poem was to honour the older poet and it was published
years (in the mid-1970s) after Klein's death. Was Kennedy making some kind of a comment, positive
or negative, about Smith or the poems that Smith was writing by using Smith's
poem title for his book?
I also question some aspects of Patricia Morley's biography
of Kennedy; she treats Kennedy in a benign way, but you also get the feeling
that she thought of him as her personal pet project, she was writing his
biography and she was proud to have him captive. She insinuates herself into his life story and becomes a part of Kennedy's biography. She comments that there is no
biography of AJM Smith; Anne Compton's A.J.M.
Smith, Canadian Metaphysical (1994)
is not a biography but a discussion of his work. Kennedy has a biography and
the biography was a big deal for Leo Kennedy as it would be for any poet. It
must have made him more impressive with his family and with other poets, it also
returned him to public attention. I doubt we would pay him as much attention as
we are (for instance this essay) if the biography hadn't been published, it raised
interest in Leo Kennedy, poet. Kennedy was serious about the biography but he
must have realised how little he had achieved in poetry; indeed, later he has
difficulty collecting any archival material when requested to do so. There are
no extensive Leo Kennedy Fonds; he came up with very little archival material.
Now, I'm just thinking about Leo Kennedy and trying to
figure him out and maybe he's not a trickster at all. One of the things critic
do, one of the things some readers do, is try to figure out some explanation of
the writer or the writer's work that he or she is currently reading. Another
thing is to build on what we read, to develop some of the ideas we read and
make them a part of out own insights into life. We find something curious, or
something that appeals to us, or something that deepens our feelings and
understanding about life, or we find something that speaks to us as human
beings and we need to explore that writer or his or her work for ourselves, to apply
it to our own understanding of life. That's what I've tried to do here.
Note: Kennedy may
have published a second book in 1972 or
1992, Sunset in the States published by Diane Press; this seems to be a summary of some
kind of legislation in Michigan, it is not mentioned in Morley's book on
Kennedy. Perhaps it is not Kennedy's work but wrongly attributed to him.
18 January 2018
Thursday, December 14, 2017
A visit with Charles Nichols
My stepfather's brother, Charles Nichols, was the editor of the old Toronto Telegram newspaper. My interest in reading began with Ian Fleming's James Bond novels and Charles sent me copies of the newspaper with excerpts from a then new Bond novel. Anyhow, my mother and I were driving to Woodstock, Ontario and stopped to visit Charles at his Yorkville home in Toronto around 1968. Everything was run down. We sat in the backyard, the grass uncut, and for supper he brought out a tureen of lukewarm soup; there was a butter dish and my mother whispered to me that the butter was rancid. Then Charles recounted that as a reporter he had visited Hitler's bunker at the end of the War and that there were Christmas cards for Hitler lying on the bunker's floor. Then he commented that he wasn't too impressed with hippies, they annoyed him; he said they hadn't earned their beards. What would he think of today's hipsters? These two comments of his have stayed with me all of these years. It was a rather strained visit made more so because when we prepared to leave our car wouldn't start and we had to stay the night. I remember paint peeling from the ceiling in the upstairs bedroom where I slept that night.
Tuesday, December 5, 2017
Childhood days at St. Joseph's Oratory
These 15K year old caves below an area in Montreal are an incredible discovery. Photographs of the caves make it look like the walls are lined with brick, but this is stratified rock as I learned in high school geography class (Mr. McGee?), and the ceiling looks as though it was carved out by people. This also reminds me of when we were kids and used to take the bus to St. Joseph's Oratory, a few miles from where we lived, and we'd walk around looking at the thousands of crutches that belonged to people Saint Brother Andre (he's been made a saint) healed, the smell of candles and incense, Brother Andre's heart in a container in a separate room and the heart was stolen by someone and returned many years later, Brother Andre's corpse (minus his heart) lay in a black granite casket with little notes folded and squeezed between the cracks of the casket with requests for healing of various sorts. What a great place to grow up! You won't find this in white bread North America! But I also remember that one winter we discovered man-made caves located, I believe, to the left of the Oratory building, below where the garden of the Stations of the Cross was located, as you stood looking up from Queen Mary Road. We would enter these "caves" and walk around exploring. Always exploring. Our parents didn't know anything of our adventures because we never thought to tell them and would they really care? Probably not, we weren't yet filled with the fear of predators, clowns, deviants, or pornographers. After time spent there, when it was dark at 5 p.m., we'd take the bus home with frost bitten toes in the short dark winter days.
Images of St. Joseph's Oratory, Montreal:
Images of St. Joseph's Oratory, Montreal:
Wednesday, November 29, 2017
Remembering Hilde by Dennis Johnson
Tuesday, November 28, 2017
Living with Animals
Last spring when I began working in the garden I wondered why birds and squirrels were afraid of me but not afraid of each other. Then I thought of Walt Whitman's poem (section 32 of "Song of Myself") about living with animals. Do we need to be like St. Francis of Assisi to be on friendly terms with animals? I soon realized the simple answer, just be outside a lot and the birds and squirrels will soon get used to you and not run from your presence. In fact, they'll ignore your presence. Today I began feeding the birds again for the winter. Soon I had a beautiful red cardinal and then chickadees arrived and then some squirrels who didn't seem to like each other. Here is Whitman's poem:
I think I could turn and live with animals, they are
so placid and self-contain’d,
I stand and look at them long and long.
They do not sweat and whine about their condition,
They do not lie awake in the dark and weep for their sins,
They do not make me sick discussing their duty to God,
Not one is dissatisfied, not one is demented with
the mania of owning things,
Not one kneels to another, nor to his kind that
lived thousands of years ago,
Not one is respectable or unhappy over the whole earth.
So they show their relations to me and I accept them,
They bring me tokens of myself, they evince
them plainly in their possession
I wonder where they get those tokens,
Did I pass that way huge times ago and negligently drop them?
so placid and self-contain’d,
I stand and look at them long and long.
They do not sweat and whine about their condition,
They do not lie awake in the dark and weep for their sins,
They do not make me sick discussing their duty to God,
Not one is dissatisfied, not one is demented with
the mania of owning things,
Not one kneels to another, nor to his kind that
lived thousands of years ago,
Not one is respectable or unhappy over the whole earth.
So they show their relations to me and I accept them,
They bring me tokens of myself, they evince
them plainly in their possession
I wonder where they get those tokens,
Did I pass that way huge times ago and negligently drop them?
Sunday, November 19, 2017
William Carlos Williams: Experiment in Autobiography
From last summer's reading: in I Wanted to Write a Poem, The Autobiography of the Works of a Poet (1958) William Carlos Williams discusses each of his many books with some additional commentary on his life. When he was sixteen or seventeen Williams had a cardiac event and during his convalescence he began to read and then write poetry. Towards the end of the book he writes: "Among the younger poets, I should like to pay tribute to Irving Layton, who seems to me the most accomplished writer of verse in Canada who has come to my attention in the past year." He also discusses his greatest work, Paterson, and complains about some negative reviews by Randall Jarrell and Marianne Moore... Poets have long memories. Do people still read Williams' fiction? Personally, it never interested me, but most fiction doesn't interest me.
Tuesday, November 7, 2017
Visiting St. Philip's Anglican Church in Montreal West
A quiet walk on a November morning and visiting St. Philip's Anglican Church in Montreal West.
Tuesday, October 31, 2017
A shaman on the back of a grizzly
The bear is a symbol of rebirth, for the bear hibernates during the winter which is a kind of death, and then in spring he emerges from his cave, as though brought back to life, as though reborn. The shaman is a representative of the world's oldest spirituality.
Witness the white bear of the poles, and the white shark of the tropics; what but their smooth, flaky whiteness makes them the transcendent horrors they are?
—Herman Melville, Moby Dick
Witness the white bear of the poles, and the white shark of the tropics; what but their smooth, flaky whiteness makes them the transcendent horrors they are?
—Herman Melville, Moby Dick
That inescapable animal walks with me,
Has followed me since the black womb held
—Delmore Schwartz, “The Heavy Bear Who Goes With Me”
Has followed me since the black womb held
—Delmore Schwartz, “The Heavy Bear Who Goes With Me”
The moon was high now, sailing in icy splendour of solitude
over the immensity of the ancient wood.
—Charles G.D. Roberts, The Heart of the Ancient Wood
over the immensity of the ancient wood.
—Charles G.D. Roberts, The Heart of the Ancient Wood
Cave paintings from the Cueva de la Vieja, Alpero, Spain.
Years ago my brother gave me a wood cut print entitled "Shaman on the back of a bear"; I kept this wood cut for many years but when we moved to this house I was hasty and discarded it. I regret that I no longer have this piece of art, but I did write a poem that was inspired by it. Here is the poem:
a shaman on the back of a grizzly
the black fur a black streak
moving between the trees
then across an open grassy field
a shaman eyes blackened
hair hanging limply down over ears
& arms holding to handfuls of bearskin
he leans slightly forward
knees pressing to flanks
the grizzly face down & mouth open
a bewildered look on his face
we see the white of his teeth
we see the shaman mouth open
we see him see us
we see them disappear back into the forest
they see us disappear back into the forest
we see them disappear back into the forest
we see him see us
the black fur a black streak
moving between the trees
then across an open grassy field
a shaman eyes blackened
hair hanging limply down over ears
& arms holding to handfuls of bearskin
he leans slightly forward
knees pressing to flanks
the grizzly face down & mouth open
a bewildered look on his face
we see the white of his teeth
we see the shaman mouth open
we see him see us
we see them disappear back into the forest
they see us disappear back into the forest
we see them disappear back into the forest
we see him see us
(1972)
Saturday, October 28, 2017
Perfecting the Art of Living
Who has perfected the art of living? Who lives a life worth noting? My wife's parents come to mind, they were married to each other for over sixty years; several times a week they had relatives or friends drop in on them, everyone was made welcome. They were good people and we miss them. I think also of my friends George and Jean Johnston, they had a large family and many friends, they were generous and kind people, and it was a blessing to have known them. And now I include Bill and Dora who live up the street from us. They go out for breakfast everyday and then sit outside their home reading the paper; many people walking by will stop and chat, some people on the street sit and talk with them. They're good people and Bill gave me the single clue to living a healthy life (he said it was given to him by their family doctor): it is to socialize; but socializing isn't just for health, it`s also how to live a good life and how to perfect the art of living.
Friday, October 27, 2017
Heading for Samhain
Heading for Samhain, the season of the soul; the unconscious opens to the conscious mind, in dreams, something caught fleeting in peripheral vision, and the long days to winter solstice.
Tuesday, October 24, 2017
Indigenous Poems and Stories from Quebec
Indigenous Poems and
Stories from Quebec
Languages of Our Land,
Indigenous Poems and Stories from Quebec,
Langues de Notre
Terre, Poèmes et Récits Autochtones du Québec
Susan Ouriou, ed., and Christelle Morelli, trans.,
Banff Centre
Banff, 2014
I
|
f you read Languages
of Our Land / Langues de Notre Terre with any preconceptions about
Indigenous writing, then you will be surprised by these twelve writers from
Quebec; they are all unique and talented voices. All of these authors write in
French and for the most part they live either north of or in the Quebec City
region.
I suspect that many readers of this
book will be English-speaking. What might be interesting for them is to read
the English translation and the French text together. Don’t just ignore the
original text; even with thirty-year-old high-school French you can benefit
from this reading. With no offense to Christelle Morelli, who translated this
book into English, you will see the limitation of translation. There is an
almost ineffable quality to a text in its original language that can elude even
the best translator. For instance, here is the beginning of Mélina Vassiliou’s
wonderful poem “Birthing/Writing.” In English the text is flat: “birthing
/ writing // writing / my future.” But in the original
French you have the wonderful sound of the words, as Mélina Vassiliou wrote
them; they have a vigour not found in the English translation. Here is the same
passage in French: “progéniture / écriture // écriture /
mon futur.” These are powerful words in French, and you can get the full force
of the words by reading them out loud several times, “écriture / mon
futur”—“écriture / mon futur.” It becomes mantra-like, an inspiring motto
reminding poets that the profundity of our existence lies in communicating our
vision, it is our present and our future.
In “Roadblock 138–Innu Resistance,”
the Innu poet Réal Junior Leblanc asks, “How can we / defend our heritage / and
our children’s future / against the moneyed giants?” I used to live near the
New York state border on Route 138, the highway that Leblanc refers to. It is
mostly a secondary highway that runs its 1400-kilometre length slightly
diagonally east and west through country and city across the province of
Quebec. In some ways, this road is an asphalt soul of the province connecting,
linking, joining people from north to south. I am reminded of the Mohawk
blockade of the Mercier Bridge, on Route 138 as it enters Montreal, back in
1990, and the reaction of the majority of the population against this manifestation.
Any answer for Leblanc’s question, “how can we defend our heritage?” is both
difficult and complicated; however, Leblanc writes, “I weep / for all the
rivers / they will divert / for all the forests / they will plunder / for all
the lands / they will flood / for all the mountains / they will raze // To
them, I will say always / from the depths of my soul / No.”
It might be difficult to maintain a
“No” when the force of modernity and so-called progress surround one. So much
is political in Quebec: French, English, First Nations. We who live here know
that our identity is in the language, or languages, one speaks; it is our
endless conversation, our endless dance. Even though writing in French, Manon
Nolin, in her poem “The Land of My Language,” is referring to her Innu-aimun—her
Innu language:
Roots
of our ancestral lands
a word, a language
that of my ancestors
bear my promised land
a word, a language
that of my ancestors
bear my promised land
The language
of my cradle
becomes my land
and so the territory of my tongue
remains my life’s Innu-aimun.
becomes my land
and so the territory of my tongue
remains my life’s Innu-aimun.
If poetry is the voice of the human
soul, as I believe it is, then these Indigenous writers are the voice of the
soul of their community. As editor Susan Ouriou writes in her Introduction,
they bring to us a “reinterpretation of history and a rediscovery of spirit.”
There is so much of interest in Languages of Our Land / Langues de
Notre Terre that I regret not being able to discuss each author in
some detail. However, perhaps the poet Johanne Laframboise speaks for all of
the writers in this book when she writes, “One cannot kill / poetry // it
withstands all / for us // we owe it to ourselves / to be poets / in this
century” (“Emergence”). “One cannot kill / poetry” is a statement of survival
and transformation and a wonderful affirmation of the creative spirit. These
writers bear witness to their vision and their community in this excellent
anthology.
Thursday, October 19, 2017
Poetry as place, history, soul
I wrote these notes before a reading at the Visual Arts Center in Westmount, QC, on 17 October 2017:
Poets aren't nomads, we all come from somewhere; and this "somewhere" is our psychic center, our home, the place we identify with, the place where we have a history. Personally, place is very important to me—I think it is essential in poetry—and I identify with Montreal, the home of my family since we moved here 180 years ago. Everywhere I go in this city I find something that expresses my soul, my inner being, the place of my ancestors and my family. That is why I say I am a Montreal poet, for nowhere else I have been is home as much as Montreal is home. So, not only is poetry an expression of location but it is also a place of history, of what happened in the past, of names, places, dates, events; that is to say it is a place of psyche, of the soul.
Poets aren't nomads, we all come from somewhere; and this "somewhere" is our psychic center, our home, the place we identify with, the place where we have a history. Personally, place is very important to me—I think it is essential in poetry—and I identify with Montreal, the home of my family since we moved here 180 years ago. Everywhere I go in this city I find something that expresses my soul, my inner being, the place of my ancestors and my family. That is why I say I am a Montreal poet, for nowhere else I have been is home as much as Montreal is home. So, not only is poetry an expression of location but it is also a place of history, of what happened in the past, of names, places, dates, events; that is to say it is a place of psyche, of the soul.
Lane behind Girouard Avenue.
Lane behind Girouard Avenue.
Lane behind Girouard Avenue.
Looking towards Girouard Park, one street west of Girouard.
A few years ago when they renovated 2226 Girouard, my grandmother's home from 1925 to 1965, they didn't put in a new door (as seen above) that leads to the basement.
Looking up at the back porch of my grandmother's flat on Girouard.
Monday, September 4, 2017
The Shrouding by Leo Kennedy
I just finished reading Leo Kennedy's The Shrouding, originally published in 1933, this edition was re-published by Michael Gnarowski's Golden Dog Press in 1975. I am so impressed by Kennedy's work, I think he's brilliant and he's the real thing, a real poet. He always presented himself as a poet and I thought this rather specious when reading Patricia Morley's biography of Kennedy, but I can see the validity of it now. This one book is Kennedy's (almost entire) body of work, as Leon Edel writes in his Introduction, "...all writers in reality have only one book within them." This may be true, or not true, but we would still have liked a few more books by the same person. Kennedy is a formalist in his writing, there is rhythm and music in his poems, many of the poems are unfashionable as they rhyme, and the first poem in the book is a sonnet. Kennedy writes in his Introduction, "These poems were written when the world was more formal and poets thought a lot about scansion and almost as much about rhyme." I bought my copy of The Shrouding from Dundurn Press, delivered it cost $13.80, cheap! https://www.dundurn.com/books/Shrouding
Thursday, August 24, 2017
McGill Fortnightly Review
Mark McCawley, the editor of Urban Grafitti, was in favour of online/digital magazines, I was in favour (and still am) of both, but I prefer a hard copy, on paper. This was one of the few things about which Mark and I disagreed. Online periodicals can disappear when the editor discontinues the site/periodical, and what is digital can be revised or altered in the Orwellian future. Hard copies of periodicals, kept in archives, can be researched years from now and I have done this type of research. So, for instance, two of the Montreal Group of poets (Scott and Smith) founded The McGill Fortnightly Review and it was published from 1925 to 1927; a few years later they published The McGilliad. Even today these periodicals are fascinating reading. The full run of both periodicals is available at Special Collections at McGill University or online at https://blogs.library.mcgill.ca/…/mcgill-fortnightly-review/
Monday, August 21, 2017
Leo Kennedy, Montreal Poet
I've just read Patricia Morley's As Though Life Mattered, Leo Kennedy's Story (1994); Kennedy was one of the four poets that comprised the Montreal Group in the 1920s. The others were F.R. Scott, A.J.M. Smith, and A.M. Klein. Kennedy had one book in him, The Shrouding (1933); I've read some of the poems in this book and they are truly exceptional, had he written more and produced a larger body of work he might have been the best of the four poets. Instead, he wrote advertising copy (like Ron Everson), many book reviews, and some poems for children; however, the second or third book was never written. We can only judge a poet on what he or she produces, the marriages, poverty, fishing trips, drinking, this is all of interest but it isn't poetry.
Thursday, August 17, 2017
F.R. Scott, "The Dance is One"
I've just reread F.R. Scott's, The Dance is One (1973). Scott is not a great poet but he's also not a minor poet; as I wrote about Scott's colleague and friend, A.J.M. Smith, he is one of our better poets. Scott's importance lies not only in his body of creative work but also in what he did (he helped bring modernism in poetry to Canada in the 1920s), who he knew (Leon Edel, A.J.M. Smith, John Glassco, Leo Kennedy, Irving Layton, Leonard Cohen, Louis Dudek, and many others, for instance Pierre Eliot Trudeau), what he believed (for instance, an inclusive vision of Canada) and his career as a distinguished law professor at McGill University.
Louis Dudek told me that Scott controlled every aspect of Sandra Djwa's biography, The Politics of the Imagination: A Life of F.R. Scott, that always intrigued me but I also feel ambivalent about it because Scott basically censored the book. If you read Professor Djwa's biography of P.K. Page you'll get the other half of the story about Scott's extramarital affairs that he didn't want in his official biography. I was also very impressed with Scott's book of translations St-Denys Garneau & Anne Hebert: Translations/Traductions (1962); additional translations by Scott are in The Dance is One.
The title of The Dance is One is from his poem "Dancing" and is also the inscription on his and his wife's headstone in Mount Royal Cemetery. By the way, Allan Hustak's biography of Scott's father Canon Frederick G Scott, Faith Under Fire, shows the kind of extraordinary family F.R. came from; Canon Scott was an exceptional person as was his son Frank Scott.
Louis Dudek told me that Scott controlled every aspect of Sandra Djwa's biography, The Politics of the Imagination: A Life of F.R. Scott, that always intrigued me but I also feel ambivalent about it because Scott basically censored the book. If you read Professor Djwa's biography of P.K. Page you'll get the other half of the story about Scott's extramarital affairs that he didn't want in his official biography. I was also very impressed with Scott's book of translations St-Denys Garneau & Anne Hebert: Translations/Traductions (1962); additional translations by Scott are in The Dance is One.
The title of The Dance is One is from his poem "Dancing" and is also the inscription on his and his wife's headstone in Mount Royal Cemetery. By the way, Allan Hustak's biography of Scott's father Canon Frederick G Scott, Faith Under Fire, shows the kind of extraordinary family F.R. came from; Canon Scott was an exceptional person as was his son Frank Scott.
Here is my main reservation regarding Frank Scott as a poet: writing poetry is not a sideline, maybe people can do two things well in life but not in poetry, poetry demands full-time commitment and Scott never gave it full-time commitment, he was also a human rights activist, a lawyer, a law professor, one of the founders of the CCF, and while some of the poetry he wrote is exceptional he also wrote satirical poetry, and other poems, that have a limited interest for readers. I know that Scott was charismatic and people liked him, some loved him, they all thought highly of him. But poets don't have to be nice people, was Robert Frost a nice person? No, but he was a great poet. Here is my main complaint about Frank Scott, he was attached to his social class while promoting social causes, he was making a name for himself as a lawyer and law professor, and while he was doing this he wasn't writing poetry, he was dividing his time and while poetry was important to him it didn't come absolutely first despite what he claimed. None of the Montreal Group of poets wrote large bodies of work except for A.M. Klein.
NOTE: This was up-dated and expanded on 28 July 2019; 02 August 2022.
Cover of Frank Scott's The Dance is One |
Headstone for F.R. Scott and his wife Marian Dale Scott at Mount Royal Cemetery |
Cover of Scott's translation of poems by Anne Hebert and St-Denys Garneau |
Carolyn Zonailo at the Scotts' family grave site, Mount Royal Cemetery, Montreal, mid-1990s |
Monday, August 14, 2017
"Laurentian Shield" by F.R. Scott
F.R. Scott was born in Quebec City on August 1st in 1899 but lived most of his life in Montreal. A member of the Montreal Group of poets, Scott, A.J.M. Smith, Leo Kennedy, A.M. Klein, Leon Edel, and John Glassco helped bring Modernism to Canada. Desmond Pacey's Ten Canadian Poets (1958) is still a good place for some insight into Scott's importance as a poet.
Here is one of Scott's most famous poems:
Here is one of Scott's most famous poems:
LAURENTIAN SHIELD
F. R. Scott
From: Events and Signals. Toronto: Ryerson Press, 1954.
From: Events and Signals. Toronto: Ryerson Press, 1954.
Hidden in wonder and snow, or sudden with summer,
This land stares at the sun in a huge silence
Endlessly repeating something we cannot hear.
Inarticulate, arctic,
Not written on by history, empty as paper,
It leans away from the world with songs in its lakes
Older than love, and lost in the miles.
This waiting is wanting.
It will choose its language
When it has chosen its technic,
A tongue to shape the vowels of its productivity.
A language of flesh and of roses.
Now there are pre-words,
Cabin syllables,
Nouns of settlement
Slowly forming, with steel syntax,
The long sentence of its exploitation.
The first cry was the hunter, hungry for fur,
And the digger for gold, nomad, no-man, a particle;
Then the bold commands of monopolies, big with machines,
Carving their kingdoms out of the public wealth;
And now the drone of the plane, scouting the ice,
Fills all the emptiness with neighbourhood
And links our future over the vanished pole.
But a deeper note is sounding, heard in the mines,
The scattered camps and the mills, a language of life,
And what will be written in the full culture of occupation
Will come, presently, tomorrow,
From millions whose hands can turn this rock into children.
This land stares at the sun in a huge silence
Endlessly repeating something we cannot hear.
Inarticulate, arctic,
Not written on by history, empty as paper,
It leans away from the world with songs in its lakes
Older than love, and lost in the miles.
This waiting is wanting.
It will choose its language
When it has chosen its technic,
A tongue to shape the vowels of its productivity.
A language of flesh and of roses.
Now there are pre-words,
Cabin syllables,
Nouns of settlement
Slowly forming, with steel syntax,
The long sentence of its exploitation.
The first cry was the hunter, hungry for fur,
And the digger for gold, nomad, no-man, a particle;
Then the bold commands of monopolies, big with machines,
Carving their kingdoms out of the public wealth;
And now the drone of the plane, scouting the ice,
Fills all the emptiness with neighbourhood
And links our future over the vanished pole.
But a deeper note is sounding, heard in the mines,
The scattered camps and the mills, a language of life,
And what will be written in the full culture of occupation
Will come, presently, tomorrow,
From millions whose hands can turn this rock into children.
Tuesday, August 8, 2017
Video of Painted Lady Butterfly
Here is a Painted Lady butterfly on an echinacea bloom in our backyard. Lots of fun growing the flowers and then seeing many butterflies on them...
"For a garden, as Bacon observes, is the purest of human pleasures and the greatest refreshment of the spirit of man; and even idle and ignorant people who cannot distinguish Leptosiphon hybridus from Kaulfussia amelloides and would rather languish away in a wilderness than break their backs with dibbling and weeding may get a good deal of pleasant conversation out of it, especially if they know the old-fashioned names of the commoner sorts of flowers and are both tolerably well acquainted with the minor Elizabethan lyrists." Dorothy L. Sayers, Gaudy Night, p. 454
"For a garden, as Bacon observes, is the purest of human pleasures and the greatest refreshment of the spirit of man; and even idle and ignorant people who cannot distinguish Leptosiphon hybridus from Kaulfussia amelloides and would rather languish away in a wilderness than break their backs with dibbling and weeding may get a good deal of pleasant conversation out of it, especially if they know the old-fashioned names of the commoner sorts of flowers and are both tolerably well acquainted with the minor Elizabethan lyrists." Dorothy L. Sayers, Gaudy Night, p. 454
Thursday, February 23, 2017
Review of The Archetypal Imagination by James Hollis
This review was originally published in The Newsletter of the C.G. Jung Society of Montreal, February 2017.
The Archetypal
Imagination
James Hollis
Texas A&M University Press, 2000
By Stephen Morrissey
If you have time to read only one of James Hollis's
books, The Archetypal Imagination is
the book to read. Published in 2000 by Texas A&M University as part of the
Carolyn and Ernest Fay Series in Analytical Psychology, the book is a part of
Hollis's mission to explain Jungian psychology to a contemporary audience, often
referring to literature and the arts in this endeavour. Hollis's erudite discussion
of the archetypal imagination is brilliant; he writes, "It is the
archetypal imagination which, through the agencies of symbol and metaphor and
in its constitutive power of imaging, not only creates the world and renders it
meaningful but may also be a paradigm of the work of divinity." (p. 7) Each
chapter of Hollis's book begins with the same statement: What we wish most to know, most desire, remains unknowable and lies
beyond our grasp. But what is it that we wish to know, what is it that we
most desire, and why is it out of our grasp? There is a possible answer, it is
found in the archetypal imagination.
Hollis states
that the archetypal imagination is similar to the Romantic poets' concept of
the imagination. For the Romantic poets the "imagination is our highest
faculty, not our reason, which is delimited by its own structure." (p. 7) There
is a place for the intellect and rational thought in understanding the
unconscious mind, it is to lay a foundation of learning and knowledge about the
way our psychology works. The archetypal imagination has a different place in understanding
the complexity of the unconscious mind; Hollis writes, "What Coleridge
called the secondary imagination was what Jung means by the archetypal power;
the capacity to echo, perhaps to replicate, the original creation through the
regenerative power of an image... " (p. 6) Coleridge posited and
differentiated between a primary and secondary imagination; both concepts elaborated
by Coleridge are more complex than Wordsworth's idea of the imagination but the
essential idea of the Romantic imagination remains similar in both poets. The English
Romantic poets found ultimate meaning not in reason—consider William Blake's
criticism of those proponents of rationalism, Newton, Voltaire and Rousseau—but
in the imagination; for the Romantics "the imagination was the door to
divinity." (p. 7)
The feeling
that life is meaningless is one of the existential dilemmas that many people
experience at some point in their life; meaninglessness carries with it despair,
hopelessness, alienation from the community, and anxiety. We question the
purpose and value of our existence when our traditional supports, whether religious,
social, or economic, are no longer present. Hollis writes, "The recovery
of meaning not only relocates a person in a larger order of things but also
supports a sense of personal identity and directs energies in life-serving
ways." (p. 16) How do we discover a meaningful existence, how do we
reconcile the conflict between the inner and outer world? Indeed, how is the wounded
psyche or soul healed (for "neurosis is suffering without meaning and the
flight from authentic being." (p. 16)? Jung maintains that there is no
individuation without meaning or intentionality and meaning can be discovered in
the archetypal imagination. Hollis writes,
... perhaps life is meaningless, but we are meaning-seeking creatures who are driven to understand it. Failing that, we attempt to form some meaningful relationship to life. We learn from archetypal psychology, from the core of primal religious experiences, from quantum physics, and from the artist's eye that all is energy. Matter is a dynamic, temporary arrangement of energy. Apparently, a religious symbol or a prayer, a work of art, or an expressive practice can so act on our psyche as to move that energy when it has been blocked, deadened, or split off. (p. 10)
The answer to
how meaning is discovered is the crux of Hollis's book; he quotes Jung, writing
in his memoir Memories, Dreams,
Reflections: "'Meaninglessness inhibits fullness of life and is
therefore equivalent to illness. Meaning makes a great many things
endurable—perhaps everything... For it is not that "God" is a myth,
but that myth is the revelation of a divine life in man.'" (p.15) The archetypal
imagination is a part of the transcendent function; in the imagination we
discover aspects of the soul, of our psychology, and thus one sees the
importance of active imagination, sand play, drawing mandalas, or other
creative activities like writing poetry or painting pictures. Hollis quotes
Jung again, "'Meaning only comes when people feel that they are living the
symbolic life, that they are actors in the divine drama. That gives the only
meaning to human life; everything else is banal and you can dismiss it. A
career, the producing of children, all are maya
[illusion] compared to that one thing, that your life is meaningful.'"
(p.18)
Of course,
the purpose of all of C.G. Jung's life work is individuation, it is to help
people live an authentic and meaningful life and to discover a greater
consciousness and understanding of who and what we are. Hollis writes,
"Consciousness is transformed by the encounter with mystery as invested in
images theretofore foreign to it." (11) Individuation is the visionary transformation
of consciousness, it is the discovery of a meaningful existence; whether in the
paintings of Rene Magritte or the poems of Rainer Maria Rilke, all art is
vision in its transformation of the complexity and depth of the unconscious mind
into art.
So, what do
we now make of Hollis's statement that What
we wish most to know, most desire, remains unknowable and lies beyond our grasp?
Money won't buy happiness and you can't live forever. We ask: what is meaningful
in life, can we find individuation? We err if we think that an individuated existence
is an intellectual construct or a theoretical destination at which one might
arrive in the future. Individuation is not that distant place on the horizon that
is impossible to reach; in the archetypal imagination we find a greater
consciousness of the conflict between our inner and outer life and the
discovery and realization of this can lead to a meaningful individuated existence,
one that is authentic to psyche. This also helps us to discover that which we wish most to know, most desire.
Note: Read other reviews of books by James Hollis reviewed here, do a search on this blog.
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