A recent On the Square essay entitled “A Poet Haunted by Brokenness” occasioned a small disagreement among some First Things readers. In the essay, Losana Boyd, the Director of Creative & Marketing Services at First Things, and a poet, favorably reviewed The Eternal City by Kathleen Graber, praising the poet’s fluent syntax, arresting imagery, and elegant, well-crafted lines.
Some readers in the comments section responded by charging that the poetry was instead “slovenly” and “shapeless,” and little more than prose affecting poetic lineation. As the poetry editor of First Things, I thought I’d step in and open a wider discussion of poetry, particularly as it pertains to First Things.
Ms. Boyd is right about some aspects of Graber’s poetry: It does have fluent syntax and effective imagery, and her poems encompass a wide array of themes and subjects. Ms. Boyd has also correctly adduced the poet’s mentors and self-professed influences. Further evidence that Graber’s volume was worthy of notice might be found in the fact that her book was the first selection in the re-launched Princeton Series of Contemporary Poets and—as one reader reminded us—a nominee for a National Book Award.
On the evidence of a small sample of her work, however, my view is that the style of Graber’s poems appears to put her squarely in the murky middle of the American poetic mainstream. Her book’s success results partly from emulating some of today’s most popular poets, who tend to imitate each other and employ the same baggy style. The problem with her verse is that it not only comments on modern brokenness, it embodies it.
In the past, poets had a much wider array of devices to shape their poems and delight attentive readers: argument, narrative, allegory, extended metaphor, metaphysical conceit, to name a few. They also had a wide range of genres to choose from: epic, drama, pastoral, satire, dramatic monologue, epistle, lyric—along with a wide range of poetic forms, meters, and stanzas to shape their music. Today, the poetic mainstream is dominated by a more or less shapeless free verse, often written like Graber’s in long, rectangular verse paragraphs.
Yes, Graber’s lines do possess fluent syntax, which she skillfully plays against her line-endings and internal pauses; but what happens within her lines rarely exceeds the level of good prose. Unlike traditional verse, Graber’s poems have no baseline rhythm to heighten a reader’s attention and carry the thing along—although some lines parasitically allude to iambic pentameter. With a few exceptions, one of which Ms. Boyd noted in her essay—Graber’s employment of internal rhyme of the words “coo,” “soothe,” “vacuum,” and “womb” to interesting effect in her poem “Dead Man”—Graber pays scant attention to such sonic devices, another reason why her lines tend to lack the music of well-honed verse.
In today’s mainstream style, genres often merge unhappily, pitting one mode against another. The once-lowly lyric has eclipsed the larger poetic genres—while being stripped of the things that made it lyrical. In its loose organization and use of “associational slips,” it further imitates the meditative lyrics of Coleridge in “Frost at Midnight” and Wordsworth in “Tintern Abbey.” Such poetry is a throwback to early Romanticism—but without the shapely forms of its lyrics or stately measure of its blank verse meditations..
Which brings me around to the poetry of First Things. In contrast to most journals, we favor an epigrammatic style. As one would expect from a magazine devoted to religion, politics, history, and literature—and whose board members and editors are distinguished scholars and writers—we favor tradition. Stylistically, the journal’s last three poetry editors have been formal poets, though on occasion—and sometimes out of necessity—the journal publishes a wider range of styles. Ms. Boyd’s review of Graber’s poetry collection gave us one such occasion to stretch our poetic sympathies.
For readers and potential writers, here are some of the qualities we tend to look for in selecting verse:
First, some indication that the poet has read more deeply than R. S. Gwynn’s Narcissus in The Narcissiad, who “knows his poets, too, for he has read / The works of many, three of whom are dead.” To entertain this journal’s highly literate readership, a poet should exhibit some knowledge of the literary tradition and command of poetic techniques.
Pleasure. As with athletic and musical performances, poetry should evoke some oohs and aahs with its virtuosity, as well as its fresh insights.
Logical coherence. A poem should make sense—on one or many levels. But at least on one.
A fitting length. Verbal compression. A cube of beef bouillon, not a gallon of broth.
Fresh language and metaphors, in a style not far removed from living speech.
Engaging subjects: childhood, faith, love, death, aging, failure—the small and large occasions of human life. And, given the mission of First Things, poems that deal with religion, politics, and their intersection—the hardest to find and write.
Finally, wit and humor. Shakespeare included some laughs even in Hamlet. Remember, though, the advice of Polonius—ironically, the play’s most loquacious character—about the “soul of wit.” Keep both Shakespeare’s example and Polonius’ remark in mind when writing, and things will be fine.
Of course, it’s hard to consistently attain an ideal standard, but we do appreciate your thoughts on the poetry we publish. When reading poems in First Things that delight or disappoint you, feel free to comment. When submitting, don’t send poems that sound like national award winners, and if it reads like a “self-important audio essay on NPR,” send it to American Poetry Review instead.
Paul Lake is the poetry editor of First Things. His latest book is the satirical novel Cry Wolf: A Political Fable.
Comments:
Also, I would like to mention how much I usually enjoy the poems published in First Things. It's important for folks to be able to find poetry outside of the ghetto of the "poetry world".
Ethan, the number of submissions and time limitations keep me from giving detailed critiques of the poems we turn down, but I often try to say a few words to the poet about what prevented it from being taken.
If First Things is going to continue to inflict modern poetry us, at least make sure the rancid things are brief and fresh.
I teach poetry in my Introduction to Literature class, focusing on the range of tools that poets traditionally have used to convey meaning - form, sound, literary devices. My students are intrigued and, gradually, delighted by the realization that poetry is (or should be) a disciplined form, not just a gushing forth of random thoughts scattered on the page with random line breaks.
Part of the problem is in the nature of "free verse" itself. Free from what, exactly? Well, free from the constraints of form -- and so the first generation or so of free-verse poets were choosing where to move away from traditional poetic form and meter, and where to use it. They were also able to count on the reader's awareness of the very forms and meters that they were leaving behind. Robert Frost and TS Eliot fall into this category, I'd say -- and they're brilliant. Yet after that, what was the next generation of free-verse poets to do? Having defined poetry in such a way that "progress" meant progressively abandoning the literary structures and tools of the past, each successive modern poet had to work with fewer and fewer materials. No meter, no rhyme, no traditional forms, no consistent pattern of allusions or figurative language... and so in the end, we get poetry that is a lot like instant oatmeal. Most of the time it's bland (and it all sounds rather alike, after awhile) though occasionally there's a nice raisin that makes it more flavorful.
In that sense, modern poetry nicely reflects modern culture, by showing the poverty and emotional bankruptcy of a world that is defined by "freedom from" discipline of any kind.
Verse lacking in exceptional note
Many people complained
A reviewer was blamed
So an editor gave the rules full throat
Its late folks...I'm here all week...
The Modernist kind makes me suspect that I've stumbled into some Gnostic concert. The themes are disjointed and the sound is often needlessly atonal - mind grasps for coherence as the weird show goes on. At the end you quietly wonder why did the conductor even bother - we would've never known if the players missed most of their cues. But applaud we must, lest we risk being looked at as simpletons. Then we go to some Modernist restaurant for a second course from the same menu. What a hangover and indigestion. So, thank you again for your reply, and for promising to spare us - God b' wi' ye!
Apart from form, which takes a good bit of experience to see and to hear (which many FT readers can't be expected to have), poetry tends to work with images, symbols, intertextual allusions, and a range of rhetorical effects such as metaphor and metonymy. You will find all of this in the poetry of perhaps the most prominent contemporary poet John Ashbery, whose work could stand for much of what these commenters dislike in "modern poetry." Ashbery rather conspicuously eschews traditional forms. But he works on a range of scales, not just short lyrics. His poetry is extremely conscious of the poetic (and art historical) traditions. Much of it is timely. Philosophically, you might call it postmodern, and that could put many FT readers off Ashbery. But that's a philosophical and formal parting of ways, not a complete break from the "tradition" that FT readers presumably value.
What, then, of a poet like Li-Young Lee, who works in a much narrower range than Ashbery, whose poetry is much less conscious of other poets, and who avails himself only sparingly of the rhetorical tropes that filigree Ashbery's work--and yet who writes what most FT readers would recognize as profoundly incarnational poetry about the mysteries of father-son relationships and married love.
FT readers: don't let your sense of what is formally "modern" or not get in the way of your exploration of poetry! There is a lot of wonderful stuff out there, especially now. Now is not the time to get all curmudgeonly. Now is the time to read widely and share your finds with friends and clergy.
In addition to Li-Young Lee, let me call your attention to some other, perhaps lesser-known poets, some "traditional," some not:
Kevin Hart (poetry as phenomenology)
Cyprian Norwid (crazy Catholic visionary)
A. R. Ammons (if you like long walks in the woods)
Gjertrud Schnackenberg (meditations on history)
Anne Ridler (the greatest poet of domestic love of all time)
Lydia Davis (stories, anyone?)
and Billy Collins, by God!
Nothing is stopping a free verse poet from using those tools that you mentioned apart from forms. That's the only rebellion they make, and with good reason: forms can easily lead into a stuffy classicism focused on counting meter than what the poet is trying to say.
Holly Ordway's comments sound like the line of argument opponents of the so-called "New Poets" between the wars made against the likes of T. S. Eliot and Ezra Pound: "These men are the Reds of literature; they would reverse or destroy all the recognized rules and standards on which literature is founded." I quote that from another useful book on these matters, Charles O. Hartman's _Free Verse: An Essay on Prosody_. Prosody is the study of meter, and Hartman shows how a wide range of modernist poets discovered new forms of meter even as they explored what some of them thought of as "free verse." Ms. Ordway will be heartened to know that the discipline of prosody is still alive and well, and thriving by the study of much contemporary poetry, which it proves to be more interesting than the "bland and shapeless mass" she seems to have encountered in her own reading. Ms. Ordway's argument could be summed up in the metonymic chain of reasoning Hartman attributes to the "traditionalists" entre deux guerres: "Meter equals verse, equals poetry, equals culture, equals civilization" (6, also on Google Books).
This kind of curmudgeonliness is especially out of place if Ms. Ordway and Mr. Lake actually like some poets working in freer forms. And I'd bet they both like Billy Collins. Am I wrong?
"...the syllables weren't arranged in conventional metrical feet"
Measure for measure, a mixed message.
Perhaps it's not so much about the "formlessness" of Modern poetry, or any lack of appreciation for "ways these poets are finding new forms". It may not be about the rules, standards, or types: "... tragedy, comedy, history, pastoral, pastoral-comical, historical-pastoral, tragical-historical, tragical-comical-historical-pastoral, scene individable, or poem unlimited ...".
Perhaps it's about the soul and its content, or the curious power suffering has to yank us out of banality and lead us to love. Funny you mentioned Norwid. Anyway, if one has something worthwhile to say, fine, wrap it in any wrapping you please - as long as it can then be removed and the content shown. Otherwise it's a tease. This is my beef.
When I read modern poetry that I like -- Sarah Ruden's, for instance -- I hear a kind of deep structure and discipline to the language that makes all the difference.
What I'm objecting to is the trajectory of free verse that starts with the rejection of poetic forms and leads to a rejection of all traditional structures and devices (sound, form, and so on) for the sake of rebelling.
Gerard Manley Hopkins breaks down all sorts of traditional structures, yet what he constructs in his (brilliant) poetry has a deeper coherence and structure that can be discerned by the reader (not just guessed at). In contrast, I'd pick Sylvia Plath as an example of the rejecting-everything-just-to-reject-it group. Her poetry has a certain raw power to it, but in the end I find it lacking, because she rejects the very discipline that would have allowed her to control and refine that power.
But poetic forms are not the be-all and end-all of poetry. I absolutely love Anglo-Saxon poetry. There are no structured forms there - no sonnets, no villanelles -- so in some ways Old English poetry is much more akin to modern open-form poetry than the poetry of more recent centuries. But Old English poetry is not baggy and loose; the use of alliteration provides structure on the auditory level, for one thing. The Dream of the Rood, the Seafarer, the Wife's Lament - these are wonderful, wonderful poems.
Perhaps part of the strength of Old English poetry is its unselfconsciousness. I don't think the Anglo-Saxon poets were trying to break new ground; they just went about the business of expressing what they wanted to say, in the best way they could. Perhaps what I find unsatisfying in much modern poetry is its self-consciousness, its deliberate self-referentiality, its way of pointing toward its own rejection of tradition and asking the reader to admire it for its cleverness in sawing off the branch it was sitting on. In short, its narcissism.
Again, I think that has its roots in modern culture as well -- when we cut ourselves off from God, we turn inward and find out just how shallow our resources really are. When I read a modern poem that I really like, it's one that points outward, away from its own cleverness, and sets me thinking about something beyond myself as well. The more we can get of that in modern poetry, the better.
It does smell of narcissism and deliberate rootlessness - fishmongers with plenty of fishwrap, but no fish to sell.
To get back to where this all started, I hope that FT will continue to publish reviews of contemporary poetry--more of them, even--so that we can discover new poetry that might be of interest to First-Thingsy people. And since First-Thingsy people tend to be capacious in their interests and voraciously catholic in their appetites, there's bound to be a lot of contemporary poetry of interest to them.
In any case, anybody involved in this conversation would probably find John Milbank's overview of Olivier-Thomas Venard O.P.'s oeuvre quite fascinating. It's in an article called "Thomistic Kabbalah" in the current issue of Modern Theology. Venard, a biblical scholar, has written a three-volume magnum opus about the theological fate of modern poetry, the poetic theology of St. Thomas Aquinas, and the literary and salvific poiesis of revelation in the Bible and in biblical theology.
It is good to see refined wit as one of his criteria; one can see this standard very much in action in Bryce Christensen's sonnet in the most recent issue of the magazine.
"Regarding the Great Poetic Divide," an essay by T. Merrill
"This Is Not a Manifesto," an essay by Quincy R. Lehr
"Aints, Saints, Formalist Plaints," an essay by Michael R. Burch
"The Effete Fascist," an essay by Michael R. Burch
"Can Poetry Matter?" an essay by Dana Gioia
"Hearing from Poetry's Audience," a follow-up to "Can Poetry Matter?" by Dana Gioia
Michael R. Burch
Editor, The HyperTexts
www.thehypertexts.com
FREE VERSE
Let not there be a doubt I am averse
To all the things they choose to call 'free verse'.
For me, it has become the evil curse
Of poetry, and making matters worse,
It's naught but prose.
In dictionaries, 'metric' is most used,
Along with 'rhyme', the terms are often fused,
To tell us 'verse' is not to be confused
With what is called 'free verse'. We're not amused
Here's how it goes.
If we are free to do most anything,
And careful words, we do not choose but fling,
Then lyricism does no longer ring,
And we can write, but we no longer sing.
Thus I suppose.
That since it's true we cannot close the door
On charges that we live in days of yore,
It's time to claim, as we have done before,
Free verse? An oxymoron, nothing more.
With that I close.
Hal O'Leary
Wheeling, WV


