Meeting Ourselves

The month’s name January is derived from Janus, the Roman god of gateways and change, conventionally portrayed as a being with two faces: one looking forward, one backwards. And we have a new year, a place to do that – although this New Year’s Eve, someone revived a quote ascribed to a telegram sent by Dorothy Parker to Robert Benchley on New Year’s Eve 1929: “You come right over here and explain why they are having another year.”

A Roman bust of Janus. You know one of the tough things about having a beard? Trying to trim it symmetrically in a mirror. Now imagine Janus trying to do this.

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I have a musical piece today, one using words by an unusual Modernist, Vachel Lindsay who published this poem in 1929. Though the poem mentions footprints in the rain, when I read it, I immediately thought of walking or riding my bike in the snows of Minnesota. In the up and back of those trips, often taken in the early morning, I’m conscious of the fresh tracks I’m putting down in the snow – that they are marks of me being there, moving, while I think of this act. On the return leg, I sometimes get the notion to look for my tracks from earlier in the morning. Looking down, I can never find the exact pattern of my treads – more falling snow, or wind, or others tires and feet have obscured them.

Vachel Lindsay - Janus

“We met ourselves as we came back.” Vachel Lindsay for January

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What was unusual about Lindsay? This later poem of his wouldn’t look so out-of-place on the page with his contemporaries, but he came to poetry through a long tramp, and several times before WWI he took off as an itinerant on long walking journeys through parts of the United States carrying a sheaf of poems he called “Rhymes To Be Traded For Bread.”   To some degree this romantic notion worked, but his breakthrough occurred when he was noted by Poetry, the Chicago-based magazine of the new literary poets. After that, Lindsay became known for public performances of his poems in a boisterous reading style with the energy of waving arms and a booming sing-song vocal cadence that he unapologetically called “Higher Vaudeville.”*  Some likened his performances to Jazz, but as I’m made a point of noting in other posts here: in the 1920s that didn’t mean “an art music consumed mostly by connoisseurs,” but a raucous and uninhibited sacrilege. Some recordings of Lindsay exist, but I don’t know how he would have read this particular poem. I decided to do a full Rock quartet setting, and I’m banging a tambourine as I performed his words. You can hear that performance of Lindsay’s “Meeting Ourselves”  with the audio player below. No audio player? You don’t need to retrace your tracks, some ways of reading this blog suppress showing the player – but you do want poetry with electric guitar and a guy slapping a tambourine, don’t you? I don’t ask for bread, but you can use this highlighted link which will open a new tab with its own audio player. Want to see the poem on the page or read along? Here’s the link to that.

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*Lindsay has largely fallen off the literary canon podium, but his hyper-expressive reading style might have traveled via incorporeal and non-literary spirit mode to the more outlandish Slam poets of my lifetime. I’m unaware of any other poets back in the last decade called The Twenties who sought to emulate Lindsay’s controversial style exactly, but live performances of literary poetry, even with music, were not unheard of. Carl Sandburg before he became a published poet, tried to make his living giving lively Chautauqua lectures on the topics of the day, and after his Pulitzer Prize for Chicago Poems, he took to performing folk songs along with his poems at readings. William Butler Yeats, whose poems so sing on the printed page, floated a serious effort to have his poems performed with music, only to receive decidedly mixed reviews for the results. Both of these poets knew Lindsay and had some appreciation for his verse. It might be supposed that by being so outlandish in public, Lindsay allowed them cover for a quieter, but still expressive, poetry performance style.

How about Afro-American poetry performance? In the reverse of his “poems for bread” trade, Lindsay recommended Langston Hughes poetry to others after Hughes, while working as restaurant staff, handed diner Lindsay some of his unpublished verse. Hughes recognized the wider modes of Jazz and Blues ahead of many, and melded it into his poetry. Lindsay’s poetry reading style also referenced extravagant preaching styles, and early Chicago Black Modernist poet Fenton Johnson, a contemporary of Lindsay, put that rhetorical expression into his poetry.

Wanderers Nightsong II

Despite my inveterate bicycling and my wife’s love of nature walks, I’ve never been much of a hiker, and I’m very much not so in my old age. None-the-less I was charmed this winter when I saw this short poem because it appealed to my mental wandering. Walk with me: it’s not all that long a hike to a short audio piece.

When I saw today’s poem, I immediately noted that its translator from Goethe’s original German was the American poet Henry Wadsworth Longfellow. Let me reassure the poetry hardcore who might be reading this post that Longfellow was far from my interests when I started this project. While 19th century worthies Whitman and Dickinson remain staples of American poetry, Longfellow was to me only a schoolchild’s memory — and at that, not even a literary anthology schoolbook memory. My Midcentury-Modern anthologies of poetry in English didn’t concern themselves much with him, so I recalled only the Longfellow of illustrated poems for children that predated Dr. Seuss’ ascendency, Midnight rides, patriots at the bridge, culturally appropriated native Americans epics in stalwart meters. Longfellow’s Wikipedia page, reflecting critical consensus, still makes the case to downgrade him — and that’s hard to do, to downgrade someone who is now largely overlooked. The judgement handed down can be summarized: you don’t know him, and it’s probably best to keep it that way.

How did Longfellow come to me then? Part way into this Project I visited Massachusetts, planning to see the historic sites in Boston. While in Boston I decided to add a visit to the Washington/Longfellow house in Cambridge. This was a toss-in, yet it was while I was there that I heard about Longfellow’s life and I started to pay a bit more attention to the range of poetry he wrote.

While on that tour, our group was walked through Longfellow’s study where he wrote. I noticed right away that he had something that 21st century Americans would recognize immediately as a modern adaptation for intellectual work: a standing desk. If you must be deskbound, current theories hold, it’s best for your body to spend some of it on your feet during its mental wanderings.

The other thing that stood out was a statue on the desk. It’s not a small little desktop trinket that some of us keep on our own desks,* but something you could easily see across the room from behind the tour ropes. “Who’s the statue on the desk of?” I asked our guide.

“Goethe.” They replied.

If Longfellow has some incontrovertible objective value remaining, it’s that he established the idea of a preeminent American national poet. Those children’s books were thinly veiled citizenship lessons, direct appeals to America’s nationhood after all. So, what’s up with this German poet?

Longfellow, born of a generation where many living adults knew the American Revolution firsthand, was tasking himself with finding what could be an American poetry. What materials did he gather for this?

It’s likely he knew British literature of his time well, but he was officially a professor of Modern European Languages, and while still a young man he taught himself French, Spanish, Italian, Portuguese and German. He read literature in those languages, translated works from them into English. Whitman and Dickinson largely looked inward (within national and mental borders) for their remarkable American poetry, Longfellow was (as far as influences) a proper internationalist.

He could have decorated his desk with former householder: George Washington I suppose, or that other Washington who was a pioneering American literary figure, Washington Irving. Nope. The man he wanted staring at him when he stood and wrote was this formidable German poet and polymath.

Longfellows Desk 1080

Longfellow’s desk, and Goethe is right up in his grill when he wrote there.

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Johann Wolfgang von Goethe was not a model for a faint-hearted writer, but perhaps one of the things from Goethe’s overstuffed portfolio might have interested Longfellow: Volkspoesie, “Folk poetry.” The idea here was that shared history, mythic tales, and interests of ordinary people experiencing their landscape was a nation-forming cultural foundation. Here’s a connection Longfellow might have felt: France, England, Spain, and Portugal had been nations for centuries by Goethe and Longfellow’s time: but Germany was not yet a nation in the modern sense, and Longfellow’s United States was only freshly one.**

“Wanderers Nightsong”  is not a grand, nation-building poem however. It’s a tiny little lyric, really only concerned with an internationally-known experience of being outside under one’s own power, perhaps by choice recreationally, perhaps in some outside-directed travel or need to escape, but anyway alone enough in one’s landscape that all things are silent. You can hear your own breath, feel your own accumulation of footsteps, and the landscape says: rest with us.

This means that Longfellow has a delicate task. The thoughts contained in Goethe’s German are not unique — indeed, they wish to speak of a shared experience. Nor are there striking images or clever language effects in the poem. No strange worlds or visions are portrayed. The song-sense here, even on the silent page, is the poem’s substance. Like Hank Williams’ American country song standard “I’m so Lonesome I Could Cry,”   the point here is not that the singer has seen something you haven’t seen, the point is that he sees what you’ve seen, felt what you’ve felt, and you, even reading silently, can sing it with them. Therefore, Longfellow chose to keep Goethe’s German rhyme scheme in his translation to English so that it continues to sing on the page in its new language.

wanderers nightsong

Schubert fans will tell you, I’m a follower not a lieder.

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Longfellow’s choice here is the right one, and I’ve honored it while slightly modifying his syntax and usage. You can read Longfellow’s original text and Goethe’s German at this link. Coincidentally, the poem’s original germ was written on a wall, a fact shared by “Smells Like Teen Spirit”  and this poem presented here a few years back. My performance is not complicated — it’s folk-song like — though the chord structure uses some less-common chord extensions. I do use one of my standbys, the simple sustain-pedal piano notes which testify to my absolute non-mastery of that instrument while wanting to make use of its sonorities. Like some other poems I’ve presented here, an accomplished composer has set this before me. You can hear my simple version with English lyrics using the audio player gadget you should see below. No gadget?  This highlighted link is an alternative way that will open a new tab with its own audio player.

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*I used to keep a sentimental ceramic rabbit that was a gift from my late wife on my writing desk. More recently, a Lego figure of Shakespeare my child assembled and gave to me.

**Yes, nationalism, and in particular German or American nationalism, has its downsides — but the case that it’s foundational to establishing a civic bond can be mooted without denying it’s plausible faults. I should also note for students: my knowledge of German literature is scant, despite my mother having been bilingual in her childhood, and her grandparents speaking German in their home and church. This is a blog written by a “layman” explorer of poetry and music, my scholarship is spotty, though my interests are broad.