Three poems by Sharon Hoffmann

SHARON HOFFMANN is a writer based in Atlantic Beach, Florida. Publications include the Hooghly Review, New York Quarterly, Beloit Poetry Journal, Alice Walker: Critical Perspectives (Harvard University Press), Paddler Press, South Florida Poetry Journal, Letters, Wild Roof, Sho Poetry Journal, and other magazines. Awards include fellowships from Atlantic Center for the Arts and Florida’s Division of Cultural Affairs, three Pushcart nominations and a nomination for Best Spiritual Literature.

The Well-House

 That past week – the tag-end of winter, the first of spring –

we had come across the Forth Bridge on a pilgrimage,

visiting holy wells, points in an ancient geography,

Saint Mungo’s well, St. Margaret’s. We wanted

to share something sacred, something the Reformation

had not reduced to rubble. They’d been able

to cut down sacred groves, lay waste to chapels,

desecrate statues of saints, but water was indestructible.

Water flowed on, and folk went on worshipping it.


Not us, though, not really. We were

just pretenders, not truly pilgrims.

When our guide drove us out into the countryside,

we were disappointed that St. Mungo’s Well survived

only as a shallow basin, dank and stagnant.

We left no offering, not a silver coin, not a bent pin.

We didn’t perambulate three times sunwise.

We certainly didn’t pray. We dipped our fingers in,

but declined to take the slightest sip.


At Roslyn, we skipped Saint Matthew’s Well.

No longer young and fit, we weren’t

inclined to clamber down the gorge just to see

some rivulet seeping downslope to the Esk.

We did intend to drink at Saint Anthony’s,

but once again our age betrayed us. We struggled

halfway up Salisbury Crag, but the saint and his well

stayed out of reach. (Perhaps St. Mungo

had told St. Anthony about our disrespect.)


Staggering back to Holyrood Park, thirsty

and exhausted, we were grateful when our guide

produced an iron key to a massive door.

Behind it were steps that descended

to the well-house underground – Saint Triduana’s Aisle.

In the Dark Ages, fifteen centuries before our time,

a holy virgin had plucked her own eyes out

and sent them to the Pictish prince who’d praised them.


A thousand years on, James III had built a chapel here,

a hexagon with an altar and her relicts up above,

the well-house underneath. Thousands came,

hoping to be cured of blindness and diseases of the eye.

When the Reformation came, this practice was called

idolatry. An edict ordered that the building be utterly destroyed.

But underground, the well remained. Hidden, not gone.


Now in the shadows under the vaulted ceiling,

we saw her broken statue, piles of rubble, fragments

of window tracery, rib-stones from the upper vault.

The cistern slab covering the well had been dislodged,

leaving a narrow opening. We peered down

into the well-hole underneath, the water surface trembling but so far below.


I wanted to fall headlong into that delicious cold

and let it change me. I wanted to believe.

Something spoke to me, saying:

There is a river underneath the earth, only one,

and it rises up in every ancient well.

If you want to touch that river, a silver coin will not suffice.

I would have to lie flat on the stones, lean

my body down into the cistern,

and stretch my hand as deep as it would go.


I did pray then: “Triduana, saint and sister, help me to see.”

I reached for the water, and it rose to me.

Odysseus Three Sticks

After the suitors are dead, Odysseus

wants to uncomplicate himself.

Suppose he leaves Ithaca again,

reprises his voyage to the mainland,

once again a shapely oar on his shoulder.


Suppose he walks inland,

city after city after city until at last

another traveler falls in besides him

and asks why he’s carrying

that winnowing shovel around like that,

especially since the wheat harvest

has already passed. I imagine

he sticks his oar into the soil,

just as Tiresius once told him to,

and makes his sacrifices to Poseidon.


What now?

It’s winter and too cold to travel,

so even though he’s eager to go home

and start the soft old age

Athena promised him,

what’s another passing season

after so many years of wandering?


In the spring there’s a girl

with a wheat bun in the oven,

and then there’s a son.

Twenty more years pass and a grandson –

let’s call him Odysseus Three Sticks.


Eventually, Three Sticks is tired

of the winnowing shovel and his dusty choices:

hard wheat or soft, bearded or unbearded,

smooth or velvet, shocking and stacking,

worrying about winter rust and yields,

when to plant a nurse crop,

whether to leave a portion of the wheat for seed.


Suppose Three Sticks doesn’t want

to be wheat anymore –

he wants to be chaff, something

light enough for the wind to take

anywhere at all. One day

when the fields are nothing

but stubble, he sets out south

with a winnowing shovel on his shoulder.


He walks until the air is heavy with salt,

and another wayfarer joins him, laughing

at what he’s carrying. Captain,

the man says, that’s a funny looking oar

on your shoulder.

Are you looking for a ship?


Yes, says Odysseus, show me the ship.

Show me the wine-dark sea.

Making the Mystery

“It was not much that was wanted. To make no mysteries where nature has made none.”                   — Samuel Butler, The Way of All Flesh

Men,

say women.

What else can you expect?

Expecting no answer,

gesturing silently,

palms flat and empty.


Women,

say men.

Shaking the head twice,

whistling the W

like a blasphemous prayer.


The same lines

bracket our mouths

when we name each other:

all alike, all alike.


I dreamed one night

it was not God

who confounded our language:

satyr, mentor, magus, anima, witchwife, muse.


Together

we make the mystery.

We cannot bear it that our words might mean

what your words mean

and still mean

no.


We cannot bear it

that we might be the same

and still be

alone.

Two poems by Reagan Upshaw

REAGAN UPSHAW’s selected poems In the Panhandle was published by Kelsay Books in 2024. He makes his living as an art appraiser in the Hudson Valley of New York, where he also gardens and keeps bees.

Selfies

The Louvre announced that it will build

a new extension made to house

the Mona Lisa only. This

should handle all the milling crowds


lifting their smartphones to attempt

a selfie with the famous face.

The Prado or the Vatican,

or any other well-known place


is filled today with tourists taking

selfies with a culture’s flower

as if a feigned proximity

could somehow let them share its power.


Expect to find them on return

scrolling though photographs to see

not art by Michelangelo,

but Michelangelo and me!


Perhaps a moving sidewalk is

on order for the Louvre to speed

the crowds effectively along

while meeting this insistent need.


So they will stand, facing away,

lost in themselves.  All they will save        

are images unreal as shadows

on the back wall of Plato’s cave.

The Facebook Dead

Today’s the birthday of your childhood friend,

Facebook proclaims, as if inviting cheers

for the birthday boy, completely unaware

the friend depicted has been dead for years.


Algorithms cannot be embarrassed

by such a contretemps. They do as told                                       

and do not know the dear, departed friend

will age no more while you are growing old.


Some people do not wince at the faux pas,

writing to Facebook, “Please remove this name!”

but use the prompt as opportunity

to send their friend good wishes all the same.


Like birthday flowers left upon a grave,

these sad, one-sided offerings are but

attempts to deal with loss, a birthday gift

the dead cannot accept. That gate is shut.

The Red Knight of the Red Lands

MICHAEL YOST is a poet and essayist living in rural New Hampshire with his wife and children. His essays and poems have been published in places like Modern AgeFirst ThingsThe University BookmanDappled ThingsThe Brazen Head, and others. He substacks at The Weight of Form

The Red Knight of the Red Lands

“I say móre: the just man justices; / Keeps grace”

G. M. Hopkins, As Kingfishers Catch Fire


Against the sky he saw the sycamore

The girl Lynet had screamed of in the night,

And red the dawn, and red the plain before.

Gareth’s heart quickened as he knew the sight;

For he had journeyed to avenge the dead,

And meet the Red Knight in his Lands of Red.


Old knights whose beards were traced with cunning grey

Hanged with their squires who still were counted boys

And nevermore would snivel, steal, or play,

Nor find in songs of honor short lived joys;

For he had found them, and they died in fear:

The Knight of Red who held the Crimson Spear.


Upon their armor shone the bleeding sun

As, like ripe fruit, they turned in driest wind;

For they had sought him and their prize had won,

Nor could they know how against him they had sinned.

For they had fought, and bled beneath his hands

And met the Red Knight in his own Red Lands.


The tree’s roots were black with relics of their blood

Who fought for Arthur and his royal name

And pled for mercy, kneeling in the mud,

Whom he had hanged to magnify their shame.

For in love’s madness, he had sworn a vow

Who hanged them there upon the leafless bough.


Then Gareth found, beside that tree, a horn

Of ivory, and blew one hard clear note

That broke the humming scarlet of the morn

And sounded deeply from the horn’s pale throat;

For glory drove him with its stern demands

To kill the Red Knight in his own Red Lands.


With groans of ancient wood and rusting steel,

The wide portcullis and the gate began

To open. No surrender, no appeal

Could save him from the sword and hand of man.

Beneath the shadow of his palisade,

The Red Knight rode, in armor all arrayed.


His roan destrier shook its crimson trap.

His shield was crimson, crimson was his helm.

His eyes were shot with red. Each plate and strap

Was crimson, for blood crimson was his realm.

He slew for love, his heart in passion’s chains;

The Red Knight, master of those wasted plains.


“Know, boy, that I have slain both dam and babe;

I have unbodied souls a thousand-fold,

And neither compass, map, nor astrolabe

Can chart my bosom. I am old and old.

It has been long since sleep has closed my eye.

I kill and kill; yet I can never die.”


“Christ mercy” uttered Gareth. Then he set

His spear. He gripped his shield and dug his spur

Into his horse’s flank. God saw him, yet

Their contest had but steel for arbiter.

So joined they in the morning on that plain;

The sun besmirching all in blood-red stain.


Their spears were shattered with a thunderclap,

So they dismounted, drawing each their blades

And striking fast at each and every gap.

Gareth sought vengeance for the hanged men’s shades

Who swung unseeing, knocking knee to knee

Upon the branches of the dying tree.


“Know this;” the Red Knight panted; “I shall grow

In strength until the noon; and then the power

Of seven courses through my frame; and know

That you will hang before that burning hour.”


“Then speak no further. Fight me to end.
Our wounds shall speak, and let our blades contend.”


They fought in sweat; each angry thrust and blow

Drew life’s own blood from each. The grass was wet

And steel rang out on steel, their eyes aglow

Beneath their visors. There they were well met.

Their swords grew hot with blows as fire-brands

As they did battle there in those Red Lands.


Time passed. They drew apart to catch their breath,

Each leaning on his sword, both weak with pain

And in the other’s eyes each saw his death.

They cried aloud; and crossed their blades again.

Three times they joined, three times they fell apart;

Their chests both pounding with a beating heart.


Gareth felt fire burn along his arm;

He dropped his sword and clutched his wounded limb.

The Red Knight pressed him; hot to work his harm;

And blow on vicious blow he dealt to him.

But Gareth would not fall, nor would he yield

And took the sword’s edge hard upon his shield.


Leaping, he reached and clutched again his battered sword

And gave again the strokes he had received.

His wrath was fire. Now his man was gored;

His edge fell fast, and as it fell, it cleaved.

He struck the Red Knight well about the head;

The red helm split. His foe lay like the dead.


Stooping to slay him, Gareth drew his dirk

Unlaced the helm, and pressed his throat, laid bare,

Swelling to catch at breath. The bloody work

Was nearly done. The Red Knight choked; “Christ: spare. . .

Please, spare me; for I can no longer fight.

I yield. . . I yield, myself, at last, to might.”


Then Gareth spoke: “No, murderer. In shame

You die, as you have killed those noble men

Who prayed for mercy in our Savior’s name

And hanged. Now pray. This blade shall say ‘Amen’”


“For love I swore. For war’s own sake I wrought

Evil on innocence. Pray, slay me not.”


“I will repent, and live to pray and fast,

And will to Arthur swear my loyalty.

And when this body meets its death, at last,

From fire my contrite heart shall set me free.”


“I spare. I spare. But much against my will.

Though it is noble to pay ill for ill;


Yet this waste land and others must revive,

And wrath and blood will only clear the weeds

But will not keep the crops and trees alive.

Justice demands your death. Yet mercy pleads;

And I give mercy. Strength must conquer strength;

But mercy lord it over wrath at length.”

Prosopopeia

LANI BURSHTEIN is a schoolteacher, artist and writer living in Toronto. Her poetic interests include disaster, history, visual arts, opulence, childhood and constructed identities

The following poems explore the literary device of prosopopeia, or giving voice to inanimate objects. But some objects aren’t quite so lifeless as we’d like to think, are they?

TECHNICOLOUR’S ROSE

Romance isn’t dead—I’ve dyed. I’m red.

Twinkle can be tooled. My throat is jewelled.

Vamps have sultry angles. Mine are spangled.

Divas can be lifeless—this one’s priceless.

Technicolour’s rose: refracting bows.

Twins of mirrored face: my soles can pace.

Glamour grows through time. My road rewinds.

Homeward-bound she wheels; clicking heels.

Brick’s iconic trippers; ruby slippers.

QUEEN OF HEARTS

Observe my curves, my cuts, my twinkling facets

Admire my frozen fire, my glassine assets

Regard the artisans that chiselled me thus

Embrace my Cartier case, its velvet must

Be enthralled with all the lives I’ve traced

Applaud the filmic broads whose gowns I’ve laced

Respect the intellect of sparkling science

My sobriquet: the Taylor-Burton Diamond

MORNING ELIXIR

Electrify your sluggish mind with black

Elixir bitter— swirling steam’s attack

on sluggish thinking. Fill your tiny cup

and energize your neurons. Level up.

Blow for cool, then dip me back and drink,

I wake you and upgrade the thoughts you think.

Your concentration is my gift bestowed.

Now, rise and grind my beans. I’m espresso.

FROM DREAMS YOU KNOW MY HALLS

I am the widened space that speaks of naught.

My columns—tilted pines—my mats, your walking

feet upon the forest floor unyielding.

Your camera scribes the silver shadows fleeting.

My dangling boughs, grey pipes, my curling leaf—

abandoned furniture. Your presence: brief.

You interrupt my silences to pry—

I give up nothing. Structures, too, can lie

awake at unclocked hours, knowing nil.

My river—moulding carpet, nest—these sills

of windows rimed in plaque without excuse.

Here, clouds collect so you cannot peek through.

From dreams, you know my halls. I shan’t explain

my provenance. I’m liminal. My lanes—

a shuttered wood around a witch’s hut.

I’m liminal. My gates are always shut.

HMS EREBUS

Who are you to seek me—

you, who have never crunched ice like hardtack

you, without rot, mast or muster.

You think you can desecrate my ribcage,

trampling in cold shock at my collapse,

slicing the sea-rot from my dreads?

Disturbing my bones with bubbles, extinguishing

the darkness I chose?

Yes, I chose it.

A candy trail from brass buttons to bleached bodies

misled you with missives slit between the stones that knew me.

And still do.

A cairn is not a conscience.  How

I rewrote your map in my mordant image: Starvation Cove.

Don’t think the sunken shell

of me can’t wield a spoon greased in blubber;

Crack open one scurvid tin

and find out just how many mouths

a bay can have.

My warning is your invitation.

Oh, to starve again—I dare you.

Translations from Bao Zhao, Luis de Gongora and Giacomo Leopardi

KEVIN MAYNARD studied at Exeter University and the Warburg Institute before becoming a teacher. His poems, translations and photography have appeared in several small UK literary magazines (Agenda,The Rialto, The SHOp, The Interpreter’s House, the online magazine Littoral etc.), and his book of Chinese war poems, The Iron Flute, appeared from Arc Publications in September 2019, and is still available from all good bookshops and online outlets, or directly from Arc. See:
https://www.arcpublications.co.uk/blog/the-iron-flute-an-interview-with-kevin-maynard-285

AN ASCENT OF MOUNT LU

travel outfits dangling down
                        you traverse wetlands

traipse through tangled chaparrals
                        until you reach your mountain lodge

sheer bluffs, a thousand of them
            piled up peaks that block your way
a mighty myriad of ravines
            that ring you round and round

towering precipitous
            ancient and primordial
scattered so randomly
            you muddle up their names

deep caverns
            where you catch a glimpse
                        of subterranean springs

lofty trees that lean up
            to the pathways in the sky
pines that cluster, cling together
                        on high mountain ledges

cloud-filled caves
            encountered here and there

shaded ice-pools
            that still freeze in summer
southern trees
            that thrive throughout the winter

strident honking of crane-birds
                        to greet the yearned-for dawn

clarion howls and hoots
                        of gibbons late at night

canyons within whose plunging depths
                        the spirits are concealed

sharply chiselled summits
                        where divinities are hidden

you are one
            who loves these mountain heights
                        who deeply feels this wanderlust

so up you climb
            to where the winged ones go

                        to merge forever
                                                with the mountain mists

Bao Zhao (414?–566)

Gongora’s Letrilla 8

(2025)

Lady Luck doles out good stuff —

doles out the bad stuff too:

for some the softest flute

for others the swanee kazoo.


She leads us here and there:

in so many directions —

the monstrous and the fair;

both beggars and well-to-do.

Lettres de cachet for some;

for others billets-doux.

For some the softest flute

for others the swanee kazoo.


Sometimes it rains in torrents;

sometimes the sun breaks through.

Your grapes will either sweeten

or wither on the vine.

Your crops may ripen and grow tall

or be blighted by mildew.

For some the softest flute

for others the swanee kazoo.


A witness thinks she knows the face

of this homeless John Doe —

and if his face is dark enough

he’ll end up on Death Row.

While crooked bankers everywhere

more riches still accrue.

For some the softest flute

for others the swanee kazoo.

Luis de Gongora (1561–1627)

Letrilla 8

(1581)

Da bienes Fortuna

que no están escritos:

cuando pitos, flautas,

cuando flautas, pitos.


¡Cuán diversas sendas

se suelen seguir

en el repartir

honras y haciendas!

A unos da encomiendas,

a otros, sambenitos.

Cuando pitos, flautas,

cuando flautas, pitos.


A veces despoja

de choza y apero

al mayor cabrero;

y a quien se le antoja,

la cabra más coja

parió dos cabritos.

Cuando pitos, flautas,

cuando flautas, pitos.


Porque en una aldea

un pobre mancebo

hurtó solo un huevo,

al sol bambolea,

y otro se pasea

con cien mil delitos.

Cuando pitos, flautas,

cuando flautas, pitos.

TWO POEMS BY LEOPARDI

INFINITY

Ever dear to me

this solitary hill —

this hedgerow, too,

that quite cuts off

the far horizon

from my view . . .


But when I sit

and meditate awhile,

such boundless distances

are conjured by imagination —

such a superhuman silence —

and such deep stillness,


that the heart feels

not a little fear.


And when I hear the wind

rush through this foliage,

I start comparing its voice

with all that silence;


and then are brought to mind

eternity, the seasons dead and gone,

this so vivid present . . .

and the sound it makes.


And in the midst of such immensity

all thought’s annulled —


how sweet it seems to me

to drown in such a sea!

                                   Giacomo Leopardi (1798–1837)

L’INFINITO

Sempre caro mi fu quest’ermo colle,
e questa siepe, che da tanta parte
dell’ultimo orizzonte il guardo esclude.
Ma sedendo e mirando, interminati
spazi di là da quella, e sovrumani
silenzi, e profondissima quïete
io nel pensier mi fingo, ove per poco
il cor non si spaura.  E come il vento
odo stormir tra queste piante, io quello
infinito silenzio a questa voce
vo comparando: e mi sovvien l’eterno,
e le morte stagioni, e la presente
e viva, e il suon di lei.  Così tra questa
immensità s’annega il pensier mio:
e il naufragar m’è dolce in questo mare.

Canto XIII: The Holiday Is Over

Bright, mild, windless lies the night—

and, by holy moonshine is distilled

silence among the roofs and gardens, lifting

the far peaks near—austere, implacable,

serene.  O lady, now a deep hush settles

upon each empty path, while seldom gleams

from shadowed balconies lamplight . . .

At ease you slumber—for with welcome ease

does Sleep into your chamber steal: and free

from care you rest, entirely unaware

of all wounds dealt, or of how deep you slid

into my breast . . . You slumber, while I scan

these skies (so kindly-seeming); and I greet

primeval and almighty Nature, who

fashioned me from infancy for grief.

Hope I withhold, she whispers, even hope . . .

May your eyes shine, if shine they must, with tears,

or else shine not at all.  And so we end

the day’s solemnities—from its delights

you drowse now, and perhaps in sleep you dream

of all you pleased, of all who gave you pleasure . . .

but not of me: I’d never dare to think

you dreamed of me . . . Meanwhile I ask how much

of life remains, and fling my carcass down

and shout in pain, and shudder: dreadful days,

and in so green a time!  Ah, now along

the road there drifts the solitary song

of some sad labourer returning late

from revelry to his poor dwelling-place;

and frenziedly my heart contracts to know

how this world fades away, leaving behind

barely a trace: behold this festival

itself has fled, and to this festival

succeeds, tomorrow, one more working day.

Time snatches from our mortal hands each human

incident.  That huge hubbub raised

by peoples of the ancient world: gone where?

That cry, to rend the sky, of our forebears,

and all their mighty Roman realms: gone where?

The clangour of their arms on land and sea?

The world lies quiet, and is at peace again,

and now we barely speak of them at all.

When I was still a child, how hot my heart

then hungered for each holiday!  Recall

when one such day was done: I lay distraught—

awake and grieving on my bed of down—

there died away upon the paths that night

little by little, one such song as now

clutches my heart with sorrow yet again.

                                                  After Giacomo Leopardi

Canto XIII: La sera del dì di festa

Dolce e chiara è la notte e senza vento,
e queta sovra i tetti e in mezzo agli orti
posa la luna, e di lontan rivela
serena ogni montagna.  O donna mia,
già tace ogni sentiero, e pei balconi
rara traluce la notturna lampa.


Tu dormi, ché t’accolse agevol sonno
nelle tue chete stanze, e non ti morde
cura nessuna; e già non sai né pensi
quanta piaga m’apristi in mezzo al petto.
Tu dormi: io questo ciel, che sì benigno
appare in vista, a salutar m’affaccio,
e l’antica natura onnipossente,
che mi fece all’affanno. A te la speme
nego, mi disse, anche la speme, e d’altro
non brillin gli occhi tuoi se non di pianto.

Questo dì fu solenne: or da’ trastulli
prendi riposo; e forse ti rimembra
in sogno a quanti oggi piacesti, e quanti
piacquero a te: non io, non già, ch’io speri,
al pensier ti ricorro.  Intanto io chieggo
quanto a viver mi resti, e qui per terra
mi getto, e grido, e fremo.  Oh giorni orrendi
in così verde  etate!

                                Ahi, per la via

odo non lunge il solitario canto

dell’artigian, che riede a tarda notte,
dopo i sollazzi, al suo povero ostello—

e fieramente mi si stringe il core,

a pensar come tutto al mondo passa,
e quasi orma non lascia.  Ecco è fuggito
il dì festivo, ed al festivo il giorno
volgar succede, e se ne porta il tempo
ogni umano accidente.

                                   Or dov’è il suono
di que’ popoli antichi? or dov’è il grido
de’ nostri avi famosi, e il grande impero
di quella Roma, e l’armi, e il fragorio
che n’andò per la terra e l’oceano?
Tutto è pace e silenzio, e tutto posa
il mondo, e più di lor non si ragiona.
Nella mia prima età, quando s’aspetta
bramosamente il dì festivo, or poscia
ch’egli era spento, io doloroso, in veglia,
premea le piume; ed alla tarda notte
un canto che s’udia per li sentieri
lontanando morire a poco a poco,
già similmente mi stringeva il core.

The tale of the oldest animals (The freeing of Mabon mab Modron)

LIAM GUILAR is Poetry Editor of The Brazen Head, and the author of several poetry collections, including the series A Man of Heart, Presentment of Englishry and The Fabled Third (Shearsman), set in post-Roman Britain

This is from a translation of Culhwch and Olwen, ‘the oldest surviving Arthurian tale’ from medieval Welsh prose to modern English Verse. The story tells how Culhwch marries Olwen, the giant’s daughter. However, before he can marry her, he must complete forty tasks for her father. Many are obviously impossible; some merely extremely difficult. The tasks are completed not by Culhwch but by King Arthur and his men. What follows is the second and third task.

The complete translation, How Culhwch won Olwen, a verse translation of the oldest Arthurian tale, will be published by Shearsman in 2026. See
https://www.shearsman.com/store/Liam-Guilar-trans-How-Culhwch-Won-Olwen-p767786031

The translation is based on Culhwch and Olwen. An edition and study of the oldest Arthurian tale, by Rachel Bromwich and D. Simon Evans, (University of Wales Press, 1992)

The tale of the oldest animals (The freeing of Mabon mab Modron)

After they’d told Arthur all that had happened,

he said, ‘Which of these wonders should we seek first?’


‘It’s best to seek Mabon mab Modron

And to find him we need his kinsmen,

Eidoel mab Aer.’


Arthur and his knights arose,

and sought throughout Britain

until they came to the outer walls of Gliwi

where Eidoel was a prisoner.


Gliwi stood on the top of his fort:

‘Arthur, what do you want?

Life’s bad enough on this crag 

without you coming to ruin me.

I have neither wheat nor oats,

nor goods nor pleasure.’


‘I haven’t come to harm you,

I seek your prisoner.’


‘You can have him, although

I never intended to give him up.

And on top of that my help and support.


The men said to Arthur: ‘Lord, go home.

You cannot go with your host,

to seek such a petty thing as this.’

Arthur replied: ‘Gwrhyr the Translator,

It is good for you to go on this quest,

You know all the languages of men,

and some of the animals and birds’.

Eidoel, it is good that you go with my men

to seek Mabon, as he is your cousin.

Kei and Bedwyr, it is my hope

that whatever you seek you will find.

Go on this quest for me.’


They went until they found the Blackbird of Gilgwri.

Gwrhyr asked her: ’For God’s sake,

Do you know anything of Mabon mab Modron,

who was taken from between his mother and the wall,

when he was three nights old?’


The Blackbird replied:

‘I was a young bird

when first I came here

and found this anvil.

It hasn’t been touched

except by my beak,

tapping each evening.

Today you can see

all that’s left is the size

of a nut. God’s

vengeance on me

if I know of this man

you ask me about.

However, I will do

what is proper for

Arthur’s messengers.

There is another

creature God made

before me, and I

will take you to him.’


They went until they found the Stag of Redynure.


‘Stag of Redynure, we are messengers of Arthur,

we know of no animal older than you.

Say if you know anything of Mabon mab Modron,

who was taken from between his mother and the wall

when he was three nights old.’


‘When first I came here,

I had but a single tine

on either side of my head.

There were no trees but a single sapling.

That sapling grew into an oak with a hundred branches.

Then it fell to the earth, and now

there’s nothing of it left but a red stump.

Though I’ve been here from that day to this,

I’ve heard nothing of this man you mention.

But because you are Arthur’s messengers,

I will be your guide to an animal God made before me.’


They came to the place

where they found the Owl of Cwm Kawlwyt.


‘Owl of Cwm Kawlywt these are messengers from Arthur.

Do you know anything of Mabon mab Modron

who was taken from his mother on the third night?’


‘What I do know, I will tell to you.

When first I came here

the great valley you see

was thick with trees.


Then came a race of men

and laid waste the wood.

A second wood grew.

You now see the third.


The roots of my wings

are mere stumps now.

From that day to this


I have heard nothing

of the man you are seeking.

But I will be a guide

for Arthur’s messengers

until you come to the oldest

creature in the world

who has travelled the furthest:

the Eagle of Gwern Abwy.’


Gwyhyr said: ‘Eagle of Gwern Abwy

We have come, as messengers of Arthur,

to ask if you know anything about Mabon mab Modron

who was taken from his mother

when he was three nights old?’


The Eagle replied:


‘I came here


a long time ago


and when I first came here,


I had a stone,

and each evening,

from the top of my stone

I pecked at the stars.


Now it is not a handsbreadth in height.


From that day to this I have been here.


I have heard nothing of this man.


However,


when I was seeking my food in Llyn Llyw,

I sunk my talons into a salmon,

thinking he would feed me for a long time

but he pulled me down into the depths.


It was with difficulty I got away.


What I then did,


with all my kinsmen,


was to launch an attack.


We sought to destroy him.


He sent messengers

to me

to make peace,

then came

to me,

in person,

to have fifty tridents

removed from his back.


Unless he knows something

of the man you mentioned

I don’t know of anyone who does.

However, I will take you to him.’


They came to the place where he was.

The eagle said: ‘Salmon of Llyn Llyw,

I have come to you with Arthur’s messengers,

to ask if you know anything of Mabon mab Modron

who was taken from his mother on the third night.’


‘As much as I know I will tell you.

With every flood tide I go up the river

until I come to the bend

beneath the walls of Kaer Loyw.

Never in my life have I encountered,

such misery as I found there.


So you may believe me,

let one of you climb

on each of my two shoulders.’


Kei and Gwrhyr climbed on his shoulders.

They travelled upstream until they came

to the other side of the wall from the prisoner.

They could hear a-weeping and a-wailing.

Gwrhyr said: ‘What man laments

in this house of stone?’ ‘Alas, man,

I have cause for lamentation.

Mabon mab Modron is the prisoner here.

And no one has ever been imprisoned so cruelly,

neither Llud Silver hand nor Greit mab Eri.’


‘Is there hope of obtaining your freedom,

with gold or silver or worldly goods?

Or will it require assault and fighting?’


‘Whatever you can get of me,

will be got by fighting.’


They returned to Arthur

and told him where Mabon was.

Arthur summoned the fighting men of the island,

and they went to Kaer Loyw.


Kei and Bedwyr went upstream

on the shoulders of the salmon.

While Arthur’s warriors were attacking the fort,

Kei broke the wall, fighting with the men inside,

even when he was carrying the prisoner on his back.


Arthur came home with Mabon a free man.

The Exiles from Judah in the Court of Nebuchadnezzar

STEVEN SEARCY is the author of a poetry collection, Below the Brightness (Solum Press, 2024). His poems have appeared in Southern Poetry ReviewCommonweal, Blue Unicorn, New Verse Review, and elsewhere. He lives with his wife and four sons in Atlanta, Georgia

The Exiles from Judah in the Court of Nebuchadnezzar

Danial 3

Hananiah, Mishael, and Azariah
would not bow and worship any golden image
as the king of Babylon had strictly ordered.
When the music played, the king’s officials gathered,
paying homage to the massive golden statue.
Soon the Hebrew youths were called into the presence
of the king, to give account for disobeying.

Hananiah, Mishael, and Azariah
came before the fiery king and spoke with boldness:
“We must serve the one true God: his name is Yahweh.
We would rather die than bow to any other.
We can never worship as the king commands us,
even if it means we’re cast into the furnace.
God is powerful to save us, if he wills it.”

Then the king of Babylon was wild with anger,
ordering to make the furnace extra deadly
while the three young men were tied with savage cruelty,
bound to face the unrelenting flames of judgment,
cast into the hand of God with fates uncertain.
Even guards who brought them near the furnace perished—
casualties of fury at defiant Hebrews.

Then the king of Babylon stood up, astonished,
staring at the blaze in terrified confusion:
“Three were thrown into the fire, but now I notice
four, and all untied and walking in the furnace,
totally unharmed. And look, the fourth is glowing
like a mighty son of gods. I can’t believe it!
Servants of the Most High God, come stand before me!”

All the king’s officials came and looked with wonder,
seeing how the Hebrew youths were safe and happy,
hair and garments free from any singe or odor,
shielded by a strength to shame the greatest idol.
Then the king of Babylon declared with boldness:
“All must give respect—this Hebrew god is mighty!
Look at how he intervened to save his servants!”

Hananiah, Mishael, and Azariah
bowed before the king but gave their praise to Yahweh:
“Who is like our God, who helped us? He is gracious.”


*Hananiah means “Yahweh is gracious”
*Mishael means “Who is like God?”
*Azariah means “Yahweh has helped”





If X had written “I Will Survive”

Not much is known about MARCUS BALES, except that he lives and works in Cleveland, Ohio, USA, and his work has not appeared in Poetry or The New Yorker. His books are 51 Poems and most recently Baleful Biographica. Reviews and information at http://tinyurl.com/jo8ek3r and https://tinyurl.com/2sv22yna

If Shakespeare Had Written “I Will Survive”

Abandoned by you, first I was afraid;
The days were lonely and the nights were long,
But soon each day and night’s slow-winding braid
Revealed myself to me and made me strong.
I am no longer chained in love with you.
You broke me with goodbye, but I survived,
And now won’t do what you expect me to
Because I found you here when I arrived,
You, with that sad look upon your face.
I should have got your key or changed the lock,
But, mended stronger at the broken place,
I can’t be hurt again by your fine talk.
Get out. I am re-built from my debris,
And save my love for one who loves just me.

If TS Eliot Had Written “I Will Survive”

Because I did not hope to love again
Because you tried to hurt me with goodbye
I no longer strive to find out why
Because I learned that men are only men
Desiring this one’s sword or that one’s pen
Exchanging lie for lie and eye for eye
I taught myself to cry and not to cry
Because I did not hope to love again.
The unchanged lock admits the changeless key
And now you’re back, that sad look on your face,
But you’re not welcome here within my space
Where someone else is loving only me.
This is the way it ends. This is the day.
This is the way it ends. Now go away.

If Edmund Spenser Had Written “I Will Survive”

The weary year your race to leave had run
Reduced me to the sum of all my fears.
You tried to break me with goodbye, which, done,
You laughed and left me to my broken tears.
You could not but pursue your wild careers,
Always chasing those you do not know,
Your depth of spirit thin as a veneer’s,
And shiny to protect your status quo.
Yet here you are with nothing more to show
Than only that sad look upon your face
Which I could not resist so long ago,
Displaying once again its languid grace.
But no. My lock won’t open to your key.
I’m loving one who’s loving only me.

If Rudyard Kipling Had Written “I Will Survive”

You knew that I was chained in love with you while you remained
Whatever you would ask for I’d comply.
I guess you tired of me since you said you didn’t love me
Then even tried to hurt me with goodbye.
I was terrified and lonely, I was lost and loved you only,
And in the aftermath and after-shock
I did a little drinking, though I didn’t do much thinking,
And forgot to take your key or change the lock.
That’s a lesson. And I’m learning it the hard way. Your returning
With that same sad look upon your face
Is more than inconvenient and I’m not inclined toward lenient
Since you hurt me standing in that very place.
You’re a rotten human being and a new love’s loving me and
You had best get out before I use this Mace.

If Wendy Cope Had Written “I Will Survive”

You were quite good fun until you tried
To break me with goodbye. I couldn’t cry
And then I couldn’t stop. How long I cried.
I thought that dehydration’s how I’d die.
And then when I had finally caught my breath
I thought I’d drink up all the wine that you
Had left, and maybe drink myself to death,
Then found you took the bloody corkscrew, too.
My heart has changed its lock, though sine qua now
You’re back with that sad look upon your face,
Assuming that I’m free and I’ll allow
You into my not thinking of you space.
I’m loving one who’s loving only me,
And nothing here again will fit your key.

If Edgar A. Guest Had Written “I Will Survive”

It took a heap o’ wickedness to break me with goodbye
A heap o’ cheatin’ meanness that you topped off with a lie
Y’ left me there alone and cryin’, not knowin’ what t’ do
An’ petrified that I could never make it without you.
I bleated like a hungry kid at how you did me wrong,
But cryin’ ain’t the way to make the mind and body strong.
I shoulda thought to change that lock or else to gitcher key
And woulda if I’d thought that you’d come back to bother me.
And here ye are again with that sad look upon yer face,
An’ lookin’ like you like the way that I redone the place.
But that ain’t gonna work no more. I’m takin’ back my key
‘Cause I am lovin’ someone else who’s lovin’ only me.
An’ you kin jes’ git out, yer comin’ back ain’t got no class,
Go on, git out, don’t let my screen-door hitcha in the ass.

If Dylan Thomas Had Written “I Will Survive”

Now as I was young and simple under the disco ball
Casting its rainbow spell and happy as the bass was loud,
Nothing warned me in the white-suit days, that you would leave me
And I would wake to a silent bed a youless shroud.
Oh I was young and simple the lockbound door and key unchanged
Till like a wanderer prodigal of the fatted calf
You’re here again that same look still upon your face
Green and golden glowing like the holy spring.
But darkling time allows in all our sad-faced facings
No reliving just a moon that’s always rising
Newly new and full of yet some other light
Though oh you glow and shimmer manly more than moonly
But no. Out, out the open door and leave that key
For someone else is singing in my chains like the sea.

If Dorothy Parker Had Written “I Will Survive”

One perfect shit is what you’ve always been.
I see that same sad look upon your face
But don’t think I will fall for that again,
How dare you let yourself into my place
Because I didn’t change the stupid lock
Assuming when you came I’d be so free
You wouldn’t have to bother with a knock?
What if someone else were here with me?
One perfect narcissist is what you are.
You think of me as furniture, at best,
For you to use and then, well, au revoir.
Oh, what the hell. Come in and get undressed,
My husband will be out for quite a bit.
At least you’ll make me come, you perfect shit.

If Edgar Allan Poe had written “I Will Survive”

Once upon the cocktail hour, dispatching
Not my first I heard a scratching, scratching
At my lock, a key that entered lightly,
“Who’s there?” I asked. I asked “Who’s there?” too brightly.
Planless, I could not imagine who
Might have a key. And then I saw you. You,
Who, leaving, tried to break me with goodbye,
You, that look upon your face that I
Could not resist back when I was in chains
In love, oh, you assuming love remains,
Assuming that for you I would be free.
But now there’s someone loving only me.
No, not today and no, not like before —
And not tomorrow. Never. Nevermore.

If John Masefield Had Written “I Will Survive”

You must have thought that I’d seize at that sad look upon your face,
And all you ask is a small smile, and a memory of grace;
And the rising claim, the outward arch, and the inward shaking,
And a soft sound at the throat’s base at the spasm breaking.
You must have brought all your keys again to unlock the familiar door,
For the old lock, the unchanged lock, with the key that worked before;
And all you ask is remembered heights of appeals complying,
Not the quick dump, the harsh jilt, and desperate crying.
I can’t go back to my knees again, to servicing your demands,
To the this way and the that way of your plans and your glands and your hands,
All you ask is loot and plunder, treasure to get and spend,
Not quiet sleep and a sweet dream in the arms of a friend.
And all I ask is a love who’s loving me for only me.
And all I know is you are not the one it will be.

If Philip Larkin Had Written “I Will Survive”

You fucked me up when I was young
By leaving. I was horrified
How in a moment you had flung
My love so casually aside.
And now you think you can return,
With that sad look upon your face,
Too late because you’ll only learn
That someone better took your place.
You’ll walk away unfazed at all
That anyone denied your claim,
And hit on someone else who’ll fall,
As I did, for your toxic game.
I was a trophy on your shelf.
Not any more. Go fuck yourself.

If Thomas Grey Had Written “I Will Survive”

When Covid tolled the knell of public fun
And you decided you were leaving me
I thought there’d never be another one,
And did not change the lock, or get your key.
Now you are here back in my private space
As if you know what I will say and do,
And you can still, that look upon your face,
Assume I am still lost in love with you.
But time has passed, and I have found I know
That wounds will mend, and brokenness rebuild,
That out of desperate pain new peace can grow,
And now my voice fills what your voice once filled.
I missed remembered pain, and you, one day.
Another came. Now you can go away.

If RS Gwynn Had Written “I Will Survive”

Old Gladys in her polyester pants
Can blast the hearts of target silhouettes,
Her eye and hands as steady as her stance.
And after, as she chain-smokes cigarettes,
She mutters of her daughter’s taste in men —
Especially one of them out of her past
Who tried to break her with goodbye, and when
He turned up things would sure get ugly fast.
Besides, she’s got another fella there
Who treats her well enough he won’t incur
The wrath of this particular mama bear,
Who seems content with loving only her.
And at her age, compared to what she’d get
In satisfaction, life in jail’s no threat.

If Elizabeth Browning Had Written “I Will Survive”

How do I love you? Well, not any more —
I love you? Not even to bread slice height
That has been toasted, buttered, rye or white,
And dropped the wrong side down upon the floor.
I love you like a mildew or a spore
Or pestilential fungal blastocyte
That makes one’s breath itself a mortal fight
And living life seem like a choking chore.
I love you? The one who made the try
To break me with goodbye, yet kept that key
Because you thought that I’d lay down and die
If you returned, assuming I’d be free?
Oh no — I snarl and spit, deny your lie,
And save my love for one who’s loving me.

If Robert Frost Had Written “I Will Survive”

I have been one loved for myself alone.
I have walked out in sun — and back in sun.
I have outwalked the saddest cry and moan

I have felt the fear of what was done
Come back to haunt what I had thought estranged
By sending off the one who was the one.

I have left the key untaken, the lock unchanged,
And though not bound, two paths diverge, and I —
I am again arranged and re-arranged

By one who tried to break me with good-bye.
Can that sad look upon their face atone
For all those nights betrayal made me cry?

But now I’ve grown beyond what I have known.
I have been one loved for myself alone.

If Ogden Nash Had Written “I Will Survive”

One place where popular songs should change their ways
And raise themselves up more into the range of art is by eschewing all cliches.
Like once a million years ago some poet dressed in uncured hide
Wrote for the first time that someone did them wrong but they grew strong and learned how to get along after some Ug or Wug had left and left them so afraid that they were petrified,
And thought that that was pretty good — and maybe it was, for its time,
But now all it’s really good for is as a means to get to ‘by my side’ because the meter got you there to where you are and needs a rhyme.
And knowing how to love has got nothing whatsoever to do with knowing that you’ll stay alive,
And even though you have announced that because you have a life to live and love to give, what a low bar it is after all to claim that that means you’ll survive.
When you left me you didn’t break my heart.
I didn’t spend a single night feeling sorry for myself and though I may have cried a bit I certainly didn’t do anything as extreme as fall apart.
And something that this sonnet is somewhat better for
Is how completely I’ve avoided any reference or allusion to that provocative lock and key metaphor.
And furthermore how boring it would be
To think I wanted or needed someone so narrow in their interests and shallow in their humanity as to be able to love only me.

Anthony Powell – a century’s chronicler-conjuror

Dance to the Music of Time, by Nicholas Poussin (c.1640)

A framed letter faces me on the desk as I write this. Composed in an engaging mix of spidery longhand and erratic manual-typewriting, with a rubber-stamped phone number giving it a further touch of the haphazard, dated September 1992, it reads:

Dear Mr. Sandford

I am delighted you like Dance well enough to want more, but I have always set me [sic] face against doing any sort of coda after I finished, because even while I was writing, it was difficult enough to keep the same tone of voice, and now that I am so ancient it would be quite impossible. All the same, kind of you to ask.

Yours sincerely

Anthony Powell

PS I expect you know Hilary Spurling’s Handbook to a Dance (Heinemann), which is very good and amusing.

It was the beginning of a modest correspondence I kept up with Powell, author of the magisterial 12-novel sequence A Dance to the Music of Time – the last volume of which appeared a blink-of-an-eye half-century ago, in September 1975 – during the remaining eight years of his life. He would have been 86 at the time of our initial exchange, and by all accounts was becoming increasingly crotchety, not least in the matter of the correct pronunciation of a name he insisted should rhyme with ‘bowl’, not ‘trowel’.

One freezing January morning later in the 1990s, a plumber answered an urgent call to attend to a burst pipe at a large Georgian house in the English countryside near Bath. An elderly man dressed in tweed answered the door.

“Mr. Powell?” asked the plumber, pronouncing it Pow-ell.

“There is no one here of that name,” replied the old man.

“Oh, sorry,” said the plumber. “I must be at the wrong house.”

“I can’t help you,” said the old man.

The plumber then drove around the frozen neighbourhood before being told that Anthony Powell did indeed live in the house he had just visited. So he returned.

The same man opened the door. This time the plumber enquired, “Does a Mr. Powell live here?” “No,” the elderly gentleman said. “However, do you mean Pole?” The plumber nodded. “Ah! Then go round to the back door, the leak is in the kitchen.”

This is surely a scene that could have been torn direct from the pages of Dance, peopled as it is by a cast of louche London artistic types, colourful military coves and eccentric English landed squires. The sequence has been described as everything from “Proust anglicised” to “a kind of social accountancy, and not much more enlivening than the financial sort.” Evelyn Waugh’s son Auberon (of whom more presently) thought the whole thing no more than “an early upmarket TV soap.” PG Wodehouse, by contrast, was “absolutely stunned by [Powell’s] artistry.” Fifty years later, the critical divide persists. Powell’s magnum opus has become an odd sort of cult work, its reputation kept alive not just by the devotees who have loved or still love it – among them Christopher Hitchens, Stephen King and Clive James, who called Dance “the best modern novel since Ulysses” – but by those who love to hate it and consider the whole thing a testament to staleness.

I’m in the supporters’ camp. Taken as a whole, the Dance’s twelve-book sequence strikes me as an unsurpassable panorama of a vanished Britain, and – lest you not yet have made its acquaintance – an almost chemically addictive joy to read; hence my brazen request of its author for more of the same. But here’s a curious thing. As I say, I had the pleasure of corresponding with and meeting Powell himself, and have read and re-read both his novels and the various biographies, particularly the aforesaid Hilary Spurling’s, and yet the more one comes to learn about the man the more elusive he seems to be as a flesh-and-blood human being – not to mention one whose life took him from a lonely and nomadic boyhood at around the time of the First World War to the twilight years spent as an obsessive genealogist and high-and-dry Tory who, almost incredibly, survived long enough to see in the twenty-first century. All I can add by way of a physical sketch is that in person Powell was compact, immaculately turned out in a manner that seemed to have been frozen in place since about the year 1933, with a piercing stare under incongruously untidy eyebrows, and a sharp, nasal voice that was close to a comic turn in itself.

Anthony Powell in 1934

On the other hand, in a canonical work full of shadows, as Powell nearly wrote in Books Do Furnish a Room, certain characters are bound to be shadowy. There is the superbly detached role, to cite only the most obvious example, he gives his alter ego Nick Jenkins, the narrator of A Dance to the Music of Time. Both the author and his fictional self seem to have gone through life as scrupulously neutral observers of the human condition, rarely if ever offering a declarative judgement on people or events, let alone asserting their own identities. There’s a section in the early wartime novel The Valley of Bones, about midway through the whole sequence, where Jenkins’s wife Isobel suddenly goes into labour with the couple’s first child, an event she announces with the line: ‘Look here, I’m sorry to have to call attention to myself at this moment, but I’m feeling awfully funny. I think perhaps I’d better go to my room.’ This same sense of supreme self-effacement applied equally to the author who gave her the lines to speak, who himself once said, ‘I have absolutely no clear picture of myself’, and confessed that he began writing shortly after coming down from Oxford in large part because he couldn’t think of anything else to do, rather than due to any particular aptitude or talent.

With respect to that judgement, it strikes me as taking diffidence to unnatural lengths, if not to qualify Powell as a martyr to false modesty. Taken as a whole, Dance is a fiendishly intricate literary feat, which its author carries off throughout the whole 3,000-page, million-word sequence as it passes over some sixty years of English social history, conveyed through perfectly ordinary (which is to say, often absurd) situations rather than conventional drama. It remains a singular, and brilliantly sustained, achievement of twentieth-century letters. Powell himself, as conveyed by his biographers, may be retiring to the point of near invisibility, but his great roman fleuve more than once touches the artistic heights occupied by P G Wodehouse and Evelyn Waugh.

Yes, to address a frequently heard opinion of the Dance sequence, there are moments where the prose is arid and the terminology fustily dated. Powell’s characters adopt “sun spectacles”, for example, when finding themselves in “not wholly inclement climes”, or travel on that “uncomfortable but commodious conveyance” the Clapham omnibus. It might be said that the author sometimes makes heavy work of simply getting the reader from A to B. When introducing the minor character Rosie Manasch, a patron of the arts who emerges in the tenth installment of the series, Books Do Furnish a Room, Powell notes: “In the course of further preliminary conclaves with Bagshaw on the subject of Fission’s first number, mention was again made of an additional personage, a woman, who was backing the magazine.”

Or, of a pair of MPs, Labour and Conservative, meeting at a funeral described in the same book: “The two had gravitated together in response to that immutable law of nature which rules that the whole confraternity of politicians prefers to operate within the closed circle of its own initiates, rather than waste time with outsiders; differences of party and opinion having little or no bearing upon the preference.”

The Dance, then, may have an old-fashioned roll to it, but beyond the occasional dowager style Powell’s genius was surely to sustain a vibrant, and highly credible, self-contained imaginative world. Some of the series’ individual performers recur from book to book, going on from school to university, their careers interweaving, marrying, divorcing, fighting for their country, haunting the rackety dives of postwar Soho, and finally catching up with life in the hedonistic, culturally vapid 1970s. As anyone who’s ever written a novel will tell you, it’s hard enough to plausibly develop even a single life over any protracted amount of time. Powell does this for literally scores of deftly sketched, sometimes honourable, not infrequently comic, invariably compelling leading characters, appearing and disappearing and then reappearing at intervals, all in perfectly logical order, guiding us from the Great War to the moon landings in the process, with the subordinate cast, typically drawn from the English literary or artistic demi-monde, providing the crucial ballast.

In short, Powell’s achievement is that of the architect as well as the author. The delicate slapstick of events is slowly drawn together, the apparent coincidences and chance reunions never less than true to life, the touch exquisitely light in its sardonic treatment of the material.  Here is Powell’s doppelgänger Nick Jenkins, musing in a rare moment of intellectual candour, in the third book of the sequence The Acceptance World:

I began to brood on the complexity of writing a novel about English life, a subject difficult enough to handle with authenticity even of a crudely naturalistic sort, even more to convey the inner truth of the things observed … Intricacies of social life make English habits unyielding to simplification, while understatement and irony – in which all classes of this island converse – upset the normal emphasis of reported speech.

As often noted, Powell’s opus is really a form of elegant soap opera, with cyclical themes and characters, and an infallible knack – the envy of many a television screenwriter – of ending each episode with a crisis. (Powell spent the winter of 1936-37 script-doctoring in Hollywood for Warner Brothers, an experience, however venal, he later admitted was invaluable ‘when one came to the engineering’ of Dance.) When the series’ narrator joins the army in 1939, he is promptly assigned to the corrosive Kenneth Widmerpool, his school contemporary of twenty years earlier. The physically clumsy, socially tone-deaf Widmerpool then returns at intervals in each of the remaining novels of the series, variously translated from soldier to businessman to MP to university chancellor-cum-pagan cultist, a figure at once ludicrous and sinister, and taken as a whole one of the great comic ogres of 20th century literature. It says something for Powell’s artistry that there was intense competition among his circle to be publicly identified as the model for a character synonymous with the harsh and manipulative use of power, the author’s brother-in-law Lord Longford laying the strongest claim, but the likes of Powell’s wartime chief Denis Capel-Dunn, the richly-tinted jurist and latterly Lord Chancellor, Reginald Manningham-Buller, the art historian Gerald Reitlinger, and even the sometime Tory prime minister Ted Heath all making a persuasive bid for consideration.

If not exactly required reading these days, Powell’s masterpiece remains one of Western literature’s enduring feats, and might even be one of the few things that nurtures an awareness of an older, more reticent England, not dead, perhaps, but gone into hiding until the present tabloid version self-destructs. The author himself lived long enough to see such bracing developments in British life as the advent of punk rock and of Sarah, Duchess of York, as well as a modern idiom in which domestics would come to refer to assaults, not servants – all recorded in his wonderfully mordant late-life diaries. A modest man with a profound dislike of reckless informality and self-promotion, Powell continued working almost until the end, publishing the final volume of his Journals in 1997, not long before Channel 4 finally succeeded in bringing a seven-hour version of his magnum opus to television screens. He once told me in characteristic tones that he was “not wholly unsatisfied” by the Dance sequence (in written, if not screen format) as a whole. It remains good literary fun, like all the best fiction a brilliantly contrived escape from the banality of the real world. The author Michael Frayn perhaps put it best when he recalled of stumbling on Powell for the first time: “It was like discovering a complete civilisation – and not in some remote valley of the Andes or the Himalayas, but in the midst of my own life … Another world had been superimposed upon my own, refracting and reflecting it.”

As mentioned, Powell brought his opus to a triumphant conclusion with its final installment, Hearing Secret Harmonies, as long ago as September 1975, and resisted all overtures to revive it from behind its marble slab at any point during the remaining quarter-century of his life. That decision notwithstanding, the years in question were far from without interest for him. Apart from turning out a stream of increasingly free-form reviews and memoirs, Powell found himself at the age of 84 embroiled in one of those explosive literary feuds the English seem to do almost as well as their genius for the political sex scandal, and which itself might have graced the pages of Dance. His adversary in the matter was Evelyn Waugh’s eldest son, Auberon, who published a damning review of Powell’s latest volume of memoirs in the Sunday Telegraph, a paper to which they were both long-time contributors. When the moment came, Hilary Spurling would pass lightly over the incident in her official life of her subject by taking what could be called the psychological approach to the whole affair. Waugh Jr, she writes, had himself not long beforehand published a memoir,

…contain[ing] a scary portrait of Evelyn as a monstrous egoist who regarded all his sons, and this one in particular, as rivals to be snubbed, derided and put down. Even in his own distress, Powell regarded young Auberon’s response [to his book] as essentially vicarious, the vengeful product of a largely loveless childhood.

Be that as it may, Powell went ballistic, severing his relations with the Telegraph, who rather bizarrely commissioned a bust of their departing eminence grise but then found they had nowhere to put it. It perched for a while on an office filing cabinet. The Powells and the Waughs never spoke again. Somehow, the whole episode could once again have been taken from one of those darkly comic contemplations of the postwar London literary scene that enliven Books Do Furnish a Room, the tenth and in my judgement best individual installment of the Dance.

Anthony Powell was that highly overused word, unique. The room he occupied in the mansion of English literature was distinct, located on a level where no one else regularly ascended, although Evelyn Waugh might be said to have inhabited broadly the same space. Any reader not yet familiar with the Dance, widely available today in various formats, should treat themselves to one or more of its volumes immediately. The dozen subsidiary novels, so beautifully written, so riotously entertaining, for all their pervasive air of English melancholy and social decay, are the work of a master of his craft. We have not his equal.

The watchful Muse

With a Stranger’s Eyes

Jeremy Hooker, Swindon: Shearsman, 2025, 86pps., £10.95

With a Stranger’s Eyes is Jeremy Hooker’s third book of poems since the publication of Selected Poems 1965-2018 (Shearsman 2020) and arguably the best of this later group.[i] The poetry is divided into three sections, with a fourth, short prose ‘Reflections on Two Welsh Words.’ The first two sections record people, places and incidents from his past and present in non-English speaking countries, moving from memories of Holland to Wales, to a final section which looks outwards. The poet moves from being a stranger by nature of nationality and language, to a stranger in the world by reason of being human. The title reflects Hooker’s sense of not belonging. “I am a stranger in the area in which I live, and a stranger to the tragic history of the area. Being a stranger has affected my idea of myself as a poet (p.83).”[ii] This awareness saves the poems from sentimentality and egotism.

If we include 2016’s Ancestral Lines, then these four poetry books are what used to be called ‘a significant and important body of work,’ in their own right, because of the way they explore a maze of writing problems and offer one way out.

Hooker has quoted David Jones’ “one writes with the things at one’s disposal” which seems incontrovertible. However, biography is one of those things, and if biography is what makes writers who they are, then how do they write autobiographically without falling into the trap of producing something that is either private or, perhaps, worse, a lyric poem that begins and ends with the egotistical /I/? Hooker describes the problem: “I distrust the autobiographical impulse with its temptation to egotism and assumptions of finality. […] nostalgia came with a horror of being stuck in an idealised version of the past.” (‘A Note on Autobiographical Poetry,’ Preludes p. 79).”

The danger becomes more pressing for a man in his eighties, who has reached a time in his life when looking back seems inevitable. Ancestral Lines was Hooker’s direct confrontation with the problems of writing autobiographically. In ‘Lyric of Being’ the essay that ends that book, he wrote: “My concept of the poet was that of one who struggled to keep open a channel between self and the world and the living and the dead, as opposed to writing a verse beginning and ending with the self (Ancestral lines p.76).”

Born in 1941, in the south of England, Hooker has acknowledged his earliest literary influence was Richard Jefferies. If Jefferies taught him to pay attention to the world around him, he also gave Hooker his lifelong interest in the idea of ‘Ground’ – a word which has developed in his writing from referring to the significant place for the writer, to the complex relationships that link the individual to community, literature, history and geography. By acknowledging that grounded relationship, the poet can move away from both egotism and sentimentality.

His literary influences include some of the great modernists, particularly T. S. Eliot and David Jones, and his work negotiates the complicated legacy those writers left for those who admired them. Poetry is a serious activity. The poet exists as practitioner of an art that is both contemporary and ancient, both specific to the language spoken and yet open to poetry in all languages. Above all, those writers bequeathed a distrust of the whining Ego and what might loosely be called ‘confessionalism.’ There is an irony here, which should be acknowledged. For so many writers these are not problems. What Hooker is trying to avoid is the only thing they know how to do.

Another irony is that for a man who admires David Jones and George Oppen, he writes like neither of them. Bunting’s praise of Scarlatti describes Hooker’s poems. Initially it might seem strange to link Scarlatti’s sixty-four notes to a bar ripple and rush with Hooker’s uncluttered verse.

It is time to consider how Domenico Scarlatti

condensed so much music into so few bars

with never a crabbed turn or congested cadence

never a boast or a see-here, and stars and lakes

echo him and the copse drums out his measure

snow peaks are lifted up in moonlight and twilight 

and the sun rises on an acknowledged land.

(Basil Bunting, Briggflatts)

                                                           

But in the verse, there is no pyrotechnical ‘see here,’ no pretence to ‘poetic thoughts’ no one ever had except when trying to write a ‘poetic poem’ – no congested cadence of jumbled syntax, no boastful ‘look at the vocabulary I pillaged from the thesaurus’ or ‘be impressed by my references to things you’ve never heard of.’

In ‘Reflections on Two Welsh Words’, Hooker writes: “In tune with the thinking of modernists such as T. S. Eliot, David Jones, and George Oppen, I conceive of the poem as a made object, a thing that stands apart from the poet, an act in a transpersonal ‘conversation’ (p. 84).”

His poems have a conversational tone that only someone who is tone deaf would call artless. However, art as conversation means more than just tone. He has acknowledged his debt to Martin Buber’s I and Thou.[iii] According to Buber, the destructive tendency is to turn every ‘you’ into an ‘it,’ into something that can be instrumentalised, or used, or packaged – in poetic terms, to see oneself, like a Wordsworth, as the centre of the universe. The challenge, simplifying Buber, is to see and celebrate the other in all its specific otherness AND not lose the /I/ that is interacting with it. [iv]

Hooker achieves a balance between the person writing and the subject of the writing. ‘Rowan Tree’ offers the most straightforward example. From Wales, or the Welsh poetic tradition, he took the idea of poetry as a vehicle for praise. ‘Rowan Tree’ is a song of praise but made new by the poet’s refusal to pretend the tree cares about him.

It pleases me

that you are no thing

of words, but indifferent

to all I say or think.

Yet having contemplated the tree in all its seasonal and historical variations, the poem ends.

Rowan tree

that enchants my days

be to me, if only

in imagination,

an old man’s staff.

Let me stand with you

against Atlantic gales.

Allow me to warm myself

with your leaves’ red glow

against the coming cold.

To write about the tree is to acknowledge what the tree means to the writer. The difficulty is to see the subject not as an extension of self, but as something in relation to self. As he writes about people who were important to him, he preserves their essential strangeness while celebrating what they meant to him. In ‘Gwenallt,’ for example:

But I will not insult the man

with elegy, or lessen his ferocity

with emollient words.

                        Let me see him

as the Jeremiah he was,

                                    prophet

of the death we have dealt a nation,

and the doom we are bringing on our own.                                        

Living and working in Wales exacerbated the problem. Acutely conscious of his strangerhood, in a country whose language he didn’t master, Hooker was an unwilling representative of the race some of the Welsh writers he admired and championed saw justifiably as The Enemy. The pressure of this alterity may not be comfortable for the individual, but it is bracing for the poet. It acts against any tendency to ‘egotism and assumptions of finality.’ It makes nostalgia uncomfortable and reminds the poet of the difference between reality and any ‘idealised version of the past.’

The Welsh poetic tradition also began in commemoration. The poem offers both poet and reader the possibility of learning how to see and different ways of understanding. Hooker’s poems deal with places made memorable by the people he associates with them, or where tragedy happened. The poet commemorates by finding the image to bring events to the reader’s attention and understanding in ways that journalism cannot. In ‘Passing through Aberfan,’ fourteen lines of understatement manage to capture the horror of an event that once reverberated through British culture. ‘On the Road to Senghenydd’ confronts the problem of writing about another, perhaps less well-known disaster.[v]

Do not imagine you can imagine it.

Do not suppose you know

what grief is, or terror, or courage

of men entering an inferno

to rescue their kind. Today

you may think the scene medieval,

like a picture of hell.

But you will know nothing

unless you catch a distant echo

from the very ground, where

a father calls for his son,

and a son cries for his father.

Following Buber’s lead, the poems explore the rich variety of life. There is anger, and sadness, and humour. ‘Haunted House’ begins as any rural ghost story:

Children called it

the haunted house.

It may have been because

an angry man lived here.

But the swerve at the end is both unexpected and highly effective.

Whatever it was, I do not know

why children passed this house

with a tremor of fear.

What I do know are days and nights

when I would have given my life

to feel the touch of a ghostly hand.

It’s easy to confuse ‘serious’ with humourless, but in Hooker’s case that would be a mistake. To be human the poems have to smile occasionally. This is from ‘On the Painting called Peace:’

But the artist’s soul was in it.

It wasn’t his fault

that he was a Victorian.

This is from ‘In Memory of Norman Schwenk:’

An American in Cardiff

you were always a man from Nebraska –

though a follower of Glamorgan cricket,

which in recent years

has been a hopeless pursuit.

I turn a page and read ‘Dialysis: reading Ibn ‘Arabi:’

Love is my creed.

Wherever love’s caravan

turns along the way,

that is my belief.

Briefly, an image

of holiday traffic on the M4

passes through my mind.

One of the ways out of the problem of the ego, is the figure of the man at the window.[vi] Looking outwards has been a common theme in Hooker’s recent books. Poems frame a space for thinking through and in language, inviting the reader to look and think again. As he writes in ‘David Jones at Capel-y-ffin,’

                        And yes, it is true
the universal is revealed
through the particular thing.

‘On Gelligaer Common’ begins: “A wild horse with its hoof trapped/in the rusted springs of a mattress.” If the poem is ‘about’ the weight of history, the way it traps and tangles the present, then the ‘about’ is carried in the images rather than in prose-like argument. Nor does poem or poet have to offer a conclusion or preach. ‘On Gelligaer Common’ ends; “The wounded horse strains to free itself/ but the rusted springs hold.”

Seagulls have been the subject of several memorable Hooker poems, and we come across them again in ‘Man at a Window: six observations:’

Gull, gull,

lover of sea

and rubbish dump

devotee of plough

take me with you,

the observer asks,

                        let me share

a world that is alive,

where sea roughens

with flying spume

under the west wind.

If you live on the coast no poem can make you see seagulls ‘for the first time’. But a poem can colour the way you see them, so the irritating, chip-scavenging noise-makers will never be the same again.

‘Man at a Window: six observations’ ends the book. The sixth poem offers an image that might stand for Hooker and his most recent work. The Man at the Window is alone, separated from what he’s observing, but not trying to conscript what he sees to his own purposes, while celebrating what he sees and what it evokes for him. It begins:

One bright star

solitary, it seems

in the whole night sky.

Not knowing the star’s name it reminds him of

[…] the young poet
who never died, but lives
steadfast,
for the holiness that is love.

You might miss the allusions to Keats; you might think the ‘young poet’ is the poet’s younger self. It could well be, but it’s hard to miss the affirmation of one possible role of poetry. The passage quoted earlier about T.S. Eliot, David Jones and George Oppen continues. “I differ in emphasising its nature as an emotional process. I have finally come to recognize that I am primarily a lyric poem and a love poet.”

Love is a dangerously imprecise word. I’d suggest that for Hooker, ‘love’ is not just the confusion that drives adolescents to attempt poetry but a mature working through of Buber’s ideas about the possibilities of human relationships, and how the self relates to the world’s variety of people, writings, history and places. ‘Love poetry’ describes an open-ended conversation, grounded in what Keats called “the holiness of the Heart’s affections.”[vii]


[i] Word and Stone (2019) and Preludes (2024). In the last five years Hooker has also published a book of essays, and three books of mixed poetry and prose in a genre he has made his own: The Art of Seeing (2020), The Release (2022), Addiction, a Love story (2024) and Presence and Place (2025). All  of them have been published by Shearsman. To do it justice, With a Stranger’s Eyes, should be considered in the context of this group of later work, reaching back to include 2016’s Ancestral Lines. But that requires more words than an essay offers. 

[ii] Unless otherwise stated quotations and page numbers refer to With a Stranger’s Eyes.

[iii] The Austrian-Israeli philosopher Martin Buber (1878-1965) published Ich und Du in 1923, published in English in 1937 as I and Thou – a meditation on human relationships, and a critique of objectification and over-abstraction.

[iv] ‘Simplifying’ here is an extravagant understatement.

[v] In 1913 an explosion at the pit head killed 439 men and boys. It was the worst mining disaster in British history.

[vi] I’ve written about the man at the window in the context of The Release. https://ladygodivaandme.blogspot.com/2022/02/jeremy-hookers-release-part-three-poems.html  I’ve reused the Bunting quote from that essay.

[vii] John Keats, in a letter to Benjamin Bailey dated 22 November 1817.