The Temple: Penguin Pocket Classics (Penguin Clothbound Poetry)

New Price: $22.41
Used Price: $15.19

Mentioned in:

Most Anticipated: The Great Spring 2024 Preview

-
April April 2 Women! In! Peril! by Jessie Ren Marshall [F] For starters, excellent title. This debut short story collection from playwright Marshall spans sex bots and space colonists, wives and divorcées, prodding at the many meanings of womanhood. Short story master Deesha Philyaw, also taken by the book's title, calls this one "incisive! Provocative! And utterly satisfying!" —Sophia M. Stewart The Audacity by Ryan Chapman [F] This sophomore effort, after the darkly sublime absurdity of Riots I have Known, trades in the prison industrial complex for the Silicon Valley scam. Chapman has a sharp eye and a sharper wit, and a book billed as a "bracing satire about the implosion of a Theranos-like company, a collapsing marriage, and a billionaires’ 'philanthropy summit'" promises some good, hard laughs—however bitter they may be—at the expense of the über-rich. —John H. Maher The Obscene Bird of Night by José Donoso, tr. Leonard Mades [F] I first learned about this book from an essay in this publication by Zachary Issenberg, who alternatively calls it Donoso's "masterpiece," "a perfect novel," and "the crowning achievement of the gothic horror genre." He recommends going into the book without knowing too much, but describes it as "a story assembled from the gossip of society’s highs and lows, which revolves and blurs into a series of interlinked nightmares in which people lose their memory, their sex, or even their literal organs." —SMS Globetrotting ed. Duncan Minshull [NF] I'm a big walker, so I won't be able to resist this assemblage of 50 writers—including Edith Wharton, Katharine Mansfield, Helen Garner, and D.H. Lawrence—recounting their various journeys by foot, edited by Minshull, the noted walker-writer-anthologist behind The Vintage Book of Walking (2000) and Where My Feet Fall (2022). —SMS All Things Are Too Small by Becca Rothfeld [NF] Hieronymus Bosch, eat your heart out! The debut book from Rothfeld, nonfiction book critic at the Washington Post, celebrates our appetite for excess in all its material, erotic, and gluttonous glory. Covering such disparate subjects from decluttering to David Cronenberg, Rothfeld looks at the dire cultural—and personal—consequences that come with adopting a minimalist sensibility and denying ourselves pleasure. —Daniella Fishman A Good Happy Girl by Marissa Higgins [F] Higgins, a regular contributor here at The Millions, debuts with a novel of a young woman who is drawn into an intense and all-consuming emotional and sexual relationship with a married lesbian couple. Halle Butler heaps on the praise for this one: “Sometimes I could not believe how easily this book moved from gross-out sadism into genuine sympathy. Totally surprising, totally compelling. I loved it.” —SMS City Limits by Megan Kimble [NF] As a Los Angeleno who is steadily working my way through The Power Broker, this in-depth investigation into the nation's freeways really calls to me. (Did you know Robert Moses couldn't drive?) Kimble channels Caro by locating the human drama behind freeways and failures of urban planning. —SMS We Loved It All by Lydia Millet [NF] Planet Earth is a pretty awesome place to be a human, with its beaches and mountains, sunsets and birdsong, creatures great and small. Millet, a creative director at the Center for Biological Diversity in Tucson, infuses her novels with climate grief and cautions against extinction, and in this nonfiction meditation, she makes a case for a more harmonious coexistence between our species and everybody else in the natural world. If a nostalgic note of “Auld Lang Syne” trembles in Millet’s title, her personal anecdotes and public examples call for meaningful environmental action from local to global levels. —Nathalie op de Beeck Like Love by Maggie Nelson [NF] The new book from Nelson, one of the most towering public intellectuals alive today, collects 20 years of her work—including essays, profiles, and reviews—that cover disparate subjects, from Prince and Kara Walker to motherhood and queerness. For my fellow Bluets heads, this will be essential reading. —SMS Traces of Enayat by Iman Mersal, tr. Robin Moger [NF] Mersal, one of the preeminent poets of the Arabic-speaking world, recovers the life, work, and legacy of the late Egyptian writer Enayat al-Zayyat in this biographical detective story. Mapping the psyche of al-Zayyat, who died by suicide in 1963, alongside her own, Mersal blends literary mystery and memoir to produce a wholly original portrait of two women writers. —SMS The Letters of Emily Dickinson ed. Cristanne Miller and Domhnall Mitchell [NF] The letters of Emily Dickinson, one of the greatest and most beguiling of American poets, are collected here for the first time in nearly 60 years. Her correspondence not only gives access to her inner life and social world, but reveal her to be quite the prose stylist. "In these letters," says Jericho Brown, "we see the life of a genius unfold." Essential reading for any Dickinson fan. —SMS April 9 Short War by Lily Meyer [F] The debut novel from Meyer, a critic and translator, reckons with the United States' political intervention in South America through the stories of two generations: a young couple who meet in 1970s Santiago, and their American-born child spending a semester Buenos Aires. Meyer is a sharp writer and thinker, and a great translator from the Spanish; I'm looking forward to her fiction debut. —SMS There's Going to Be Trouble by Jen Silverman [F] Silverman's third novel spins a tale of an American woman named Minnow who is drawn into a love affair with a radical French activist—a romance that, unbeknown to her, mirrors a relationship her own draft-dodging father had against the backdrop of the student movements of the 1960s. Teasing out the intersections of passion and politics, There's Going to Be Trouble is "juicy and spirited" and "crackling with excitement," per Jami Attenberg. —SMS Table for One by Yun Ko-eun, tr. Lizzie Buehler [F] I thoroughly enjoyed Yun Ko-eun's 2020 eco-thriller The Disaster Tourist, also translated by Buehler, so I'm excited for her new story collection, which promises her characteristic blend of mundanity and surrealism, all in the name of probing—and poking fun—at the isolation and inanity of modern urban life. —SMS Playboy by Constance Debré, tr. Holly James [NF] The prequel to the much-lauded Love Me Tender, and the first volume in Debré's autobiographical trilogy, Playboy's incisive vignettes explore the author's decision to abandon her marriage and career and pursue the precarious life of a writer, which she once told Chris Kraus was "a bit like Saint Augustine and his conversion." Virginie Despentes is a fan, so I'll be checking this out. —SMS Native Nations by Kathleen DuVal [NF] DuVal's sweeping history of Indigenous North America spans a millennium, beginning with the ancient cities that once covered the continent and ending with Native Americans' continued fight for sovereignty. A study of power, violence, and self-governance, Native Nations is an exciting contribution to a new canon of North American history from an Indigenous perspective, perfect for fans of Ned Blackhawk's The Rediscovery of America. —SMS Personal Score by Ellen van Neerven [NF] I’ve always been interested in books that drill down on a specific topic in such a way that we also learn something unexpected about the world around us. Australian writer Van Neerven's sports memoir is so much more than that, as they explore the relationship between sports and race, gender, and sexuality—as well as the paradox of playing a colonialist sport on Indigenous lands. Two Dollar Radio, which is renowned for its edgy list, is publishing this book, so I know it’s going to blow my mind. —Claire Kirch April 16 The Notebooks of Sonny Rollins by Sonny Rollins [NF] The musings, recollections, and drawings of jazz legend Sonny Rollins are collected in this compilation of his precious notebooks, which he began keeping in 1959, the start of what would become known as his “Bridge Years,” during which he would practice at all hours on the Williamsburg Bridge. Rollins chronicles everything from his daily routine to reflections on music theory and the philosophical underpinnings of his artistry. An indispensable look into the mind and interior life of one of the most celebrated jazz musicians of all time. —DF Henry Henry by Allen Bratton [F] Bratton’s ambitious debut reboots Shakespeare’s Henriad, landing Hal Lancaster, who’s in line to be the 17th Duke of Lancaster, in the alcohol-fueled queer party scene of 2014 London. Hal’s identity as a gay man complicates his aristocratic lineage, and his dalliances with over-the-hill actor Jack Falstaff and promising romance with one Harry Percy, who shares a name with history’s Hotspur, will have English majors keeping score. Don’t expect a rom-com, though. Hal’s fraught relationship with his sexually abusive father, and the fates of two previous gay men from the House of Lancaster, lend gravity to this Bard-inspired take. —NodB Bitter Water Opera by Nicolette Polek [F] Graywolf always publishes books that make me gasp in awe and this debut novel, by the author of the entrancing 2020 story collection Imaginary Museums, sounds like it’s going to keep me awake at night as well. It’s a tale about a young woman who’s lost her way and writes a letter to a long-dead ballet dancer—who then visits her, and sets off a string of strange occurrences. —CK Norma by Sarah Mintz [F] Mintz's debut novel follows the titular widow as she enjoys her newfound freedom by diving headfirst into her surrounds, both IRL and online. Justin Taylor says, "Three days ago I didn’t know Sarah Mintz existed; now I want to know where the hell she’s been all my reading life. (Canada, apparently.)" —SMS What Kingdom by Fine Gråbøl, tr. Martin Aitken [F] A woman in a psychiatric ward dreams of "furniture flickering to life," a "chair that greets you," a "bookshelf that can be thrown on like an apron." This sounds like the moving answer to the otherwise puzzling question, "What if the Kantian concept of ding an sich were a novel?" —JHM Weird Black Girls by Elwin Cotman [F] Cotman, the author of three prior collections of speculative short stories, mines the anxieties of Black life across these seven tales, each of them packed with pop culture references and supernatural conceits. Kelly Link calls Cotman's writing "a tonic to ward off drabness and despair." —SMS Presence by Tracy Cochran [NF] Last year marked my first earnest attempt at learning to live more mindfully in my day-to-day, so I was thrilled when this book serendipitously found its way into my hands. Cochran, a New York-based meditation teacher and Tibetan Buddhist practitioner of 50 years, delivers 20 psycho-biographical chapters on recognizing the importance of the present, no matter how mundane, frustrating, or fortuitous—because ultimately, she says, the present is all we have. —DF Committed by Suzanne Scanlon [NF] Scanlon's memoir uses her own experience of mental illness to explore the enduring trope of the "madwoman," mining the work of Charlotte Perkins Gilman, Virginia Woolf, Sylvia Plath, Audre Lorde, and others for insights into the long literary tradition of women in psychological distress. The blurbers for this one immediately caught my eye, among them Natasha Trethewey, Amina Cain, and Clancy Martin, who compares Scanlon's work here to that of Marguerite Duras. —SMS Unrooted by Erin Zimmerman [NF] This science memoir explores Zimmerman's journey to botany, a now endangered field. Interwoven with Zimmerman's experiences as a student and a mother is an impassioned argument for botany's continued relevance and importance against the backdrop of climate change—a perfect read for gardeners, plant lovers, or anyone with an affinity for the natural world. —SMS April 23 Reboot by Justin Taylor [F] Extremely online novels, as a rule, have become tiresome. But Taylor has long had a keen eye for subcultural quirks, so it's no surprise that PW's Alan Scherstuhl says that "reading it actually feels like tapping into the internet’s best celeb gossip, fiercest fandom outrages, and wildest conspiratorial rabbit holes." If that's not a recommendation for the Book Twitter–brained reader in you, what is? —JHM Divided Island by Daniela Tarazona, tr. Lizzie Davis and Kevin Gerry Dunn [F] A story of multiple personalities and grief in fragments would be an easy sell even without this nod from Álvaro Enrigue: "I don't think that there is now, in Mexico, a literary mind more original than Daniela Tarazona's." More original than Mario Bellatin, or Cristina Rivera Garza? This we've gotta see. —JHM Prairie, Dresses, Art, Other by Danielle Dutton [NF] Coffee House Press has for years relished its reputation for publishing “experimental” literature, and this collection of short stories and essays about literature and art and the strangeness of our world is right up there with the rest of Coffee House’s edgiest releases. Don’t be fooled by the simple cover art—Dutton’s work is always formally inventive, refreshingly ambitious, and totally brilliant. —CK I Just Keep Talking by Nell Irvin Painter [NF] I first encountered Nell Irvin Painter in graduate school, as I hung out with some Americanists who were her students. Painter was always a dazzling, larger-than-life figure, who just exuded power and brilliance. I am so excited to read this collection of her essays on history, literature, and politics, and how they all intersect. The fact that this collection contains Painter’s artwork is a big bonus. —CK April 30 Real Americans by Rachel Khong [F] The latest novel from Khong, the author of Goodbye, Vitamin, explores class dynamics and the illusory American Dream across generations. It starts out with a love affair between an impoverished Chinese American woman from an immigrant family and an East Coast elite from a wealthy family, before moving us along 21 years: 15-year-old Nick knows that his single mother is hiding something that has to do with his biological father and thus, his identity. C Pam Zhang deems this "a book of rare charm," and Andrew Sean Greer calls it "gorgeous, heartfelt, soaring, philosophical and deft." —CK The Swans of Harlem by Karen Valby [NF] Huge thanks to Bebe Neuwirth for putting this book on my radar (she calls it "fantastic") with additional gratitude to Margo Jefferson for sealing the deal (she calls it "riveting"). Valby's group biography of five Black ballerinas who forever transformed the art form at the height of the Civil Rights movement uncovers the rich and hidden history of Black ballet, spotlighting the trailblazers who paved the way for the Misty Copelands of the world. —SMS Appreciation Post by Tara Ward [NF] Art historian Ward writes toward an art history of Instagram in Appreciation Post, which posits that the app has profoundly shifted our long-established ways of interacting with images. Packed with cultural critique and close reading, the book synthesizes art history, gender studies, and media studies to illuminate the outsize role that images play in all of our lives. —SMS May May 7 Bad Seed by Gabriel Carle, tr. Heather Houde [F] Carle’s English-language debut contains echoes of Denis Johnson’s Jesus’s Son and Mariana Enriquez’s gritty short fiction. This story collection haunting but cheeky, grim but hopeful: a student with HIV tries to avoid temptation while working at a bathhouse; an inebriated friend group witnesses San Juan go up in literal flames; a sexually unfulfilled teen drowns out their impulses by binging TV shows. Puerto Rican writer Luis Negrón calls this “an extraordinary literary debut.” —Liv Albright The Lady Waiting by Magdalena Zyzak [F] Zyzak’s sophomore novel is a nail-biting delight. When Viva, a young Polish émigré, has a chance encounter with an enigmatic gallerist named Bobby, Viva’s life takes a cinematic turn. Turns out, Bobby and her husband have a hidden agenda—they plan to steal a Vermeer, with Viva as their accomplice. Further complicating things is the inevitable love triangle that develops among them. Victor LaValle calls this “a superb accomplishment," and Percival Everett says, "This novel pops—cosmopolitan, sexy, and funny." —LA América del Norte by Nicolás Medina Mora [F] Pitched as a novel that "blends the Latin American traditions of Roberto Bolaño and Fernanda Melchor with the autofiction of U.S. writers like Ben Lerner and Teju Cole," Mora's debut follows a young member of the Mexican elite as he wrestles with questions of race, politics, geography, and immigration. n+1 co-editor Marco Roth calls Mora "the voice of the NAFTA generation, and much more." —SMS How It Works Out by Myriam Lacroix [F] LaCroix's debut novel is the latest in a strong early slate of novels for the Overlook Press in 2024, and follows a lesbian couple as their relationship falls to pieces across a number of possible realities. The increasingly fascinating and troubling potentialities—B-list feminist celebrity, toxic employer-employee tryst, adopting a street urchin, cannibalism as relationship cure—form a compelling image of a complex relationship in multiversal hypotheticals. —JHM Cinema Love by Jiaming Tang [F] Ting's debut novel, which spans two continents and three timelines, follows two gay men in rural China—and, later, New York City's Chinatown—who frequent the Workers' Cinema, a movie theater where queer men cruise for love. Robert Jones, Jr. praises this one as "the unforgettable work of a patient master," and Jessamine Chan calls it "not just an extraordinary debut, but a future classic." —SMS First Love by Lilly Dancyger [NF] Dancyger's essay collection explores the platonic romances that bloom between female friends, giving those bonds the love-story treatment they deserve. Centering each essay around a formative female friendship, and drawing on everything from Anaïs Nin and Sylvia Plath to the "sad girls" of Tumblr, Dancyger probes the myriad meanings and iterations of friendship, love, and womanhood. —SMS See Loss See Also Love by Yukiko Tominaga [F] In this impassioned debut, we follow Kyoko, freshly widowed and left to raise her son alone. Through four vignettes, Kyoko must decide how to raise her multiracial son, whether to remarry or stay husbandless, and how to deal with life in the face of loss. Weike Wang describes this one as “imbued with a wealth of wisdom, exploring the languages of love and family.” —DF The Novices of Lerna by Ángel Bonomini, tr. Jordan Landsman [F] The Novices of Lerna is Landsman's translation debut, and what a way to start out: with a work by an Argentine writer in the tradition of Jorge Luis Borges and Adolfo Bioy Casares whose work has never been translated into English. Judging by the opening of this short story, also translated by Landsman, Bonomini's novel of a mysterious fellowship at a Swiss university populated by doppelgängers of the protagonist is unlikely to disappoint. —JHM Black Meme by Legacy Russell [NF] Russell, best known for her hit manifesto Glitch Feminism, maps Black visual culture in her latest. Black Meme traces the history of Black imagery from 1900 to the present, from the photograph of Emmett Till published in JET magazine to the footage of Rodney King's beating at the hands of the LAPD, which Russell calls the first viral video. Per Margo Jefferson, "You will be galvanized by Legacy Russell’s analytic brilliance and visceral eloquence." —SMS The Eighth Moon by Jennifer Kabat [NF] Kabat's debut memoir unearths the history of the small Catskills town to which she relocated in 2005. The site of a 19th-century rural populist uprising, and now home to a colorful cast of characters, the Appalachian community becomes a lens through which Kabat explores political, economic, and ecological issues, mining the archives and the work of such writers as Adrienne Rich and Elizabeth Hardwick along the way. —SMS Stories from the Center of the World ed. Jordan Elgrably [F] Many in America hold onto broad, centuries-old misunderstandings of Arab and Muslim life and politics that continue to harm, through both policy and rhetoric, a perpetually embattled and endangered region. With luck, these 25 tales by writers of Middle Eastern and North African origin might open hearts and minds alike. —JHM An Encyclopedia of Gardening for Colored Children by Jamaica Kincaid and Kara Walker [NF] Two of the most brilliant minds on the planet—writer Jamaica Kincaid and visual artist Kara Walker—have teamed up! On a book! About plants! A dream come true. Details on this slim volume are scant—see for yourself—but I'm counting down the minutes till I can read it all the same. —SMS Physics of Sorrow by Georgi Gospodinov, tr. Angela Rodel [F] I'll be honest: I would pick up this book—by the International Booker Prize–winning author of Time Shelter—for the title alone. But also, the book is billed as a deeply personal meditation on both Communist Bulgaria and Greek myth, so—yep, still picking this one up. —JHM May 14 This Strange Eventful History by Claire Messud [F] I read an ARC of this enthralling fictionalization of Messud’s family history—people wandering the world during much of the 20th century, moving from Algeria to France to North America— and it is quite the story, with a postscript that will smack you on the side of the head and make you re-think everything you just read. I can't recommend this enough. —CK Woodworm by Layla Martinez, tr. Sophie Hughes and Annie McDermott [F] Martinez’s debut novel takes cabin fever to the max in this story of a grandmother,  granddaughter, and their haunted house, set against the backdrop of the Spanish Civil War. As the story unfolds, so do the house’s secrets, the two women must learn to collaborate with the malevolent spirits living among them. Mariana Enriquez says that this "tense, chilling novel tells a story of specters, class war, violence, and loneliness, as naturally as if the witches had dictated this lucid, terrible nightmare to Martínez themselves.” —LA Self Esteem and the End of the World by Luke Healy [NF] Ah, writers writing about writing. A tale as old as time, and often timeworn to boot. But graphic novelists graphically noveling about graphic novels? (Verbing weirds language.) It still feels fresh to me! Enter Healy's tale of "two decades of tragicomic self-discovery" following a protagonist "two years post publication of his latest book" and "grappling with his identity as the world crumbles." —JHM All Fours by Miranda July [F] In excruciating, hilarious detail, All Fours voices the ethically dubious thoughts and deeds of an unnamed 45-year-old artist who’s worried about aging and her capacity for desire. After setting off on a two-week round-trip drive from Los Angeles to New York City, the narrator impulsively checks into a motel 30 miles from her home and only pretends to be traveling. Her flagrant lies, unapologetic indolence, and semi-consummated seduction of a rent-a-car employee set the stage for a liberatory inquisition of heteronorms and queerness. July taps into the perimenopause zeitgeist that animates Jen Beagin’s Big Swiss and Melissa Broder’s Death Valley. —NodB Love Junkie by Robert Plunket [F] When a picture-perfect suburban housewife's life is turned upside down, a chance brush with New York City's gay scene launches her into gainful, albeit unconventional, employment. Set at the dawn of the AIDs epidemic, Mimi Smithers, described as a "modern-day Madame Bovary," goes from planning parties in Westchester to selling used underwear with a Manhattan porn star. As beloved as it is controversial, Plunket's 1992 cult novel will get a much-deserved second life thanks to this reissue by New Directions. (Maybe this will finally galvanize Madonna, who once optioned the film rights, to finally make that movie.) —DF Tomorrowing by Terry Bisson [F] The newest volume in Duke University’s Practices series collects for the first time the late Terry Bisson’s Locus column "This Month in History," which ran for two decades. In it, the iconic "They’re Made Out of Meat" author weaves an alt-history of a world almost parallel to ours, featuring AI presidents, moon mountain hikes, a 196-year-old Walt Disney’s resurrection, and a space pooch on Mars. This one promises to be a pure spectacle of speculative fiction. —DF Chop Fry Watch Learn by Michelle T. King [NF] A large portion of the American populace still confuses Chinese American food with Chinese food. What a delight, then, to discover this culinary history of the worldwide dissemination of that great cuisine—which moonlights as a biography of Chinese cookbook and TV cooking program pioneer Fu Pei-mei. —JHM On the Couch ed. Andrew Blauner [NF] André Aciman, Susie Boyt, Siri Hustvedt, Rivka Galchen, and Colm Tóibín are among the 25 literary luminaries to contribute essays on Freud and his complicated legacy to this lively volume, edited by writer, editor, and literary agent Blauner. Taking tacts both personal and psychoanalytical, these essays paint a fresh, full picture of Freud's life, work, and indelible cultural impact. —SMS Another Word for Love by Carvell Wallace [NF] Wallace is one of the best journalists (and tweeters) working today, so I'm really looking forward to his debut memoir, which chronicles growing up Black and queer in America, and navigating the world through adulthood. One of the best writers working today, Kiese Laymon, calls Another Word for Love as “One of the most soulfully crafted memoirs I’ve ever read. I couldn’t figure out how Carvell Wallace blurred time, region, care, and sexuality into something so different from anything I’ve read before." —SMS The Devil's Best Trick by Randall Sullivan [NF] A cultural history interspersed with memoir and reportage, Sullivan's latest explores our ever-changing understandings of evil and the devil, from Egyptian gods and the Book of Job to the Salem witch trials and Black Mass ceremonies. Mining the work of everyone from Zoraster, Plato, and John Milton to Edgar Allen Poe, Aleister Crowley, and Charles Baudelaire, this sweeping book chronicles evil and the devil in their many forms. --SMS The Book Against Death by Elias Canetti, tr. Peter Filkins [NF] In this newly-translated collection, Nobel laureate Canetti, who once called himself death's "mortal enemy," muses on all that death inevitably touches—from the smallest ant to the Greek gods—and condemns death as a byproduct of war and despots' willingness to use death as a pathway to power. By means of this book's very publication, Canetti somewhat succeeds in staving off death himself, ensuring that his words live on forever. —DF Rise of a Killah by Ghostface Killah [NF] "Why is the sky blue? Why is water wet? Why did Judas rat to the Romans while Jesus slept?" Ghostface Killah has always asked the big questions. Here's another one: Who needs to read a blurb on a literary site to convince them to read Ghost's memoir? —JHM May 21 Exhibit by R.O. Kwon [F] It's been six years since Kwon's debut, The Incendiaries, hit shelves, and based on that book's flinty prose alone, her latest would be worth a read. But it's also a tale of awakening—of its protagonist's latent queerness, and of the "unquiet spirit of an ancestor," that the author herself calls so "shot through with physical longing, queer lust, and kink" that she hopes her parents will never read it. Tantalizing enough for you? —JHM Cecilia by K-Ming Chang [F] Chang, the author of Bestiary, Gods of Want, and Organ Meats, returns with this provocative and oft-surreal novella. While the story is about two childhood friends who became estranged after a bizarre sexual encounter but re-connect a decade later, it’s also an exploration of how the human body and its excretions can be both pleasurable and disgusting. —CK The Great State of West Florida by Kent Wascom [F] The Great State of West Florida is Wascom's latest gothicomic novel set on Florida's apocalyptic coast. A gritty, ominous book filled with doomed Floridians, the passages fly by with sentences that delight in propulsive excess. In the vein of Thomas McGuane's early novels or Brian De Palma's heyday, this stylized, savory, and witty novel wields pulp with care until it blooms into a new strain of American gothic. —Zachary Issenberg Cartoons by Kit Schluter [F] Bursting with Kafkaesque absurdism and a hearty dab of abstraction, Schluter’s Cartoons is an animated vignette of life's minutae. From the ravings of an existential microwave to a pencil that is afraid of paper, Schluter’s episodic outré oozes with animism and uncanniness. A grand addition to City Light’s repertoire, it will serve as a zany reminder of the lengths to which great fiction can stretch. —DF May 28 Lost Writings by Mina Loy, ed. Karla Kelsey [F] In the early 20th century, avant-garde author, visual artist, and gallerist Mina Loy (1882–1966) led an astonishing creative life amid European and American modernist circles; she satirized Futurists, participated in Surrealist performance art, and created paintings and assemblages in addition to writing about her experiences in male-dominated fields of artistic practice. Diligent feminist scholars and art historians have long insisted on her cultural significance, yet the first Loy retrospective wasn’t until 2023. Now Karla Kelsey, a poet and essayist, unveils two never-before-published, autobiographical midcentury manuscripts by Loy, The Child and the Parent and Islands in the Air, written from the 1930s to the 1950s. It's never a bad time to be re-rediscovered. —NodB I'm a Fool to Want You by Camila Sosa Villada, tr. Kit Maude [F] Villada, whose debut novel Bad Girls, also translated by Maude, captured the travesti experience in Argentina, returns with a short story collection that runs the genre gamut from gritty realism and social satire to science fiction and fantasy. The throughline is Villada's boundless imagination, whether she's conjuring the chaos of the Mexican Inquisition or a trans sex worker befriending a down-and-out Billie Holiday. Angie Cruz calls this "one of my favorite short-story collections of all time." —SMS The Editor by Sara B. Franklin [NF] Franklin's tenderly written and meticulously researched biography of Judith Jones—the legendary Knopf editor who worked with such authors as John Updike, Sylvia Plath, Elizabeth Bowen, Anne Tyler, and, perhaps most consequentially, Julia Child—was largely inspired by Franklin's own friendship with Jones in the final years of her life, and draws on a rich trove of interviews and archives. The Editor retrieves Jones from the margins of publishing history and affirms her essential role in shaping the postwar cultural landscape, from fiction to cooking and beyond. —SMS The Book-Makers by Adam Smyth [NF] A history of the book told through 18 microbiographies of particularly noteworthy historical personages who made them? If that's not enough to convince you, consider this: the small press is represented here by Nancy Cunard, the punchy and enormously influential founder of Hours Press who romanced both Aldous Huxley and Ezra Pound, knew Hemingway and Joyce and Langston Hughes and William Carlos Williams, and has her own MI5 file. Also, the subject of the binding chapter is named "William Wildgoose." —JHM June June 4 The Future Was Color by Patrick Nathan [F] A gay Hungarian immigrant writing crappy monster movies in the McCarthy-era Hollywood studio system gets swept up by a famous actress and brought to her estate in Malibu to write what he really cares about—and realizes he can never escape his traumatic past. Sunset Boulevard is shaking. —JHM A Cage Went in Search of a Bird [F] This collection brings together a who's who of literary writers—10 of them, to be precise— to write Kafka fanfiction, from Joshua Cohen to Yiyun Li. Then it throws in weirdo screenwriting dynamo Charlie Kaufman, for good measure. A boon for Kafkaheads everywhere. —JHM We Refuse by Kellie Carter Jackson [NF] Jackson, a historian and professor at Wellesley College, explores the past and present of Black resistance to white supremacy, from work stoppages to armed revolt. Paying special attention to acts of resistance by Black women, Jackson attempts to correct the historical record while plotting a path forward. Jelani Cobb describes this "insurgent history" as "unsparing, erudite, and incisive." —SMS Holding It Together by Jessica Calarco [NF] Sociologist Calarco's latest considers how, in lieu of social safety nets, the U.S. has long relied on women's labor, particularly as caregivers, to hold society together. Calarco argues that while other affluent nations cover the costs of care work and direct significant resources toward welfare programs, American women continue to bear the brunt of the unpaid domestic labor that keeps the nation afloat. Anne Helen Petersen calls this "a punch in the gut and a call to action." —SMS Miss May Does Not Exist by Carrie Courogen [NF] A biography of Elaine May—what more is there to say? I cannot wait to read this chronicle of May's life, work, and genius by one of my favorite writers and tweeters. Claire Dederer calls this "the biography Elaine May deserves"—which is to say, as brilliant as she was. —SMS Fire Exit by Morgan Talty [F] Talty, whose gritty story collection Night of the Living Rez was garlanded with awards, weighs the concept of blood quantum—a measure that federally recognized tribes often use to determine Indigenous membership—in his debut novel. Although Talty is a citizen of the Penobscot Indian Nation, his narrator is on the outside looking in, a working-class white man named Charles who grew up on Maine’s Penobscot Reservation with a Native stepfather and friends. Now Charles, across the river from the reservation and separated from his biological daughter, who lives there, ponders his exclusion in a novel that stokes controversy around the terms of belonging. —NodB June 11 The Material by Camille Bordas [F] My high school English teacher, a somewhat dowdy but slyly comical religious brother, had a saying about teaching high school students: "They don't remember the material, but they remember the shtick." Leave it to a well-named novel about stand-up comedy (by the French author of How to Behave in a Crowd) to make you remember both. --SMS Ask Me Again by Clare Sestanovich [F] Sestanovich follows up her debut story collection, Objects of Desire, with a novel exploring a complicated friendship over the years. While Eva and Jamie are seemingly opposites—she's a reserved South Brooklynite, while he's a brash Upper Manhattanite—they bond over their innate curiosity. Their paths ultimately diverge when Eva settles into a conventional career as Jamie channels his rebelliousness into politics. Ask Me Again speaks to anyone who has ever wondered whether going against the grain is in itself a matter of privilege. Jenny Offill calls this "a beautifully observed and deeply philosophical novel, which surprises and delights at every turn." —LA Disordered Attention by Claire Bishop [NF] Across four essays, art historian and critic Bishop diagnoses how digital technology and the attention economy have changed the way we look at art and performance today, identifying trends across the last three decades. A perfect read for fans of Anna Kornbluh's Immediacy, or the Style of Too Late Capitalism (also from Verso). War by Louis-Ferdinand Céline, tr. Charlotte Mandell [F] For years, literary scholars mourned the lost manuscripts of Céline, the acclaimed and reviled French author whose work was stolen from his Paris apartment after he fled to Germany in 1944, fearing punishment for his collaboration with the Nazis. But, with the recent discovery of those fabled manuscripts, War is now seeing the light of day thanks to New Directions (for anglophone readers, at least—the French have enjoyed this one since 2022 courtesy of Gallimard). Adam Gopnik writes of War, "A more intense realization of the horrors of the Great War has never been written." —DF The Uptown Local by Cory Leadbeater [NF] In his debut memoir, Leadbeater revisits the decade he spent working as Joan Didion's personal assistant. While he enjoyed the benefits of working with Didion—her friendship and mentorship, the more glamorous appointments on her social calendar—he was also struggling with depression, addiction, and profound loss. Leadbeater chronicles it all in what Chloé Cooper Jones calls "a beautiful catalog of twin yearnings: to be seen and to disappear; to belong everywhere and nowhere; to go forth and to return home, and—above all else—to love and to be loved." —SMS Out of the Sierra by Victoria Blanco [NF] Blanco weaves storytelling with old-fashioned investigative journalism to spotlight the endurance of Mexico's Rarámuri people, one of the largest Indigenous tribes in North America, in the face of environmental disasters, poverty, and the attempts to erase their language and culture. This is an important book for our times, dealing with pressing issues such as colonialism, migration, climate change, and the broken justice system. —CK Any Person Is the Only Self by Elisa Gabbert [NF] Gabbert is one of my favorite living writers, whether she's deconstructing a poem or tweeting about Seinfeld. Her essays are what I love most, and her newest collection—following 2020's The Unreality of Memory—sees Gabbert in rare form: witty and insightful, clear-eyed and candid. I adored these essays, and I hope (the inevitable success of) this book might augur something an essay-collection renaissance. (Seriously! Publishers! Where are the essay collections!) —SMS Tehrangeles by Porochista Khakpour [F] Khakpour's wit has always been keen, and it's hard to imagine a writer better positioned to take the concept of Shahs of Sunset and make it literary. "Like Little Women on an ayahuasca trip," says Kevin Kwan, "Tehrangeles is delightfully twisted and heartfelt."  —JHM Traveling: On the Path of Joni Mitchell by Ann Powers [NF] The moment I saw this book's title—which comes from the opening (and, as it happens, my favorite) track on Mitchell's 1971 masterpiece Blue—I knew it would be one of my favorite reads of the year. Powers, one of the very best music critics we've got, masterfully guides readers through Mitchell's life and work at a fascinating slant, her approach both sweeping and intimate as she occupies the dual roles of biographer and fan. —SMS All Desire Is a Desire for Being by René Girard, ed. Cynthia L. Haven [NF] I'll be honest—the title alone stirs something primal in me. In honor of Girard's centennial, Penguin Classics is releasing a smartly curated collection of his most poignant—and timely—essays, touching on everything from violence to religion to the nature of desire. Comprising essays selected by the scholar and literary critic Cynthia L. Haven, who is also the author of the first-ever biographical study of Girard, Evolution of Desire, this book is "essential reading for Girard devotees and a perfect entrée for newcomers," per Maria Stepanova. —DF June 18 Craft by Ananda Lima [F] Can you imagine a situation in which interconnected stories about a writer who sleeps with the devil at a Halloween party and can't shake him over the following decades wouldn't compel? Also, in one of the stories, New York City’s Penn Station is an analogue for hell, which is both funny and accurate. —JHM Parade by Rachel Cusk [F] Rachel Cusk has a new novel, her first in three years—the anticipation is self-explanatory. —SMS Little Rot by Akwaeke Emezi [F] Multimedia polymath and gender-norm disrupter Emezi, who just dropped an Afropop EP under the name Akwaeke, examines taboo and trauma in their creative work. This literary thriller opens with an upscale sex party and escalating violence, and although pre-pub descriptions leave much to the imagination (promising “the elite underbelly of a Nigerian city” and “a tangled web of sex and lies and corruption”), Emezi can be counted upon for an ambience of dread and a feverish momentum. —NodB When the Clock Broke by John Ganz [NF] I was having a conversation with multiple brilliant, thoughtful friends the other day, and none of them remembered the year during which the Battle of Waterloo took place. Which is to say that, as a rule, we should all learn our history better. So it behooves us now to listen to John Ganz when he tells us that all the wackadoodle fascist right-wing nonsense we can't seem to shake from our political system has been kicking around since at least the early 1990s. —JHM Night Flyer by Tiya Miles [NF] Miles is one of our greatest living historians and a beautiful writer to boot, as evidenced by her National Book Award–winning book All That She Carried. Her latest is a reckoning with the life and legend of Harriet Tubman, which Miles herself describes as an "impressionistic biography." As in all her work, Miles fleshes out the complexity, humanity, and social and emotional world of her subject. Tubman biographer Catherine Clinton says Miles "continues to captivate readers with her luminous prose, her riveting attention to detail, and her continuing genius to bring the past to life." —SMS God Bless You, Otis Spunkmeyer by Joseph Earl Thomas [F] Thomas's debut novel comes just two years after a powerful memoir of growing up Black, gay, nerdy, and in poverty in 1990s Philadelphia. Here, he returns to themes and settings that in that book, Sink, proved devastating, and throws post-service military trauma into the mix. —JHM June 25 The Garden Against Time by Olivia Laing [NF] I've been a fan of Laing's since The Lonely City, a formative read for a much-younger me (and I'd suspect for many Millions readers), so I'm looking forward to her latest, an inquiry into paradise refracted through the experience of restoring an 18th-century garden at her home the English countryside. As always, her life becomes a springboard for exploring big, thorny ideas (no pun intended)—in this case, the possibilities of gardens and what it means to make paradise on earth. —SMS Cue the Sun! by Emily Nussbaum [NF] Emily Nussbaum is pretty much the reason I started writing. Her 2019 collection of television criticism, I Like to Watch, was something of a Bible for college-aged me (and, in fact, was the first book I ever reviewed), and I've been anxiously awaiting her next book ever since. It's finally arrived, in the form of an utterly devourable cultural history of reality TV. Samantha Irby says, "Only Emily Nussbaum could get me to read, and love, a book about reality TV rather than just watching it," and David Grann remarks, "It’s rare for a book to feel alive, but this one does." —SMS Woman of Interest by Tracy O'Neill [NF] O’Neill's first work of nonfiction—an intimate memoir written with the narrative propulsion of a detective novel—finds her on the hunt for her biological mother, who she worries might be dying somewhere in South Korea. As she uncovers the truth about her enigmatic mother with the help of a private investigator, her journey increasingly becomes one of self-discovery. Chloé Cooper Jones writes that Woman of Interest “solidifies her status as one of our greatest living prose stylists.” —LA Dancing on My Own by Simon Wu [NF] New Yorkers reading this list may have witnessed Wu's artful curation at the Brooklyn Museum, or the Whitney, or the Museum of Modern Art. It makes one wonder how much he curated the order of these excellent, wide-ranging essays, which meld art criticism, personal narrative, and travel writing—and count Cathy Park Hong and Claudia Rankine as fans. —JHM [millions_email]

Poetry Is Prayer

- | 1
The English colony of Jamestown was only 18 years old in 1625, during the midst of what the poet John Donne, preaching safely from London, had called the “barbarous years,” when disease, starvation, and violence nearly destroyed the Virginian settlement. Its unfortunate colonists had been reduced in their most dire straits to exhuming the corpses of the recently dead, so that the living would have something to eat. If anytime would necessitate prayer, it would seem to be when people resort to cannibalism, and no doubt there was rending of garments in Jamestown. Across the Atlantic, too, for the collapse of the Virginia Company humbled an investor named Nicholas Ferrar. A courtier, and eventually an ordained Anglican deacon, Ferrar reacted to the financial implosion of his American investments by taking what money remained and purchasing an abandoned medieval church named St. John’s in the Salisbury village of Little Gidding. Orthodox in his Calvinism, Ferrar was still High Church, and mourned for what had been lost from that Catholic past of multicolored stained glass and incense burning in thuribles. His little chapel had been stripped bare during the reformation of a century before, and he hoped to restore some ornamentation to that bare-ruined choir. At Little Gidding, Ferrar and his siblings dedicated themselves to founding a secular oratory, what later Puritan critics maligned as a “Protestant nunnery.” The Ferrars were to live simply, by a rigorous schedule of prayer, study, service, and contemplation. Upon the white-washed walls of their home, Ferrar and his brother John and sister Susan (and their respective families) painted psalms, so as to “excite the reader to a thought of piety.” As prayers are outward expressions of inner devotions, sent on vibrations of sound to whatever Ear is listening, the community at Little Gidding displayed their psalms as a type of signpost to the divine, hoping that they’d be noticed. Appropriate for a family that had turned their walls into printed pages, their home into an anthology, because the Ferrars supported Little Gidding with the trade of book binding. Critic Don Paterson writes in The Poem: Lyric, Sign, Metre that poetry has “invested itself with those magical properties, and also took the form of spell, riddle, curse, blessing, incantation and prayer. For those atavistic reasons, poetry remains an invocatory form.” Like spells written on hidden parchments, there was enchantment to the textuality of the Ferrars’ house, with its divinely graffitied walls. The house a book based on the Book, which produced books. None more famous or influential than a slender volume of poetry titled The Temple, written by a friend of Ferrar’s named George Herbert, a priest. Ministering a village over, Herbert was a product of courtier culture as well, and of similar social status to the Ferrars, his mother of the wealthy Newport family, and a patron to Donne. Like the pious Ferrars, Herbert had rejected the trappings of nobility that were his guaranteed birthright, preferring rather to work as a humble reverend on the Salisbury plain. When Herbert sent his friend a copy of his devotional poems in 1633, he said that he wished them to be printed should they have “advantage of any dejected poor soul,” and if Ferrar saw no such quality, the verse should be burned. Herbert’s The Temple pairs with Donne’s “Holy Sonnets” as among not just the greatest of 17th-century metaphysical poetry but the greatest religious lyrics ever written in English. Poems like “The Collar,” “Love (III),” and his “shape poems” (with typography working as image) such as “The Altar” and “Easter Wings,” were as a type of worship. A century later and the Puritan schoolman Richard Baxter would enthuse that “Herbert speaks to God like one that really believes in God;” obvious faith beats like a metronome in the meter of his verse. “Heart-work and heaven-work make up his books,” said Baxter, so that it’s impossible to disentangle theology from his poetry, as it might be for modern readers of sexier metaphysical poets like Donne. Biographer John Drury writes in Music at Midnight: The Life and Poetry of George Herbert that “Divinity saturated and enclosed his world: the whole of it, from the slightest movements of his own inmost being to his external circumstances in time and the natural world…Divinity was the cause and the sum of how things are, without remainder.” That being the case, Herbert’s poetry itself couldn’t help but be devotional, couldn’t help but fundamentally be as if a prayer. What I’d venture is that all poetry is fundamentally a prayer. My ideas may be muddled or inchoate, and for that I beg your patience, but I think that some of my half-formed thinking (multitudinous as it will be) can be illustrated by a Herbert poem appropriately entitled “Prayer (1).” Of the poem’s subject, Herbert describes it as “the church’s banquet…God’s breath in man returning to his birth, /The soul in paraphrase, heart in pilgrimage.” There are two things happening in those lines; the obvious is the connection of God’s Spirit to the individual spirit of man, how the animus of our breath finds its origin in the divine. All fine and good, but what’s more fascinating is the description of prayer as being a “soul in paraphrase,” for that explicitly aligns prayer not with completism—axioms, treatises, arguments, syllogisms, or any other method of total explication—but that prayer provides an intimation of what a soul is. “Prayer (I)” is replete with this language of incompleteness, it’s in some ways a statement against method. He writes of “The six-days world transposing in an hour,” a type of paraphrase of creation itself, and of “A kind of tune,” or the “Heaven in ordinary.” The imprecision of Herbert’s language is precisely the point—prayers are exemplary because they don’t exist to say everything that can be said; they exist for all of that which can’t be. The result of prayer, Herbert famously concludes, is “something understood.” Everything depends on that indefinite pronoun, for in the ambiguity of “something” Herbert gestures at what prayer is. It’s not necessarily that prayer deals with only the ineffable (though that concept intersects with prayer), but rather that the product of prayer is this amorphous, free-floating, mercurial something of which Herbert speaks. Prayer imparts a type of knowledge—something has been understood. But good luck in being able to simply or literally say what that something is. So, Herbert differentiates prayer from other forms of sacred language; prayer has not the delineation of a creed or the rigor of an argument, it has not the logic of theology, nor the narrative of scripture. Prayer has this understood something, but by its nature what exactly it is must be felt rather than known, believed rather than stated. The poem is about prayer, but it’s also about poetry. If Herbert is making an argument about prayer’s significance being incompleteness, then the precise same thing must be said about poetry as well. Like prayer, poetry is not the same as creed or argument, thesis or claim, philosophy or pedagogy. Both prayer and poetry are synonyms, albeit respectively associated with the sacred and the profane. They concern things that can only be espied from multiple perspectives, for the ecstasy of ambiguity and the spurning of literalism, for the quality of having “something understood” even if such a thing is contradictory or indefinable or impossible to summarize. The two forms are mechanisms for approaching the unapproachable, they are engines driving us to that which is an infinite distance away. What’s imparted is the mysterious “something”—when done well, prayer and poetry can both change you, but it’s difficult to put into words what that change was. A sublimity in that paradox, for prayer and poetry are defined by being words that gesture beyond words themselves. All literary language is a special case; all literary language is exception. Since Plato, philosophers have found it difficult to categorize what exactly literature is supposed to be. Fictional narrative, after all, is simply lies artfully arranged. Or at least that’s one way to look at it, albeit a reductionist one that doesn’t perform due diligence toward just how weird literature is, this process by which we hallucinate entire worlds after staring at abstract symbols. Because it seems real, literature compels questions like that jocularly posed by the Shakespeare scholar L.C. Knight, when in 1933 he asked, “How many children did Lady Macbeth have?” Knight was raising a point about the way we talk about fiction, where a question can be posed that is logically and semantically coherent, yet totally meaningless. Lady Macbeth had no children of course, since she wasn’t real (or at least not in the form that the Bard presented to us). A similar metaphysical conundrum was posed by the philosopher Bertrand Russell, when he asked what the “truth status” was of the question “Is the present King of France bald?” There no longer being a King of France, it would seem that either an affirmative or negative answer is completely meaningless, yet that’s affectively the nature of all fiction. Poetry and fiction aren’t reducible to each other; if anything, they’re sometimes contrasted (in part because narrative poetry, such as the epic, is a largely moribund genre today). But poetry also has an innate weirdness that makes it difficult to classify—what exactly defines it? What makes poetry poetry? Formal characteristics—rhyme, meter, rhythm, and so on—make little sense as a distinguishing characteristic after almost two centuries of free verse. Russian linguist and critic Roman Jakobson argued (in a paper first published in Thomas A. Sebeok’s anthology Style in Language) that the “poetic function” of language was neither to express nor to communicate clear-cut truth, but rather existed with “the message for its own sake.” Jakobson’s claim was that poetry is basically always about poetry, that verse announces the strangeness of language itself rather than communicating literal facts. What defines poetry is not how it’s constructed, but what it does. Poetry announces itself as language through a process of defamiliarization—iambic pentameter and anaphora are ways in which a reader understands that something odd is happening—but it need not be facilitated only through formal rhetorical means. Paterson rightly condemns the fact that “Too often our interpretations are unconsciously predicated on the real-world existence of a truth, albeit a truth conveniently veiled or missing,” but to be overly hung up on the “truth” of poetry is to precisely miss the point. The medium truly is the message. In an odd way, such pronouncements were anticipated by the Renaissance critic and poet Philip Sidney, who in his 1580 Defense of Poesy argued that “The poet, he nothing affirms, and therefore never lieth.” Facts can be lied about, but a poem can’t be evaluated on whether it’s “true” or not, at least in any literal or logical way. What’s the “truth status,” Russell might ask, of the statement “I have measured out my life in coffee spoons?” Certainly, it’s not literally accurate, or privy to scientific falsification, but that it says something significant should be obvious. Poetry is thus a cracked type of speech, language that is about language, expressing truths that move beyond mere words but which can be indicated in their splendiferous ambiguities. Poetry is rhetorically distinct from other uses we have for words, Jakobson would argue; it’s not the dry literalism of logic, nor the pragmatic utility of instruction, or even the dense world-building of fiction (though that last certainly can intersect with poetry). Rather verse is when language thinks about itself. Popularizer of religion Karen Armstrong argues something similar in the introduction to Thomas J. Craughwell’s Every Eye Beholds You: A World Treasury of Prayer when she writes that “Prayer helps us to liberate ourselves and to use language in an entirely different way.” Functionally, I see no difference between prayer and poetry. I should emphasize that this doesn’t necessarily have to do with God per se, but rather with what prayer and poetry do. And as both are in some sense very present-based genres, existing for their own purposes rather than to convey some other primary piece of information, what they do is ultimately the same. W.H. Auden famously declared that “Poetry makes nothing happen,” but there is a theological profundity to that, the idea of something existing without pragmatic justification to some bottom line, having being rather as a glorious singularity unto itself. Not dissimilar to the God of the medieval scholastics, whose views the literary critic Terry Eagleton described in The Meaning of Life, writing that God’s purpose and His creation isn’t a “question about what the world is for, since in… [theological] opinion the world has no purpose whatsoever. God is not a celestial engineer who created the world with some strategically calculated goal in mind. He is an artist who created it simply for his own self-delight, and for the self-delight of Creation itself.” The Word of God thus becomes something very close to the word of Auden. Something close to the ecstasy of prayer as well. Poetry fulfills what Jay Hopler described in the preface to Before the Door of God: An Anthology of Devotional Poetry when he noted that “poems confront two of humankind’s most powerful actuations: the drive to create and the drive to know a creator.” Both poetry and prayer are written in a type of transcendent tense, they seem to bring voice forward from a certain perspective of eternity. The visceral presentness of both makes them different from other forms of language, for poetry and prayer don’t merely correspond to things that have happened in the world, but they are a reality itself. Kimberly Johnson writes in the introduction to Before the Door of God that “though a lyric poem may have a narrative that unfolds over its course, the first drama it relates is the coming into being of that speaking voice,” for poetry is an ever regenerative form, it is not ossified representation of some outside subject—it is the subject. Unlike painter Rene Magritte’s visual pun “The Treachery of Images,” with its depiction of a pipe with the sentence “Ceci n’est pas une pipe,” a similar gambit makes no sense with a poem. There is no delay in verse, it has an immediacy that oracularly announces itself as a presence. Poetry and prayer share in this incantational quality, because they trade not only in representation but in a certain theurgy. This is the position that the narrator addresses to God in Charles Simic’s poem “Prayer” included in his collection A Wedding in Hell: “You who know only the present moment, /O Lord, /You who remember nothing/Of what came before.” An encapsulation of prayer and lyric alike, as well as the experience of being God in eternity, for unlike other modes, verse exists perennially in this moment we live in right now. Because poetry and prayer, as an experience, belong not to the past or the future but rather a continual present, they both have the incantational quality of being able to resurrect that which is gone, of bringing to bear an actual presence with the reading of a poem, the chanting of a prayer. Eagleton, with good reason, sees something fallacious in this claim, arguing in How to Read a Poem that “On this view, form and content in poetry are entirely at one because the poem’s language somehow ‘incarnates’  its meaning,” but dismissing such romanticism by saying that “words which ‘become’ what they signify cease to be words at all.” But that might be precisely the point: that which distinguishes poetry from prose isn’t form, but the quality by which the former does actually, in some way, invoke or “call down” a different reality from the one in which the reader exists— while making allowances to poetic “prose” being capable of that same quality. The Harlem Renaissance poet Jean Toomer performs such an incantation in his lyric “Georgia Dusk.” Toomer writes of a “lengthened tournament for flashing gold,/Passively darkens for night’s barbecue” where men gather and “Their voices rise… the pine trees are guitars,/Strumming, pine-needles fall like sheets of rain…/Their voices rise… the chorus of the cane/Is caroling a vesper to the stars.” Poetry is not editorial or syllogism, but it is a calling forth, a transubstantiation. With Toomer’s invocation of this rural black town observing the simple eucharist of a barbecue, how is it not possible to feel the warm breeze of Georgia dusk whistling through the pines, as the yolk dusk descends into the hills, the drone of cicada punctuating the gathering coolness? That Toomer can put the reader there, it seems to me, is not an example of the “incarnational fallacy;” it is simply an incarnation. Paterson differentiates prose from poetry by noting that with the former, the “well-chosen word describes the thing as if it were present,” but the latter “persists in its attempt to invoke, to call down its subject from above, as if there were no ‘as if’ at all.” That’s because when we read a poem, whether our loud or in our head, we embody the speaker. We’re possessed by the narrator, this spooky character who isn’t quite equivalent with the poet herself. Johnson argues that “poetic speech endures with a kind of immortality. Among other effects, it preserves the human voice far beyond the scale of human life…. the voice that is preserved over centuries comes to the reader’s corporeal as well as intellectual awareness, resurrected anew, as it were, through each new reader’s ears and eyes and breath and heartbeats.” When we read Marianne Moore’s poem “By the Disposition of Angels,” which takes as its subject this quality of possession itself, we resurrect both Moore and the immanent voice that speaks and exists beyond mere personality, querying “Messengers much like ourselves? Explain it. /Steadfastness the darkness makes explicit? /Something heard most clearly when not near it?” Moore’s poem gives voice, literally and figuratively, to this precise strangeness of poetry and prayer: it’s ability to make us hear that which seems to not be there. “Poet and reader enter a bizarre cultural contract where they agree to create the poem through the investment of an excess of imaginative energy,” argues Paterson, “This convergence of minds adds a holographic dimension to the poem, one denied other modes of human speech. A poem’s elements can sometimes appear to have been summoned into existence with enough potency to engage our physical senses." Possession isn’t the same thing as transformation, however. When we pray, we speak to God; as when we read and write poetry, we perhaps speak to our narrators. At their most ecstatic, those things blur into our selves, but when we stand up from the kneeler or close the book we return to being ourselves, what poet Malachi Black describes in his poem “Vespers,” when he writes that “Lord, you are the gulf/between the hoped-for/and the happening.” Any recitation, any reading, has a gulf between it and the actual divine, for a poem must be a mechanism of approaching an eternity that we never quite reach. Ronald Thomas, Welsh poet and Anglican priest, describes in his poem “Kneeling” the “Moments of great calm,/ Kneeling before an altar/Of wood in a stone church/In summer, waiting for the God/To speak.” The simple physicality of his description takes part in that incantational poetics whereby we can transpose ourselves into that private moment, but the illusory nature of that experience isn’t obscured. We are, after all, “waiting” for God to speak, and that uncertainty, that agnostic quiet isn’t incidental to the prayerful qualities of poetry—it’s instrumental to it. Thomas writes, quipping on St. Augustine, to “Prompt me, God;/But not yet. When I speak, /Though it be you who speak/Through me, something is lost. /The meaning is in the waiting.” When Thomas humbly admits that “something is lost,” it’s an acknowledgement that the possessions of poetry are incomplete, yet that gulf between God’s understanding and our fumbling is the vacuum into which poetry must dissipate. Because if there is anything that poetry and prayer share, that distinguishes them from other forms of language—be they plays and novels, policy briefs or automobile manuals—it’s that both must engage with that abiding sense of mystery that exists in those silent places where the soul dwells. A novel or a play or an essay can have mystery at its core, and can be all the better for it—but such mystery is incidental to it being in whatever particular genre it happens to be in. Philosopher George Steiner noted in Language and Silence: Essays 1958-1967 that “When the word of the poet ceases, a great light begins,” explaining that “Language can only deal [with]… a special, restricted segment of reality. The rest, and it is presumably the much larger part, is silence.” What differentiates poetry is not form or content, but that poetry is the language that is written not in words, but rather in the gaps between them. Poetry and prayer are implicated in that mystery, that sacrament. “Mysteries expound mysteries,” writes Moore, and it’s a good shared explanation of prayer and its identical twin poetry. That sense of divine mystery is invoked by our most immaculate of modern devotional poets Denise Levertov in her “Mass for the Day of St. Thomas Didymus” from the collection Candles in Babylon. Writing at the mystical confluence of her duel Jewish and Christian background, between America and Europe, the political and the sacred, Levertov voiced the “deep unknown, guttering candle, /beloved nugget lodged in the obscure heart’s/last recess” more fully than any poet after the Second World War. Levertov is an incarnational poet, able to describe “woodgrain, windripple, crystal, /in crystals of snow, in petal, leaf… fossil and feather, /blood, bone, song, silence.” A poet of immanence, but one for whom all of this world is built not on exhalation, but inhalation, of “our hope… in the unknown, /in the unknowing.” This is the subject of all poetry and prayer, the injunction “O deep, remote unknown, /O deep unknown, /Have mercy upon us.” The beating heart of all poetry and prayer must be this blessed silence, this sacred unknown. Such a faith is what animates both vocations. For when we approach the sepulcher of that which Herbert called "something understood." Image Credit: Needpix.

Samuel Pepys Would Have Been Huge on the Internet

-
At some point during the 31st of May 1669, a learned if bawdy, witty if obscene, educated if scandalous, pious if irreverent rake, raconteur, and libertine who’d recorded over one million words about his life for almost a decade stopped his private scribblings, even though this gentleman named Samuel Pepys would live for more than another three decades. To the best of our knowledge, until that point no Englishman had ever provided such a complete accounting; such a scrupulous interrogation not of the soul, but of a life—a largely secular exercise in tabulating not just wars, but dinners; not just plagues, but nights at the theater. Beginning on January 1st upon the first year of Restoration, Pepys would record everything from when fire immolated the city of London to a particularly enjoyable stew of tripe and mustard. An entry dated March 10th, 1666 confesses that the “truth is, I do indulge myself a little the more in pleasure, knowing that this is the proper age of my life to do it,” and such a position could be the motto of Pepys’s diary. That document doesn’t reach the rhetorical heights of other 17th-century classics—it has not the poetry of William Shakespeare’s famed soliloquy in Hamlet, nor the intellectual sophistication of John Donne’s Holy Sonnets or George Herbert’s The Temple. Rather, what Pepys offered was something different, but no less impressive—a complete map of an individual human life and mind during that defined period of time. As novelist Philip Hensher notes in The Atlantic, “there is no precedent and no parallel for what Pepys actually did.” Restoration was inaugurated with King Charles II’s triumphant return to London to avenge his father’s regicide, and Pepys would work as administrator of the Navy in the new regime. This was a fabulous era of theatricality after a decade of dreary Puritan Interregnum; when John Dryden’s and Aphra Behn’s elaborate set-pieces thrilled London audiences, when Isaac Newton’s New Physics transformed the very nature of motion, when wits from John Wilmot to William Wycherley injected English letters with a pump of aphrodisiacs.  An era ruled by an aristocracy that Peter Stallybras and Allon White describe in The Politics and Poetics of Transgression as being “carelessly demonic, nonchalantly outrageous, cynical in the way that only a class which despises its compromises can be cynical,” all of which Pepys was able to document. Pepys observed both the plague and the Great Fire of London, the first which decimated the capital and the later which purified it, and the Second Anglo-Dutch War when the English traded the tropical paradise of Suriname for a small village named New Amsterdam on the tip of Manhattan Island. With large, soulful brown eyes, jutting lower lip, and curly auburn hair, Pepys cut a swath through London society, from the coffee houses and printers of Fleet Street to the book stalls at St. Paul’s, pushing the Socratic injunction to “Know thyself” to its extreme, the most self-obsessed man in a self-obsessed era. A man aptly described by Emily Cockayne in Hubbub: Filth, Noise & Stench in England as the sort “not to make too much of a fuss about being accidentally spat on by a lady in the theatre—providing the lady was pretty.” Yet after nine years of privately recording his movement in regal circles, his observation of scientific and technological changes, his attendance at the splendid plays of the Restoration, his intellectual intercourse with the era’s great minds (as well as the other type of intercourse), Pepys made his last entry on that spring evening in 1669. Fearing that he was going blind (he was not going blind), the diarist signed off with “The good God prepare me,” and so after one million words Pepys would fall silent in the record of his own life. A funny thing which literary anniversaries we choose to commemorate or not. Certain authors come in for posthumous honoring more than others—Shakespeare, Jane Austen, Charles Dickens. This year sees the 200th birthday of the great, grey bard of Camden, Walt Whitman, and his work will be rightly celebrated with events throughout his cities of New York, Philadelphia, and Washington. Three years ago was the 400th anniversary of Shakespeare’s death, and it received a predictable amount of attention; 2023 will be the 400th year of publication for the first folio of the dramatist’s complete works, and it too will undoubtedly be commemorated with exhibitions, lectures, plays, books, and articles (I’m penciling such retrospectives into my own writing schedule right now). Pepys’s retirement as a diarist, by contrast, seems to largely be passing without much mention; the release of a commemorative coin from the Royal Mint (which he was associated with) notwithstanding. An irony in this, because Pepys is in many ways a prophet of our own self-obsessed age. Pepys’s fragmentary, digressive, contradictory, messy diary (which was as voluminous in its output as it was disorganized in its execution) foreshadows our own individual self-fashioning. In Pepys we see Facebook; we see Twitter. British actor and web-programmer Phil Gyford sees in the diary a forerunner of blogging, and as part of an online project he spent nine years posting Pepys’s entries in real time. Lisa Schamess, in a delightful essay for Creative Nonfiction, considers both Gyford’s project and the general compatibility of Pepys’s diary with our own digital moment, arguing this his prose itself is “elegant evidence of how lustily the 17th century’s most famous diarist might have embraced the internet, tapping up its opulent charms deep into the night.” With an admirable eye towards close reading and comparison, Schamess reads through several of Pepys’s entries to demonstrate how in their half-formation, their digressions, and their exhibitionism, they’re reminiscent of Facebook posts. Schamess writes that Pepys’s “sharp eye and acid wit would be perfect for the restless internet, with its thin, glowing scrim between life and audience, its illusion of anonymity and controllable intimacy.” Much is convincing in Schamess’s observation, yet it's undeniable that even if his prose would be copacetic with the internet’s “illusion of anonymity and controllable intimacy,” Pepys’s actual writing was, at least while he was alive, completely private. Scholarly arguments abound about just how private Pepys’s expected his writings to ultimately be, and yet Gyford’s neat conceit aside, the historical diarist was not hitting "Post" after each one of his entries. Hewing to a more traditional interpretation of Pepys that sees him as a man of the late, late Renaissance, content to exist in wonder and curiosity, his editor Richard La Gallienne claimed that for Pepys’s “It is not so much himself that interests him, more merely the things that happen to himself, but the people about him and the things that are happening to everybody, all the time, to his nation as well as to his acquaintance.” Schamess’s and Gyford’s arguments about “social media Pepys” would be anachronistic coming from Pepys’s editor, a man old enough to have had an affair with Oscar Wilde, but perhaps La Gallienne would have concurred with them had he known what the internet was. Regardless, even in La Gallienne’s reading of the man’s character, there is something undeniable modern (or post-modern) in his vociferous appetites, his manner of absorbing, repackaging, and projecting his experience. In Pepys’s diary, there is an equivalence between his mind and the world, and what could be more contemporary than that, whether on paper or in 140-characters? [millions_ad] Written in a code-like short-hand developed in the 16th century, Pepys’s diary wouldn’t see publication until his writing was deciphered in the early 19th century; his previous reputation resting entirely on his role in civil government, ranging from membership in Parliament and being administrator of the Royal Navy to a position on the Tangier Council during the short years that the English governed a Moroccan colony. Pepys’s great colleague in self-introspection (or self-obsession), the Frenchman Michelle de Montaigne, may have invented the essay form more than a century earlier, but even he couldn’t match the Englishman for sheer magnificent, glorious, transcendent narcissism. The diary is what his name shall be inextricably linked with, not necessarily for the quality of the prose (though Pepys is often a fine stylist), but rather for the raw, honest, unguarded reflection on a sheer multitude of subjects ranging from politics to theater to medicine to sex. One of his 19th-century readers, the Scottish novelist Robert Louis Stevenson, writes that Pepys’s style “may be ungrammatical, it may be inelegant, it may be one tissue of mistakes, but it cannot be devoid of merit.” With what seems like faint praise, Stevenson clarifies that the worthiness of Pepys lay in a style that is “indefatigably lively, telling and picturesque…[dealing] with the whole matter of a life and yet is rarely wearisome.” At turns anxious and perverse, aroused and guilty, introspective and arrogant, horny and holy, Pepys’s diary was the most complete record of the Restoration era, and of the vagaries of a human mind in all of its splendid contradiction. Tolerant and humane, if skeptical, in his Anglicanism, Pepys was an often unconvinced enthusiast of church sermons, writing on January 19 1661: “To church in the morning, where Mr. Mills preached upon Christ’s being offered up for our sins, and there proving the equity with what justice would lay our sins upon his Son.” Yet he was also the author who was able to write of his wife discovering Pepys’s dalliance with her maid Deb Willet as “coming up suddenly, did find me embracing the girl [with] my [hand under] her coats; and indeed I was with my [hand] in her cunny,” his indiscretions characteristically hidden in a hodgepodge of ellipses. Elsewhere he deploys a strange pidgin of English, Spanish, and French to mask his pornographic obsessions—idiosyncratic ciphers that if one can read his shorthand take most readers mere seconds to crack. That’s always been the enigma of Pepys, a man who spent so much time writing his apparently private diary, who took the most marginal of non-pains to cloak his indiscretions, and yet had the entire project bound in six volumes and categorized in his library’s bibliography with the apparent foreknowledge that it’d inevitably see posthumous publication.  Pepys is the virtual font of an age for those of us who are weirdly enmeshed in the 17th century, attracted to a melancholic era of stunning contradiction, which White and Stallybras describe as being both “classical and grotesque, both regal and foolish, high and low.” To read Pepys is to inhabit his world, and while among the great prose stylists of that century he lacks the metaphysical acumen of Donne, the philosophical flights of Thomas Browne, or the psychological insight of Robert Burton, Pepys makes up for those deficiencies by simply being there—day after day, for the better part of Restoration’s first decade. Consider the eeriness of his first-hand account of the plague which leveled London in 1665, forcing the court to rusticate themselves as the buboes spread through the capital: This day, much against my will, I did in Drury Lane see two or three houses marked with a red cross upon the doors, and “Lord Have Mercy upon Us” writ there – which was a sad sight to me, being the first of the kind… that I ever saw. It put me into an ill conception of myself and my smell, so that I was forced to buy some roll tobacco to smell and chew, which took away the apprehension. Such a fusion of the horrific and the prosaic conveys an immediacy that is still present three-and-a-half centuries later, a sense of “This must have been what it was like.” Or consider his account of the Great Fire of London from that satanic year of 1666, which remains haunting in its specificity, the small details of tragedy illuminating the experience more than maps and demographics ever could hope to: Everybody endeavouring to remove their goods, and flinging into the river or bringing them into lighters that layoff; poor people staying in their houses as long as till the very fire touched them, and then running into boats, or clambering from one pair of stairs by the water-side to another. And among other things, the poor pigeons, I perceive, were loth to leave their houses, but hovered about the windows and balconys till they were, some of them burned, their wings, and fell down. Hensher observes that from a “seventeenth-century perspective, everything here is a deplorable breach of literary manners: the undignified interest in inessentials, the failure to assert any kind of moral about people’s scrabbling after their possessions, and the eccentric, unpolished syntax.” And yet Pepys’s is a novelistic sensibility, apt more for Dickens or Gustave Flaubert than for his own century; an empathy that understands that there is infinitely more to be conveyed in the image of singed pigeons than the sophistries of theodicy that impose false meaning on such tragedy. In making record of the 17th century, there is certainly something innately attractive in gravitating towards those particular dates that loom large, but what’s most evocative in Pepys are the personal details, the mundanities but which by virtue of his having recorded them now belong to the annals of eternity. On April 4th, 1663 he makes record of dinner “most neatly dressed by our own only maid,” in which Pepys and his guest feasted upon a “fricassee of rabbits and chickens, a leg of mutton boiled, three carps in a dish, a great dish of a side of lamb, a dish of roasted pigeons, a dish of four lobsters, three tarts, a lamprey pie (a most rare pie), a dish of anchovies, good wine of several sorts, and all things mighty noble and to my great content.” There are, it should be said, numerous entries of this sort. Think of it as the Restoration equivalent of an Instagrammed food picture. He’s less charitable in his theater recommendations; writing on September 29tht, 1662 that he went to the “King’s Theatre, where we saw Midsummer’s Night’s Dream, which I had never seen before, nor shall ever again, for it is the most insipid ridiculous play that ever I saw in my life.” But what’s Shakespeare next to a lamprey pie? Or Pepys harrowing reminiscence of a surgical procedure, more than two centuries before anesthesia, which removed a kidney stone the size of a tennis ball from his bladder. Medical historian Roy Porter writes in Blood and Guts: A Short History of Medicine that “invasive surgery was limited in scope; lengthy operations, or ones demanding great precision, were out of the question.” Nevertheless, “A brave man—Samuel Pepys was one—might risk having a bladder stone removed surgically.” We should be thankful that the physician was the rare 17th-century doctor who saw fit to wash his hands before venturing tasks urological, for had there been for a bit more grime upon his digits when he performed surgery on Pepys’s peep and we’d never have had the diary to read. Pepys had his anatomical memento mounted as a trophy, writing March 26th, 1660 that “This day it is two years since it pleased God that I was cut of the stone…and did resolve while I live to keep it a festival.” Supposedly Pepys would plunk the stone into glasses of wine. Then of course there is all of the sex in Pepys, with squeamish Victorian editors deleting whole entries where the diarist both luxuriated and punished himself over perversions both imagined and enacted. Pepys enumerated the women, from aristocrats to maids, wives and daughters of friends and colleagues, whom he fucks; women united in the status of not being his wife. Obsessed with not only his own erotic adventures, Pepys spends ample time hypocritically chastising Charles II’s own notorious appetites, while fantasizing about the monarch’s mistresses, from the actress (and “Protestant Whore”) Nell Gwynne to the aristocratic Barbara Villiers, whom Pepys claims he had a sex dream of that was “the best that ever was dreamt.” Still substantially less problematic than the entry from May 21st, 1662 in which Pepys writes that he came across Villiers’s underwear being hung out to dry in the palace at Whitehall’s privy garden, being “the finest smocks and linned petticoats…laced with rich lace at the bottom, that ever I saw; and did me good to look upon them.” Cockayne writes that Pepys was “often led by his libido,” and indeed there is something disquieting about the author spending all of this time lusting after scullery maids and servants, duchesses and actresses. Critic Warren Chernaik writes in Sexual Freedom in Restoration Literature that the infamously scurrilous theater of the period was “fundamentally conservative in its sexual attitudes.” Reading all of those lustily guilty passages of Pepys, and you can get a sense for the fundamentally reactionary nature of the diarist’s priapic concerns, where prurience and puritanism are twined pairs. Chernaik writes that “With nothing to rebel against, no taboos to be transgressed, blasphemy would lose its power to shock. It can be argued that society creates its rebels,” so that far from an exercise in liberation, Pepys’s orgasmic encounters were a type of prison, with nobody trapped in the neurotic cycle of release and guilt more than the author himself. Evelyn Lord in The Hell-Fire Clubs: Sex, Satanism and Secret Societies, writes about Pepys’s encountering, while perusing book-stalls with his wife, a lewd French volume entitled The School of Venus (infamous for its illustrations of society women purchasing prodigiously endowed dildos). Lord writes that after expressing disgust at the book, Pepys “put it back on the shelf. However, he was unable to resist it, and eventually went back and purchased it in plain binding, took it home, read it and then burned it.” One imagines that Pepys perhaps had more onanistic concerns with the book that even he wouldn’t put into record.  [millions_email] Denouncing The School of Venus to his wife, while later purchasing it in plain paper—was Pepys a hypocrite? Of course, he was a hypocrite. Did he feel guilt over his indiscretion? The ashes of his smut should leave little doubt that he did. Something modern in that position, the enigma of the neurotic. Pepys is our contemporary in that he dwells in a certain negative capability, a fractured ego strung as it is between the public and personal, the spectacle of accountability and the private web browser. In that manner, I see less of Twitter and Facebook in Pepys, less of the carefully manicured self-creation implied by our collective digital subterfuge, and more of a different post-modern literary genre—Samuel Pepys was the first writer of autofiction. That form, defined as it is by the presence of a narrator who is largely the same as the author but who dwells in the massive complexity of the individual, including all that is hidden (perhaps even from the author themselves). The true inheritors of Pepys’s ethos aren’t all of us clicking away on Twitter, it’s not the vulgarities of those writing status update while sitting on the toilet. Rather it’s those obsessive writers cataloging the minutia of their lives; poet Ben Lerner in 10:04, Sheila Heti’s How Should a Person Be?, Teju Cole’s Open City, and especially the Norwegian completist Karl Ove Knausgård’s six-volume My Struggle. In that 3,600-page door-stopper, Knausgård contemplates both his conflicted relationship with his father, and the breakfasts he prepares for his children—with as much detail as Pepys once did. Knausgård writes of days that were “jam-packed with meaning, when each step opened a new opportunity, and when ever opportunity filled me to the brim.” The task of My Struggle was for Knausgård to write deliberately and simply, to dwell in the prosaicness of detail. By comparison, Hensher describes the minutia of Pepys’s diary as being such that most of its entries couldn’t be “considered important in any obvious way; each has the quality, instead, of being interesting, which is much stranger and harder to achieve. We know about the socially aspiring dish of tripe and the randy morning because the man wrote it down.” That is the cracked wisdom shared by both Knausgård and Pepys, the understanding that we don’t write about things because they’re important, but rather things become important because we write about them. Jonathon Sturgeon claims in Flavorwire that the best description of the autofictional novel is a book where “the oeuvre is the soul. The artist’s body of work…has come to replace the religious ideal of the immortal spirit.” If that’s true, I’d venture that Pepys’s profane, grubby, earthy, secular diary is the first autofictional novel, in all of its over-determined detail, with all of its insignificant meanings, and especially with all of its contradictions of spirit, so very human in their deployment. Writing of Pepys shortly after the diary had been rediscovered and published in the 19th century, Stevenson provided gloss for Pepys’s protean character: “We all, whether we write or speak, must somewhat drape ourselves when we address our fellows; at a given moment we apprehend our character and acts by some particular side; we are merry with one, grave with another, as befits the nature of demands of the relation.”  Such a mercurial nature is our common birthright, and in the sloppy, imperfect, anomalous medium of a diary we can see a certain process made naked. A polished essay is like the woman or man dressed formally for a job interview, clothing dry-cleaned and hair perfectly coifed—the individual self-fashioned into the most presentable of versions. Diaries are how we actually are more or less all of the time—messy, confused, and impolite. Le Gallienne argues that “The record was a secret between himself and his own soul, not forgetting his God… whom he invokes on many curious occasions.” Written for the Lord and for posterity, Pepys’s diary is a record of the soul before editing and revision, which is to say a record of the soul as it actually is. No deletions, no rearrangements, no strike-throughs, but rather a manuscript as a man, all error and contradiction—and the more perfect for it.

God in the Trash Fire: Thomas Traherne Endures

- | 2
“To burn a book is to bring light to the world.” —Nachman of Breslov (1772-1810) “Every book burned enlightens the world.” —Ralph Waldo Emerson (1803-1882) Circumstances surrounding the occasional rediscovery of the poetry of the 17th-century divine Thomas Traherne are as something out of one of his strange lyrics. Intimations of the allegorical, when in the winter of 1896—more than two centuries after he’d died—and some of his manuscript poetry was discovered in a London book stall among a heap that was “about to be trashed.” William Brooke, the man who rescued these singular first drafts, had originally attributed them to Traherne’s contemporary, the similarly ecstatic Henry Vaughan, ensuring that at least until proper identification was made the actual author could remain as obscure in posterity as he had been in life. How eerily appropriate that among that refuse was Traherne’s Centuries of Meditation, which included his observation that the “world is a mirror of infinite beauty, yet no man sees it.” Not until he chances upon it in a London book stall. Traherne’s lyrics have reemerged like chemicals in a poetic time-release capsule, with the majority uncovered only after that initial lucky find. As his poetry expresses sacred mysteries, holy experiences revealed, and the subtlety of what his contemporary George Herbert termed “something understood,” how appropriate that Traherne’s work should be revealed as if an unfolding prophecy? Traherne, after all, prophetically declares that he will “open my Mouth in Parables: I will utter Things that have been Kept Secret from the foundations of the World,” a poet of secrets whose poetry had been kept secret, a visionary of paradox whose work celebrates “Things Strange yet common; Incredible, yet Known; Most High, yet plain; Infinitely Profitable, but not Esteemed.” With prescience concerning his own reputation, Traherne wrote of that “Fellowship of the Mystery, which from the beginning of the World hath been hid in GOD, [and] lies concealed!” Like so many of his contemporaries, from Herbert to Vaughan, Traherne was of Welsh extraction, smuggling into English poetics the mystically inflected Christianity of the Celtic fringe. Unlike them, he has remained largely unknown, with the Anglican priest born in either 1636 or 1637 to a Hertfordshire shoe maker and a mother whose name doesn’t survive. Traherne published only a single book before his death in 1674, an anti-Catholic polemic entitled Roman Forgeries. Such didacticism obscured Traherne’s significance, for in his other work uncovered during the 20th century, Traherne has emerged as a luminous, ecstatic, transcendental advocate for direct unmediated experience of the divine, where he instructs in “many secrets to us show/Which afterwards we come to know.” Now an Anglican divine, honored by the Church of England on October 10 and Episcopalians on September 27, Traherne is venerated in votive candle and stain glass, exemplifying the High Church perspective he embodied—rituals of incense and bells, of Thomas Cranmer’s Book of Common Prayer and the liturgy of hours. Traherne, it should be said, was a bit of a cracked saint, however. As Leah Marcus notes in her essay “Children of Light,” reprinted in the Norton Anthology Seventeenth-Century British Poetry: 1603-1660, Traherne may have “loved Anglicanism” but “he built a large body of thought quite independent of it.” Following the chaos of nonconformism which marked the years of civil war, Traherne’s theology exceeded even the relative tolerance afforded by the developing policy of “latitudinarianism.” Marcus explains that Traherne contradicted “many of the chief tenets of Anglicanism,” possibly believing in a borderline pantheistic sense of God’s immanence in the natural world. Traherne, Marcus writes, intuited that “Heaven, eternity, paradise… are not places. They are a state of mind.” Such a strange poetic saint has continued to pay academic dividends for scholars fortunate enough to come upon misplaced work, exemplifying Traherne’s contention that “Some unknown joys there be / Laid up in store for me.” Among several such discoveries of “unknown joys,” there was the Traherne recovery by two scholars in 1996 at the Folger Shakespeare Library in Washington, D.C., when Julia Smith and Laetitia Yeandle found an epic poem that reworked the narratives of Genesis and Exodus. Only a year later, and Jeremy Maute—working in Lambeth Palace, the London residence of the archbishop of Canterbury—discovered Traherne’s The Kingdom of God; unread for more than 300 years and regarded as a masterpiece, fulfilling the marginalia of an anonymous 17th-century annotator writing in that book’s flyleaf, who rhetorically queried, “Why is this soe long detained in a dark manuscript, that if printed would be a Light to the World, & a Universal Blessing?” For sheer miraculousness in the capricious contingency of the Lord, the most striking example of such a discovery is described by Kimberly Johnson in Before the Door of God: An Anthology of Devotional Poetry, where she writes that a “manuscript of visionary, rhapsodic work in mixed genre called Commentaries of Heaven… was rescued, half-burning and stinking, from a Lancashire trash heap in 1967.” Singed and still smoking, these singular papers were chanced upon by a man scouring the trash yard for discarded car parts. If said scavenger had been tardy in his scrounging, those verses would have been sent heavenward like the images of luminescence which permeate Traherne’s poetry. Helpful to remember the argument of Fernando Baez in A Universal History of the Destruction of Books: From Ancient Sumer to Modern Iraq, who explained that when it comes to books, sometimes ironically, “Fire is salvation.” Such power to “conserve life is also a destructive power,” for fire allows us to play “God, master of the fire of life and death.” After all, we often “destroy what we love,” and if there is anything at the center of Traherne’s poetry it is the ecstasies of God’s obscured love, absconded away in lost books hidden at the center of fiery whirlwinds. A parable worthy of Traherne: hidden scripture as a variety of burnt offering upon the pyre of the Lord, in the form of a smoldering Lancashire garbage heap. Browned paper blackening and curling at the edges, atoms of ink evaporated and stripped to their base elementals, literature reduced to an ash where poetry can no longer be read, but must rather be inhaled. Fortunate that Commentaries of Heaven was found, and yet there is a profundity in disappearing verse; the poem written, but not read; consideration of all which is beautiful that has been lost, penned for the audience of God alone. In that golden, glowing ember of such a profane place as a garbage dump, there is an approach to what literary historian Michael Schmidt references in his Lives of the Poets as Traherne’s “Images of light – starlight, pure light” as belonging to the “fields of heaven and eternity.” As metaphysical conceit, the manuscript was not simply a burning tangle of paper, but it was as if finding God himself in the trash fire, where the words “Who cannot pleas far more the Worlds! & be/A Bliss to others like the Deitie” were rescued from an oblivion of fire. Baez writes that by “destroying, we ratify this ritual of permanence, purification, and consecration.” After all, it was presumably only the heat and light that drew the scavenger’s attention, a brief moment when the volume could announce its existence before it would be forever burnt up like a Roman candle, lest it rather forever mold and rot. Baez writes that “we bring to the surface” through flammability, there is a restitution of “equilibrium, power or transcendence.” To burn sparks a light; to enflame such poetry is to set a purifying fire, and to find such an engulfed volume is to encounter a glowing divinity on the road from Lancashire. Traherne, the burning poet, who wrote “O fire of heaven! I sacred Light / How fair and bright, / How great am I, / Whom all the world doth magnify!” Categorized as a “metaphysical poet,” of which Dr. Samuel Johnson in his 1781 Lives of the Most Eminent English Poets described as being “men of learning” only interested “to show their learning.” Dr. Johnson infamously defined the metaphysical poets, 17th-century figures including John Donne, Herbert, Vaughan, and (sometimes) Andrew Marvell, as trading in clever metaphorical conceits whereby “the most heterogenous ideas are yoked by violence together.” In Donne’s verse, for example, two lovers could be described as the arms of a compass, or as Herbert’s devotional poetry took on the shape of objects he describes, as in “The Altar” from his 1633 The Temple. Often dismissed as more concerned with cleverness than depth, wit rather than rectitude, T.S. Elliot would refer to them as a “generation more often named then read.” Defense of the metaphysical poets was a modernist endeavor, begun by criticism like Elliot’s 1921 essay in the Times Literary Supplement, so that eventually the movement came to be regarded as the exemplar of the late English Renaissance. Traherne’s identification as a metaphysical, especially concerning his erudition and his religious enthusiasms, makes a certain sense. Yet he is less fleshy (and flashy) than Donne, less conventionally pious than Herbert, less political than Marvell, and nearest in tenor to Vaughan. It’s true that they share mystical affinities, even while the enthusiasms of the former are far more optimistic than those of the later. Yet Vaughan, associated with that philosophical circle the Cambridge Platonists, was privy to circulation—to being read and written about—to in short, influence. Traherne, by contrast, scribbled in obscurity. In designating him a member of such a group, we should remember that he had no influence on the rest of that school, for they hadn’t read him. But as Schmidt writes, “Such obliquity doesn’t obscure the material world; it illuminates what exists beyond it.” Traherne may be a poet outside of history and a creature without canon, but his audience is in eternity. Dr. Johnson wouldn’t have read him a century later, either. For that matter, Elliot wouldn’t have been able to read the majority of work attributed to Traherne, since the initial rediscoveries of the poet’s work only saw print little more than a decade before “The Metaphysical Poets” was published in TLS. More apt to think of Traherne as being a poetic movement of one, for when reading his cracked verse, with its often-surreal content and its ecstatic declarations, it’s just as easy to see Emily Dickinson as Donne, William Blake as Herbert. If anything, a blind analysis of Traherne’s poetry could lead a reader to think that this was verse by an exuberant Romantic, a mystical transcendentalist, a starry-headed Beat burning in the dynamo of the night. Consider his startlingly modern lyric “The Person,” where Traherne writes of “The naked things” that “Are most sublime, and brightest.” Inheritor of a Christian tradition of our innate fallenness, Traherne focuses on the divine immanence that permeates creation, as well as that transcendence that nature points towards. Nature is precisely not fallen, as when Traherne writes that “When they alone are seen: / Men’s hands than Angel’s wings / Are truer wealth even here below.” An almost exact contemporary of the Dutch Sephardic Jewish philosopher Baruch Spinoza, Traherne evidences that pantheistic fervor which understands creator and creation to be synonymous, arguing for direct experience of the noumenal, for their “worth they then do best reveal, /When we all metaphors remove, /For metaphors conceal.” Traherne argues for divine language, a semiotics that approaches the thing-in-itself, poetry of experience that recognizes metaphor as idolatry, for the “best are blazon’d when we see / The anatomy, / Survey the skin, cut up the flesh, the veins / Unfold, the glory there remains: / The muscles, fibers, arteries and bones / Are better far than crowns and precious stones.” When Traherne wrote, Puritan typologists investigated scripture and nature alike for evidence of predestined fallenness; when Traherne wrote, Christian apologists charted irreconcilable differences between language and our world after Eden. But Traherne, rather, chose to write in that lost tongue of Paradise. His was an encomium to direct experience, an account of what the very marrow of life thus ingested did taste like. A language which in its immediacy seems both shockingly current and as ancient as gnostic parchment. Encapsulated in his poetry there is something not just of his era, but of all eras, occluded though that eternal message may be. Demonstration of Stuart Kelly’s description in The Book of Lost Books of “an alternative history of literature, an epitaph and a wake, a hypothetical library and an elegy to what might have been.” Traherne’s poetry was written during years of first Puritan Interregnum and then High Church Restoration, but for either authority the poet’s views would be idiosyncratic. Detecting intimations of consciousness on the moon and in the sea, dreaming of both angels and aliens when he “saw new worlds beneath the water like, / New people; ye another sky.” Marcus writes that Traherne couldn’t “be entirely defended against charges of heresy,” which might have been an issue had anyone read his poetry. Arguments can be proffered that Traherne was a pantheist who believed that nature was equivalent with God, that he was a Pelagian who denied the existence of original sin, or that he was a universalist who anticipated eternal salvation for all. A poet for whom the human body is to be celebrated, who would opine that “Men are Images of GOD carefully put into a Beautiful Case,” who with urgency would maintain that the souls of man are “Equal to the Angels” and that our bodies could be reserved for the “most Glorious Ends.” With antinomian zeal, Traherne argues that “through many Obstacles full of gross and subterraneous Darkness, which seem to affright and stifle the Soul,” the individual who transgresses will find themselves “at last to a new Light and Glory.” He evokes Blake’s Marriage of Heaven and Hell a century before his fellow visionary would engrave his plates. In Eternity’s Sunrise: The Imaginative World of William Blake, Leo Damrosch accurately describes Blake’s verse as presenting infinity “here and now in the real world we inhabit, not far away in unimaginable endlessness. Eternity, likewise, is present in each moment of lived experience,” but so too is this a description of Traherne. Evocations of not just Blake, but Ralph Waldo Emerson’s Transcendentalism, for when Traherne describes God as “a Sphere like Thee of Infinite Extent: an Ey without walls; All unlimited & Endless Sight,” do we not hear the 19th-century American philosopher’s wish to “become a transparent eye-ball?” When Emily Dickinson sings of “Wild nights – Wild nights!” do we not hear Traherne chanting with declarative exclamation mark of “O ravishing and only pleasure!” And when Walt Whitman wrote in his 1855 Leaves of Grass that “I celebrate myself, / And what I assume you shall assume, / For every atom belonging to me as good belongs to you” we are reminded of Traherne’s conviction that “all we see is ours, and every One / Possessor of the While.” Traherne anticipates Whitman’s “conviction that all the world’s loveliness belongs to him,” as Marcus describes it, the two bards united in the faith that “although the world was made for him alone, it was made for every other single human being just as it was for him.” Traherne derived his ethic from Psalm 139, an orthodoxy holding that we must “praise thee; for I am fearfully and wonderfully made.” But from scripture Traherne finds a heterodoxy which plumbs the city that “seemed to stand in Eden, or to be Built in Heaven.” In this New Jerusalem, Traherne would list with a catalogue of Whitmanesque regularity that the “Streets were mine, the Temple was mine, the People were mine; their Clothes and Gold and Silver were mine, as much as their Sparkling Eyes, Fair Skins and ruddy faces.” Such similarities could lead one to assume that Whitman had a copy of Traherne as he gripped notebook and looked out on the brackish waters of New York Harbor writing of those “Crowds of men and women attired in usual costumes, how curious you are to me!”, or that Emerson considered the poet in his Concord manse—save for the fact that it’s impossible. Such are the vagaries of the lost man, the hidden poet who sings of “room and liberty, breathing place and fresh-air among the Antipodes,” this gospel of “passing on still through those inferior Regions that are under… feet, but over the head.” Traherne wrote in the 17th century, but he seemingly had memory of all those who came after. all those women and men who echo him even though they could never have heard him, who came to “another Skie… and leaving it behind… [sunk] down into the depths of all Immensity.” Writing poetry from a position of eternity, Traherne presents a fascinating anomaly of what Johnson describes as “poetic inspiration,” for until 1896, or 1967, or 1996, or 1997, Traherne couldn’t have inspired any of those poets who are so similar to him. Blake or Dickinson had never picked up a volume of his verse.  Traherne’s very life is oddly yet appropriately allegorical, his liturgy concerned with this “preeminent figure… [of] the Unknowable,” as Johnson describes it. She writes that at the heart of devotional poetry is the “perceptual inaccessibility of the divine,” defined by the “fundamental principle of mystery and unknowability.” How perfect then is Traherne’s verse, lost in libraries or singed in trash fires, hidden from view until revealed like some ecstatic epiphany? In the book of Acts, St. Paul speaks to a group of Athenians about their shrine to the “Unknown God.” Traherne is our “Unknown Poet,” overturning our ideas of influence and inspiration, whose work with a mysterious, thrumming electricity courses through the lines of oblivious Whitman or the stanzas of unaware Dickinson, as powerful as magnetism and as invisible as gravity. Prisoners of linear time that we are, hard to understand that the vagaries of influence don’t simply flow from past to future. When Traherne celebrates “every Mote in the Air, every Grain of Dust, every Sand, every Spire of Grass” that is “wholly illuminated,” do we not detect Whitman? When he sings of “O heavenly Joy!” do we not hear Dickinson? In Traherne’s “On Leaping Over the Moon,” one of his oddest and most beautiful lyrics, I like to imagine that when he writes “I saw new worlds beneath the water lie, / New people; ye, another sky” and where in “travel see, and saw by night / A much more strange and wondrous sight” that what he espied were Blake and Whitman, Dickinson and Allen Ginsburg, you and me. Traherne is a poet who wrote for an audience that had not yet been born—perhaps still has yet to be born. From his poem “Shadows in the Water” he writes of how “Thus did I by the water’s bring / Another world beneath me think: / And while the lofty spacious skies / Reversed there, abused mine eyes, / I fancied other feet / Came mine to touch or meet; / And by some puddle I did play / Another world within it lay,” so that I imagine Traherne saw nothing less than that other world which is our own, looking onto the mirror of the water’s surface as if it were a portal to this parallel dimension, these “spacious regions” of “bright and open space,” where he sees people with “Eyes, hands and feet they had like mine; / Another sun did with them shine.” There is hopefully a future yet to come, where “chanced another world to meet… A phantom, ‘tis a world indeed, / Where skies beneath us shine, / And earth by art divine / Another face presents below, / Where people’s feet against ours go,” for in scribbling in secrecy what poet has addressed himself more perfectly to people yet to be imagined? Proper understanding relies on imagination, not just the role played in his composition, but Traherne’s strange status as imagined literature (for whatever manuscripts await to be plucked from burning trash heaps?). Alberto Manguel, writing with Borgesian elegance, argues in The Library at Night that “Every library conjures up its own dark ghost; every ordering sets up, in its wake, a shadow library of absences.” What is most sublime and wondrous about Traherne are not just his literal words on a page, but how we can’t disentangle him from what could have been lost, what perhaps still remains lost, and that which is lost forever. Perhaps in book stalls or trash fires there is more undiscovered Traherne; more rhapsodic, even more visionary than which we’ve been blessed enough to read. Traherne makes the comparison that an “Empty Book is like an Infants Soul, in which any Thing may be Written. It is Capable of all Things” and so is the infinite multitude of not just Traherne’s writings which we shall never read, but the full magnitude of all writings that we shall never see. Traherne’s magnum opus exists in the gaps, written in the lacunas, on a scroll kept inside the distance between that which is known and that which can never be found. Traherne describes this place as a “Temple of Majesty, yet no man regards it. It is a region of Light and Peace, did not man disquiet it. It is the Paradise of God.” Poetry of empty sepulchers and disembodied tombs, of empty rooms and cleared shelves; a liturgy of the Holy of Holies which contains no idol, but only a single, deafening, immaculate absence. At the Temple’s center there is that ever tended, ever burning, ever consuming fire which gives off that sublime heat and light, where Traherne could imagine with prescient clarity that “From God above / Being sent, the Heavens me enflame: / To praise his Name / The stars do move! / The burning sun doth shew His love.” Power of such words written in light, heat, and flame. Such books can burn sacred holes in our soul, a holy immolation in our hearts, giving off that intense light, which diffuse though it may be awaits those eyes that have yet to be born generations hence. Image: Flickr/Ernest Denim