peeping, out of the tall grass, safe
from the lurking snake; how she was one
of us, here with us, who is now gone.
THIRTY MORE YEARS
When I was a young man,
grown up at last, how large
I seemed to myself! I was a tree,
tall already, and what I had not
yet reached, I would yet grow
to reach. Now, thirty more years
added on, I have reached much
I did not expect, in a direction
unexpected. I am growing downward,
smaller, one among the grasses.
THE WILD ROSE
Sometimes hidden from me
in daily custom and in trust,
so that I live by you unaware
as by the beating of my heart,
suddenly you flare in my sight,
a wild rose blooming at the edge
of thicket, grace and light
where yesterday was only shade,
and once more I am blessed, choosing
again what I chose before.
THE BLUE ROBE
How joyful to be together, alone
as when we first were joined
in our little house by the river
long ago, except that now we know
each other, as we did not then;
and now instead of two stories fumbling
to meet, we belong to one story
that the two, joining, made. And now
we touch each other with the tenderness
of mortals, who know themselves:
how joyful to feel the heart quake
at the sight of a grandmother,
old friend in the morning light,
beautiful in her blue robe!
THE VENUS OF BOTTICELLI
I knew her when I saw her
in the vision of Botticelli, riding
shoreward out of the waves,
and afterward she was in my mind
as she had been before, but changed,
so that if I saw her here, near
nightfall, striding off the gleam
of the Kentucky River as it darkened
behind her, the willows touching
her with little touches laid
on breast and arm and thigh, I
would rise as after a thousand
years, as out of the dark grave,
alight, shaken, to remember her.
IN A MOTEL PARKING LOT, THINKING OF DR. WILLIAMS
I
The poem is important, but
not more than the people
whose survival it serves,
one of the necessities, so they may
speak what is true, and have
the patience for beauty: the weighted
grainfield, the shady street,
the well-laid stone and the changing tree
whose branches spread above.
For want of songs and stories
they have dug away the soil,
paved over what is left,
set up their perfunctory walls
in tribute to no god,
for the love of no man or woman,
so that the good that was here
cannot be called back
except by long waiting, by great
sorrow remembered and to come,
by invoking the understones
of the world, and the vivid air.
II
The poem is important,
as the want of it
proves. It is the stewardship
of its own possibility,
the past remembering itself
in the presence of
the present, the power learned
and handed down to see
what is present
and what is not: the pavement
laid down and walked over
regardlessly—by exiles, here
only because they are passing.
Oh, remember the oaks that were
here, the leaves, purple and brown,
falling, the nuthatches walking
headfirst down the trunks,
crying “onc! onc!” in the brightness
as they are doing now
in the cemetery across the street
where the past and the dead
keep each other. To remember,
to hear and remember, is to stop
and walk on again
to a livelier, surer measure.
It is dangerous
to remember the past only
for its own sake, dangerous
to deliver a message
that you did not get.
TO MY MOTHER
I was your rebellious son,
do you remember? Sometimes
I wonder if you do remember,
so complete has your forgiveness been.
So complete has your forgiveness been
I wonder sometimes if it did not
precede my wrong, and I erred,
safe found, within your love,
prepared ahead of me, the way home,
or my bed at night, so that almost
I should forgive you, who perhaps
foresaw the worst that I might do,
and forgave before I could act,
causing me to smile now, looking back,
to see how paltry was my worst,
compared to your forgiveness of it
already given. And this, then,
is the vision of that Heaven of which
we have heard, where those who love
each other have forgiven each other,
where, for that, the leaves are green,
the light a music in the air,
and all is unentangled,
and all is undismayed.
PART TWO
ON A THEME OF CHAUCER
I never have denied
What faith and scripture tell,
That Heaven’s host is glad,
Or that there’s pain in Hell.
But what I haven’t tried
I'll not put up for sale.
No man has ever died
And lived to tell the tale.
THE REASSURER
A people in the throes of national prosperity, who
breathe poisoned air, drink poisoned water, eat
poisoned food,
who take poisoned medicines to heal them of the poisons
that they breathe, drink, and eat,
such a people crave the further poison of official
reassurance. It is not logical,
but it is understandable, perhaps, that they adore
their President who tells them that all is well,
all is better than ever.
The President reassures the farmer and his wife who
have exhausted their farm to pay for it, and have
exhausted themselves to pay for it,
and have not paid for it, and have gone bankrupt for
the sake of the free market, foreign trade, and the
prosperity of corporations;
he consoles the Navahos, who have been exiled from their
place of exile, because the poor land contained
something required for the national prosperity,
after all;
he consoles the young woman dying of cancer caused by a
substance used in the normal course of national
prosperity to make red apples redder;
he consoles the couple in the Kentucky coalfields, who
sit watching TV in their mobile home on the mud of
the floor of a mined-out stripmine;
from his smile they understand that the fortunate have
a right to their fortunes, that the unfortunate have
a right to their misfortunes, and that these are
equal rights.
The President smiles with the disarming smile of a man
who has seen God, and found Him a true American,
not overbearingly smart.
The President reassures the Chairman of the Board of the
Humane Health for Profit Corporation of America,
who knows in his replaceable heart that health, if
it came, would bring financial ruin;
he reassures the Chairman of the Board of the Victory
and Honor for Profit Corporation of America, who
has been wakened in the night by a dream of the
calamity of peace.
LET US PLEDGE
Let us pledge allegiance to the flag
and to the national sacrifice areas
for which it stands, garbage dumps
and empty holes, sold out for a higher
spire on the rich church, the safety
of voyagers in golf carts, the better mood
of the stock market. Let us feast
today, though tomorrow we starve. Let us
gorge upon the body of the Lord, consuming
the earth for our greater joy in Heaven,
that fair Vacationland. Let us wander forever
in the labyrinths of our self-esteem.
Let us evolve forever toward the higher
consciousness of the machine.
The spool of our engine-driven fate
unwinds, our history now outspeeding
thought, and the heart is a beatable tool.
THE VACATION
Once there was a man who filmed his vacation.
He went flying down the river in his boat
with his video camera to his eye, making
a moving picture of the moving river
upon which his sleek boat moved swiftly
toward the end of his vacation. He showed
his vacation to his camera, which pictured it,
preserving it forever: the river, the trees,
the sky, the light, the bow of his rushing boat
behind which he stood with his camera
preserving his vacation even as he was having it
so that after he had had it he would still
have it. It would be there. With a flick
of a switch, there it would be. But he
would not be in it. He would never be in it.
A LOVER’S SONG
When I was young and lately wed
And every fissionable head
Of this super power or that
Prepared the ultimate combat,
Gambling against eternity
To earn a timely victory
And end all time to win a day,
“Tomorrow let it end,” I’d pray,
“If it must end, but not tonight.”
And they were wrong and I was right;
It’s love that keeps the world alive
Beyond hate’s genius to contrive.
ANGLO-SAXON PROTESTANT HETEROSEXUAL MEN
Come, dear brothers,
let us cheerfully acknowledge
that we are the last hope of the world,
for we have no excuses,
nobody to blame but ourselves.
Who is going to sit at our feet
and listen while we bewail
our historical sufferings? Who
will ever believe that we also
have wept in the night
with repressed longing to become
our real selves? Who will
stand forth and proclaim
that we have virtues and talents
peculiar to our category? Nobody,
and that is good. For here we are
at last with our real selves
in the real world. Therefore,
let us quiet our hearts, my brothers,
and settle down for a change
to picking up after ourselves
and a few centuries of honest work.
AIR
This man, proud and young,
turns homeward in the dark
heaven, free of his burden
of death by fire, of life in fear
of death by fire, in the city
now burning far below.
This is a young man, proud;
he sways upon the tall stalk
of pride, alone, in control of the
explosion by which he lives, one
of the children we have taught
to be amused by horror.
This is a proud man, young
in the work of death. Ahead of him
wait those made rich by fire.
Behind him, another child
is burning; a divine man
is hanging from a tree.
THE MAD FARMER, FLYING THE FLAG OF ROUGH BRANCH, SECEDES FROM THE UNION
From the union of power and money,
from the union of power and secrecy,
from the union of government and science,
from the union of government and art,
from the union of science and money,
from the union of ambition and ignorance,
from the union of genius and war,
from the union of outer space and inner vacuity,
the Mad Farmer walks quietly away.
There is only one of him, but he goes.
He returns to the small country he calls home,
his own nation small enough to walk across.
He goes shadowy into the local woods,
and brightly into the local meadows and croplands.
He goes to the care of neighbors,
he goes into the care of neighbors.
He goes to the potluck supper, a dish
from each house for the hunger of every house.
He goes into the quiet of early mornings
of days when he is not going anywhere.
Calling his neighbors together into the sanctity
of their lives separate and together
in their own nation small enough for a story
or song to travel across in an hour, he cries:
Come all ye conservatives and liberals
who want to conserve the good things and be free,
come away from the merchants of big answers,
whose hands are metalled with power;
from the union of anywhere and everywhere
by the purchase of everything from everybody at the lowest price
and the sale of anything to anybody at the highest price;
from the union of work and debt, work and despair;
from the wage-slavery of the helplessly well-employed.
From the union of self-gratification and self-annihilation,
secede into care for one another
and for the good gifts of Heaven and Earth.
Come into the life of the body, the one body
granted to you in all the history of time.
Come into the body’s economy, its daily work,
and its replenishment at mealtimes and at night.
Come into the body’s thanksgiving, when it knows
and acknowledges itself a living soul.
Come into the dance of community, joined
in a circle, hand in hand, the dance of the eternal
love of women and men for one another
and of neighbors and friends for one another.
Always disappearing, always returning,
calling his neighbors to return, to think again
of the care of flocks and herds, of gardens
and fields, of woodlots and forests and the uncut groves,
calling them separately and together, calling and calling,
he goes forever toward the long restful evening
and the croak of the night heron over the river at dark.
PART THREE
DUALITY
So God created man in his
own image, in the image of God
created he him; male and female
created he them.
I
To love is to suffer—did I
know this when first
I asked you for your love?
I did not. And yet until
I knew, I could not know what
I asked, or gave. I gave
a suffering that I took: yours
and mine, mine when yours;
and yours I have feared most.
II
What can bring us past
this knowledge, so that you
will never wish our life
undone? For if ever you
wish it so, then I must wish
so too, and lovers yet unborn,
whom we are reaching toward
with love, will turn to this
page, and find it blank.
III
I have feared to be unknown
and to offend—I must speak,
then, against the dread
of speech. What if, hearing,
you have no reply, and mind’s
despair annul the body’s hope?
Life in time may justify
any conclusion, whenever
our will is to conclude.
IV
Look at me now. Now,
after all the years, look at me
who have no beauty apart
from what we two have made
and been. Look at me
with the look that anger
and pain have taught you,
the gaze in which nothing
is guarded, nothing withheld.
V
You look at me, you give
a light, which I bear and return,
and we are held, and all
our time is held, in this
touching look—this touch
that, pressed against the touch
returning in the dark,
is almost sight. We burn
and see by our own light.
VI
Eyes looking into eyes looking
into eyes, touches that see
in the dark, remember Paradise,
our true home. God’s image
recalls us to Itself. We move
with motion not our own,
light upon light, day and
night, sway as two trees
in the same wind sway.