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Spontaneous Poetics - 98 (Vachel Lindsay)

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[Vachel Lindsay 1879-1931]

AG: Vachel Lindsay.. Vachel Lindsay, and his attempts at a social poetry (in the sense of "Rhymes to be Traded for Bread"). (He was) a wandering minstrel (as in an older poetic tradition), (with) poems that had a very powerful, hypnotic, rhythmic movement within them (which he (Lindsay) was a specialist in). Now he's considered a big dope and an idiot (which, in some respects, he was), but he had a grasp of, I guess, basic dance rhythm, which most poets in America never did cultivate (a few - Sidney Lanier, who was a musician) - "Song of the Chattahoochee" - is that Lanier? - do you remember?... Lanier was sort of good at rippling rhythm and strong run-on line (a lot of Englishmen had tried it, with the revival of Greek meters, actually - Tennyson has a great number of bravura pieces - but the strongest, in America, probably were Poe, and Lindsay, for just total rhythmic power). How many know Vachel Lindsay's poetry here?  How many have never read Lindsay? -  Raise your hands - [very few hands] - yeah - so, I'm going to go through some Lindsay and some Poe

(Dates - born) 1879 - and then committed suicide by drinking a bottle of Lysol in a hotel room in 1931. He wandered around the United States, preaching the gospel of  beauty. I guess, in the (19)20's, there was a revival, a sort of beatnik-style, bohemian-style, revival - (a) wandering aesthete bard, preaching local particulars, post-Whitmanic, American Romanticism, making use of American artifacts to mythologize for his poems.. but there's one real strong one - "General Booth Enters Into Heaven" (Booth founded the Salvation Army) - [Allen reads, in its entirety, Lindsay's "General Booth Enters Into Heaven" - "Booth led boldly with his big bass drum..."..."Are you washed in the blood of the Lamb?" - And then there is "The Congo", which is a.. actually, I think, one of the most interesting poems ever written in America, totally.. I guess it would be considered, totally racist at this point, and cornball, as far as its anthropology, but completely on (with) rhythmically. It's divided into three parts. It was written 1913-1914 (so, beginning of World War 1), sub-titled "A Study of the Negro Race". The first part is  "1) Their Basic Savagery" (sic!), the second is "Their Irrepressible High Spirits" (sic), and the third is "The Hope Of Their Religion". And it has little notes on the side as to how to vocalize it ("A deep rolling bass", then "More deliberate. Solemnly chanted", then, "A rapidly piling climax of speed and racket", "With a philosophic pause", "Shrilly and with a heavily accented meter", "Like the wind in the chimney", "All the o sounds very golden. Heavy accents very heavy. Light accents very light. Last line whispered." And there exists a record of Vachel Lindsay chanting this. He was actually the.. an early Allen Ginsberg of American poetry (sic), going around on platforms to large audiences (Chautauquacircuit, as it was called in those days), out to the Mid-West, like town-halls and high-school auditoriums - I remember my father said he came through (New) Jersey and he recited in Newark (and Paterson also), back in the (19)20's). [Allen proceeds to recite Lindsay's "The Congo" in its entirety - "Fat black bucks in a wine-barrel room.."..."Mumbo...Jumbo..will..hoo-doo..you"].  
[Audio for the above remarks (including recording of Allen's recitations of Lindsay's "General Booth Enters Into Heaven" and "The Congo" may be found here, beginning at approximately thirty-one-and-three-quarter minutes in and through to the end ]  

                     

Spontaneous Poetics - 99 - ( "Signifying Monkey",Lindsay & Poe)

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AG: I began reading a book called Deep Down In The Jungle. Does anybody know that? It's a compilation of street poetics in the United States, used by black people. Particularly, there's one song.. one chant called "The Signifying Monkey", Anybody know that ?

Student: Yeah

AG: Do you remember the original? - "Said the Monkey to the Lion one bright sunny day" (- (that)'s the beginning..) - [Allen begins to improvise] - "Said the Lion to the Lamb one bright Cambodian day/ Jesus Christ, tell Uncle Sam to take those robot bombs away/ Said the Lion to the Donkey, "A few thousand tons a day!"/"Put McGovern in The White House  '72 Election Day!"... ( - obviously, none of these magical charms worked!)". 

So, that made me think of another rhythmic chant. Obviously, in the United States, we have a tremendous tradition of that (those) Afric sources - as in "Signifying Monkey" - "Said the Monkey to the Lion one bright sunny day/ Tell all you muthafuckers to get yourselves away".. or, something (like that)..

Student: Isn't it (by definition) a form of insult?

AG: Yeah. It usually insults your mother, or members of the family -  rhymed (all rhymed) but with, like, a definite strong rhythm.




Student: "Toasts". I believe they're known as "toasts".

AG: ("Toasts", yes,). Terrific.  (Do) you know"America, A Prophecy", the book? - (I think it's in there.) It's in the library - ThatDeep Down In the Junglebook, that I mentioned, (which is) byRoger Abrahams, has a little description of that -  ("Toasting"), so I'll read it (out of there): 

"The toast" - writes Roger D Abrahams, (who, in recent years, has been the main collector of such forms of Black oral poetry) -  "is a narrative poem that is recited, often in the theatrical manner. Toasts are not sung, and it is, perhaps, this lack of reliance on a structure of the tune that allows that freedom of form. But toasts do have a structure. Like so many other forms of oral narrative, they are organized by conventions, ones that Albert Lord ( - I guess, another archivist - [ (a) specialist in epic form]) would consider epic. The subject treated is freedom of the body, through super-human feats, and of the spirit, through acts that are free of restrictive social mores, or in direct violation of them, especially in respect to crime and violence. The heroes of most of these stories are hard men, criminals, men capable of prodigious sexual feats, bad men, and very clever men, or animals, who have the amorality of a trickster." 

Signifying Monkey (II)


So, actually, this tradition merges with the earlier American tradition ofCoyote and the Trickster heros.  
[Allen reads on] - 
"Signifying Monkey" is a well-known toast, and exists in many closely-related versions. Abrahams, who compiled the material in Deep Down In the Jungle defines "signify" as "to imply, goad, beg, boast, by indirect verbal or gestural means" -  (a) language of implication
This is "The Signifying Monkey and the Lion"[Allen proceeds to read/recite the whole of "The Signifying Monkey and the Lion" -  (beginning with) "It was deep down in the jungle where the big coconuts grow..." (and concluding with) "You can bet your life even from that day/ The Lion still wonders how that jive mutha got away"..  "recorded  in Austin, Texas October 1960 by Jimmy Bell"] 
- I was reading it, trying to decipher it rhythmically as I went along, so it was very halting, too many caesuras and had to throw in a couple of words to scan it occasionally - "Signifying Monkey" - "the Signifying Monkey".

[Allen's recitation of "The Signifying Monkey and the Lion" can be found here (beginning approximately two minutes in, and concluding approximately six-and-a-half minutes in)]  




(Now) the reason I read the (Vachel) Lindsay (back then) is, it's one of the earliest poems I ever heard around the house, actually. My father recited it a lot. He taught it in high schools. [Allen pauses - Anybody got a cigarette? (sic)] - The Lindsay pattern(s) just got built into my bone-structure, (one way or other), so that, probably, there are elements of "The Congo"in the "Moloch" section of "Howl". There's some kind of body-rhythm involved in Lindsay that I find (gets) put out whenever I get into some sort of dithyrambic or ecstatic versification in my own body.

So, I would recommend that everybody pick up on some of these classics of rhythmic power, whether or not you use them in your (own) free-verse form (if you're using free-verse forms). There still is some kind of echo that corrects the ear (particularly if you're writing a loose line). There still is a rhythmic center to the line of some sort. There's still some kind of rhythmic beginning and and end in free-verse lines. It's a very subtle matter that I don't think too many people recognize when they're writing open-form verse. There's still some element of a definite beginning and a definite end - (a) paradigm in the mind. Whether familiarity with something like "The Congo" (or Elizabethan lyrics) is a help, I don't know. Actually, it's a stumbling-block, in the sense (of) the automatic repetition of those forms when you write jejune poetry to begin with. But, after you find your own body-rhythm, and your own natural speaking-voice, and begin writing in that voice, there is still some useful residue left from, say, memorizing pages of Yeats or Blake or Lindsay - or Poe 


Greyscale image of E. A. Poe

Another bravura piece like that.. We've all read Poe.. Has everybody read "To Helen"? -  How many have not read "To Helen"? [show of hands] - Really? - That was a sort of standard... not "To Helen", I mean "Annabel Lee". How many have not read "Annabel Lee"? - [further show of hands] - So everybody knows that. Everybody here knows "Annabel Lee", (so there's no real need to) go through that - (Jack) Kerouac's favorite was "Annabel Lee" - "And so all the night-tide, I lie down by the side/ Of my darling - my darling - my life and my bride/In a tomb by the sounding sea."

[AG to, (presumably), Philip Whalen, there in attendance] - Do you remember him (Kerouac) in New York, in New York, under the Brooklyn Bridge? -   "And so all the night-tide, I lie down by the side/ Of my darling - my darling - my life and my bride" - There's a possibility of opening up the body and the voice - "my darling - my darling.." - that second "darling" -  that you could shout - (or you could vocalize, like an opera-singer - particularly under the Brooklyn Bridge, where there's noise)... 


[Audio for this section, can be found here, beginning at the beginning, and for the first seven-and-a-half minutes, and then taking up again at, approximately twelve minutes in, through to the sixteen minutes mark]  

Spontaneous Poetics - 101 (Australia - 2)

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LOT 7 Tutuma Tjapangati  circa 1909-1987  ONE OLD MAN'S DREAMING (1971)  natural earth pigments and bondcrete on composition board  63 X 45CM  ESTIMATE $120,000-180,000  ?
[Tutuma Tjapangati (19o9-1987) - One Old Man's Dreaming (1971) 

Student:  Did the Aborigine's have, (as) a Creation Myth, that they originally came from New Guinea, or is New Guinea just a h(e)aven [sic] for hearts and souls ?   

AG: Well, this is Northern Australia. There were about, I think I read somewhere, three-thousand different Aboriginal languages spoken. So each tribe had its own dialect, some of them completely different so that one tribe couldn't understand another. Originally (before Englishmen came to Australia), they lived in the lusher parts of (the country). It wasn't total desert. But Australia is a vast continent (larger than the U(nited) S(tates)). So that the geographical instructions would be different for every part. Where I attended a funeral ceremony was in Arnhem Land, which is Northern Australia, which is only a few hundred miles south of New Guinea.

The Creation Myth, I don't think involved New Guinea. I don't know enough about it to say so. But mostly it was (that) they had a conception of an eternal Dreamtime (otherwise known as "the Dreaming"), which is where their tribe was formed, (not necessarily according to our sense of time). Large rocks or trees or natural features of the landscape are connected with the sleepy lizard or the (witchetty) slugs, or with people north of Ayers Rock, or south of Ayers Rock (two distinct classifications of humanoids!)


[Dreamtime - Aboriginal Painting circa 1992 by Norbett Lynch Kngwarreye  

There are legends about how Sleepy Lizard decided to stop there and stay there and that's why the rock looks like a lizard, but, at the same time, it's continuous.. it's a continuous present. Their eternal Dreamtime seems to be some sort of Continuous Present, which fits in with their migration cycle (in the sense that some animals mentioned in the migration songs are known to have been extinct(ed) twelve or fourteen thousand years ago). Which means that they have the oldest culture, the oldest viable human culture on the planet that we know of (because) I don't think that there are any other poetry (that) has survived that long. If you want to (as Thomas Merton once did) measure the validity or viability of a culture by its stability, its long-lasting-ness, (then) they have the most viable culture of all (or they had, until we began destroying it!)


                    
[Ancient Petroglyphs, Ancient Rock Art at Uluru (Ayers Rock) Australia, depicting Dreamtime myths, inscription and  imagery from "the Dreaming"]

Student [pointing to Aboriginal inscription]: What animals are those?

AG: Oh, I don't know. Large bears or mammoths..

Student: It's the geographical migration (depicted here), or is it the soul migration?

AG: Geographic. The tribes moving around in a several-hundred-mile journey (that might take a couple of years), or (around a) larger perimeter (that might take forty or fifty..fifty, years to go around). That is, in other words, eating up all the foodstuffs on the way, and then having to move on to another camp, maybe twenty or thirty miles off, then staying there several weeks, or a month or as long as the foodstuff would last, before having to move on further. Those are the Central Australian desert tribes, anyway.
Tom [sic], I've forgotten what your actual question was, though..

Student:  Oh, I was just wondering.. the Aborigines.. I was under the impression that they were very isolated people and they didn't know about other lands besides Australia, (because they lived in one place and had for a thousand years), so I was wondering...

AG: Yeah..

Student: ...why they.. 

AG: Except that, remember, their oral traditions are as old as twelve thousand years! 
- So in that time they picked up an awful lot of experience.  There are individuals who did take migrations outward and there are presumably some tribes that wandered off for a long time (and met other tribes), but, basically they.. in a sense, like some animals, they had their own space, their own territory, their own cycle - their own (space to return to)

Student: So they would have some (interaction with outside) people, or visitors from..?

AG: Some. Actually, (frankly), I don't know what the history is..but there is some story that they migrated down, actually - through Africa, through Asia, and then down into Australia - and there are all sorts of theories that the continents (are) slowly moving around anyway - it might have originally started out as one single continent (what's (Charles) Olson's name for the single continent?

Student: Gondwanaland

AG: Gondwanaland? Yeah. So they may have known something about it from their residence in Gondwanaland, but that was probably a lot earlier.

Laurasia-Gondwana.svg
[Ancient division of the land masses - TriassicPeriod]

The first songs I heard were children's songs - 
"Wappenka Jarparma Nyanna Nalalee,/ Wappenka Jarparma Nyanna, Nalalee,/ Wappenka Jarparma Nyanna Nalalee,/ Wappenka Jarparma Nyanna Nalalee,
Eurocomena Eurocomena, Nyanna Nalalee,/Eurocomena Eurocomena, Nyanna Nalalee/Eurocomena Eurocomena, Nyanna Nalalee/ Eurocomena Eurocomena, Nyanna Nalalee
Tununu Eurocomena, Nyanna, Nalalee,/Tununu Eurocomena, Nyanna, Nalalee,/Tununu Eurocomena, Nyanna, Nalalee,/Tununu Eurocomena, Nyanna, Nalalee  [somewhat crude phonetic transcription, confessedly, here]
Those are  - "Jumping into the willy-nilly, one by one,/Jumping into the willy-nilly, one by one,/ Jumping into the willy-nilly, one by one" - ("willy-nilly", being a little red sandstorm, dust-storm, a little wind, tiny child-sized tornado that the kids are jumpingoutof,)  or - "Tossing the cricket-stone one to 'nother,/"Tossing the cricket-stone one to 'nother,/"Tossing the cricket-stone one to 'nother" - that's obviously a British (English) translation - "Cricket-stone"? - (cricket) - some form of ball-game they played with - (Well, you could say "tossing the baseball", except they didn't have the bat (that) they needed for cricket - cricket has a bat too)... and..

A cricket bat, photographed in a horizontal position against a plain white background. Its handle is to the left of the photo. The back of the bat is visible. The handle has a black rubber cover on it. The rubber has a small split in it at the end of the handle. There are signatures on the back of the bat. A circular red mark is visible near the upper right corner of the bat's back. The grain of the bat's timber can be seen running along the length of the bat.
[Don Bradman's Cricket Bat in the National Museum of Australia]

"Jumping over the windbreak, one by one,/ Jumping over the windbreak, one by one/Jumping over the windbreak, one by one".

So I guess the migration songs involving the dead that I heard, I don't remember. I recorded a lot of them but I didn't memorize any of them. (They) would be like, I don't know what kind of  birds they have there (gulls, I suppose, because of the ocean) 

Student: Lyrebirds?

AG: Pardon me?



Student: Lyrebirds?

AG: Lyrebirds, ok (probably some) lyrebirds, out toward New Guinea. I mean, like - "Sunrise, cloud of lyrebirds./ Sunrise, cloud of lyrebirds./ Sunrise, cloud of lyrebirds./ Sun over horizon, silver fish./ Sun over horizon, silver fish./ Sun over horizon, silver fish."
It's simply a description of the fish and animals they'd meet in the ocean, or what kind of weather (they'd be) likely to expect, depending on the season. And I think these soul migration songs were also involved with seasons, because they'd have to have specific seasonal information. 

Student: Does it include something to the effect of "don't come back!" ?

AG: I don't know, actually. I don't know the metaphysical structure. I just was astounded by the fact that it was a geographic structure, to begin with, guiding the soul, like in William Carlos Williams' physical world. I don't think they'd be able to get back fromNew Guinea once they got there (if they were flying with their souls, that is).


Student: Allen?

AG: Yeah

Student: I don't know much about this at all, but either this weekend or next weekend [here at Naropa] there's this Monkey Chant..



(Another) Student: It's tonight.. tonight at 6.30, outside the Boulder library. (It's) going to be led by a Javanese dance master. They want to assemble 300 people to do the monkey chant...

AG: Great!

Student: Allen?

AG: Yeah

Student: In the United States, there are rhythmic children's songs, like (these), no?

AG: Yeah (turns to Philip Whalen) - Did you get into any of those (in the classes you taught)? Were you going to.?

Philip Whalen: No, but there are various manifestations...

AG: Yeah. That's what's sort of curious..(that) it's basically the same thing (except that they're using songsticks and there's an old formalized pattern. I tried adapting that to my own use after a while... So, in Central Australia..  in (19)72.. in the center of Australia, there's Ayers Rock, which is a large red sandstone monolith, (porous, and so it collects water over the years, and water is continually dripping through the center of it down to  pools around the edge, in the shady side and the sunny side). It's become sort of a sacred place for Central Australian tribes to do ceremonies at, and to stop over at, because there's always water there. It's called "Uluruor Ayers Rock. This is written in a plane approaching Ayers Rock - [Allen reads in its entirety "Ayers Rock/Uluru Song"  -   "When the red pond fills, fish appear"..."One raindrop begins the universe"..."When the raindrop dries, worlds come to their end."


[Uluru (Ayers Rock) - Aboriginal Sacred Site (Australia)] 

And I tried applying that to the Vietnam war, thinking that it was such a basic form [simple repetition] that it would be interesting (as a means) to get attention in large rallies involving thousands and thousands of people, and also get across a very simple message. I was thinking in terms of stopping the bombs, stopping the (bombing) in Vietnam, and, wandering around in peace rallies, over a two-year period, I evolved a chant, which I used, with aboriginal songsticks (varying with the locality, actually). So I'll try some of it, see how far it goes. It's repetitive, naturally, but
 [Allen proceeds next to perform a (highly-improvised) unique early version (with songsticks) of  Hum Bom! -"Stop Your Bomb" - "Stop Your Bomb" ..."and so forth" - (And) there's one other funny stanza - "Soldier man, don't bare your arms/ for dirty dope and dirty bombs/Soldier boy, your natural charms/don't include you shooting bombs/Air-force boy, don't bare your arms/high in the sky/dumb and calm/heaven's gate/quit kicking the gong/earth quakes when you drop your bomb.."]
[Audio from the above may be heard here - starting at approximately eleven-and-three-quarter minutes in, (Children's Songs begin approximately seventeen minutes in, Uluru, begins approximately twenty-two minutes in, Hum Bom improvisation begins approximately twenty-five-and-three-quarter minutes in)  audio runs through to approximately twenty-nine-and-a-half minutes in] 
addenda:
AG: There was one thing I forgot to get into while we were on Australian Aborigine mattersThere was one other chant I worked on for songsticks (which I've recorded, using those songsticks) -  an anti-smoking commercial. I recorded it in a studio on June 2nd, June 1st [1976], about a month ago, and, on the playback, I  suddenly realized (that) it really sounded... what we did is we got a lot of musicians together.. it's just one chord, so it's a single rhythm, but, actually, it sounds like an Australian Aborigine village! (I didn't realize it until I heard it back on the tape-recorder) - [Allen then plays a recording of "Put Down Yr Cigarette Rag" - "Don't smoke, don't smoke, don't smoke, don't smoke...."...."Dope Dope Dope Dope"] - I had been working with songsticks with the idea of trying to adapt Aboriginal style to some modern situation, to a modern poem, and, actually, it just came out accidentally that way. The whole point being that you can't plan it, but you can absorb it, or, you can't plan to take a literary form necessarily, and manipulate it consciously, but if you absorb it into your body, it comes out, sooner or later, in one use-able form or (an)other, whatever forms you use.
[the audio for this addenda can be found seven-and-a-half minutes in (and concluding approximately twelve-minutes in), here



[Aboriginal Rock Art, Anbangbang Rock Shelter, Kakadu National Park, Australia] 

Spontaneous Poetics 100 - (Australia - 1)

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Mawalan, sitting 1959 by Margaret Tuckson & Djan'kawu creation story 1959 by Mawalan Marika
[Wandjuk Marika (1927-1987) - (and his father, Mawalan Marika's"Djan'kawu Creation Story")] 

AG: Phil Whalen began with some basic poetics, as far as I understand. I looked over his notes.  [Allen had been called away and had handed his class over to Philip Whalen & others - He returns here, to continue with the class, July 23, 1976

[A brief excerpt from the following transcription has already appeared on The Allen Ginsberg Project - see here]

[Original transcriber's note - "This lecture is recorded at a great distance from the speaker, resulting in some difficulty obtaining a correct transcription"]  

AG: Can you hear me? Raise your hand if you can't hear me. Come sit up front. If you can't hear me, come sit up a little closer please.

What Phil was dealing with, as far as I can understand, (was) some element of nursery rhyme, poetry-as-communal-sacred-dance, and epic - communal consciousness functioning in poetry - and I want to pick up on that to expound on something that I specialize in slightly, which is not well-known, but which I've been exploring a lot lately, as sort of a basis for prosody, or a basic approach to measuring lines of poetry. My own preoccupation has been increasingly with spontaneous utterances, or spontaneous forms, and so I've been experimenting around with that a lot. 

Aboriginal Art
[Aboriginal art from Papunya Tula Artists, c.1972-1974 - Collection John & Barbara Wilkerson] 

One really interesting and very ancient form of poetics, which is maybe the oldest, is Australian Aborigine practice. They have epic material - that is, it takes sometimes forty years to become a songman in Pitjantiatiarawhich is in Central Australia, or (in) the Arnhem Land, among the Yirrkala tribes, involves memorizing epic material that covers a cycle of migration that the tribe takes over anywhere from twenty to forty years. And that's why it might take that long to become a songman. There are many kinds of epics but one main form is a long song, which is sung continuously over a cycle of twenty years, (and) involves travel instructions on a circular migration pattern. In other words - eat grubs, insects, sleepy lizards.. And you have to have directions - if you arrive at a camp-site which has been traditionally used before over millennia! - The last time the tribe was there all the witchetty grubs and the sleepy lizards [Metalungana - sic] (were) eaten up, so it may take twenty, thirty, years to replenish the natural foodstuffs - so that would be the length of the cycle of traveling. So, an epic, a wandering epic, might involve .. the total botany of the terrain that the tribe is going to circumambulate, where you can find water-holes, what kind of vegetation is around, what kind of food is around, where you can find fire-wood (if you build any sort of fire), what are the local landmarks, how they are connected in eternal Dreamtime to the origin of the Earth and of the tribe, where's the best place for sports and games, what's the history of the place (etc, etc)..

Water Dreaming
[Johnny Warangkula Tjupurrula (1925-2001) - "Children's Story (Water Dreaming for Two Children), 1972 - c. The De Young Museum, San Francisco]

The songman uses a very simple form. - (a) line (of) verse, which is then repeated by the entire tribe (which might be from anywhere from five, to fifty, to a hundred, people) - Not very many people could travel like that. You'd have to have small groups moving, and, say, stopping, for a couple of weeks, in one spot, in a continuously nomadic existence. So the songmen use songsticks along with their verses to mark time and to lead the rest of the village chanting. The songman is the only one who has in his head the entire stock of words and information - like, what birds are around in what season, (and), where the stars will be at a certain point, where the moon will rise, and where the sun will rise, where the moon will set, and where the sun will set. A lot of the older villagers can remember fragments of it, (but) the songman's profession is to keep track of everything. So that the entire village, actually, is dependent (up)on a poet. In that case (this case), the poet has the Encyclopedia Brittanica in his head, and is the only one who knows, actually, how to survive (or, at least, has specific instructions (about) how to survive in specific places)


[Aboriginal Songsticks - "Blima" - instruments of the  Yirrkala]

These - [Allen presents a show-and-tell for the class] are Australian Aboriginal songsticks - and they're used for keeping time. Almost every elder will have songsticks (sometimes carved with maps, geographical directions, sometimes carved with messages). Those who don't have songsticks will pick up twigs or anything (in other words, a songstick can be anything, from a couple of pencils pounded together, to bottles, but, generally, little sticks, branches, or twigs). 

And so a whole forest chanting together makes quite a musical din! - a good racket! (like, (with) everyone on time). Those who don't know the verse will pick up on the verse as the songman begins it. And so, they'll chant the verse, ten or twelve times, (and there are (also) little dances that may go along with it - to indicate kangaroo, or other animals). [Allen gets up to demonstrate - presumably hopping] - "The Kangaroo Dance" would be like that, going along with the songsticks..



Children's songs are taught to begin with, just so the kids get trained. They're used for teaching simple children's games as a beginning. I ran into songmen in Australia in the University of Adelaide, when a group of very old, gorilla-faced-looking, songmen (who had never been out of the Central Australian desert) were brought down (four of them) in trucks, to an Anthropology class, and asked to put on children's songs, (in an attempt) to relate to some autistic children (in other words, the anthropologists brought in some kids, that were not communicating very much, and they wanted to see whether the songmen's rhythmic sticks and chants would rouse any response in (the) kids.) 

So I sat in on the class, made friends with some of the songmen, and found that they had (a) fantastic auditory imagination. They don't have a written language, so that anything that enters their ear they can remember it, or, they can pick up anything rhythmical, anything poetical, that they hear, they can reproduce almost instantly. We were trading songs. So I did one verse of "Hare Krishna", and they were able to pick up on "Hare Krishna" instantly, and sing it right back, after one verse!


radhakrishna


















[Lord Krishna - Hare Krishna -  the Maha Mantra

A dancer from the Young Wagilak Group performing 'Crossing Roper Bar' with the Australian Art Orchestra at the ANU's Llewellyn Hall.

[Daniel Wilfred - Aboriginal Songman, (in collaboration with the Australian Art Orchestra)]


So one interesting thing is that their auditory imagination is encyclopedic (unlike our own culture, where everything is relegated to print, so it doesn't have to be remembered) -
Anything you have to remember there, you gotta remember fast!  So, as in the development of any kind of muscle, or any kind of exercise, continuous exercise of that faculty develops it fantastically, and the capacity for people to remember is almost unlimited.. (from our point of view)..


["Old Man's Death" - by  "Old" Tutuma (Tutuma Tjapangati) (1909-1987))  - Aboriginal art from Papunya Tula Artists, c.1972-1974 - Museum and Art Gallery of the Northern Territory, Australia]

The song cycle will not only be the migration-map route, and all the gas-stations and all the water-holes on the way, it'll also be for death ceremonies. Corpses are laid out, and the songman will lead  a three- or four- day, or even a week-long, recitation of the path of the soul of the dead person from the particular spot where he died (so, if it's in Arnhem Land, over the geography of Arnhem Land, naming all the flowers, and the birds in the air, the color of the ocean, islands in the ocean toward New Guinea, going straight north (where, apparently, the souls went - to New Guinea, apparently, or were considered to go north, up to New Guinea, for (the) afterlife). So there's a complete geographic and theological encyclopedia of everything the soul is likely to meet on its trip to New Guinea

I don't know what the structure of other ceremonial songs would be. I just heard migration songs and funerary chanting, and children's chanting. 

[Audio for this class is available here (starting at the beginning and running through to approximately eleven-and-three-quarter minutes in]   

Friday's Weekly Round-Up - 134

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[Allen Ginsberg - Photograph by Alain Dister  - via "Beat Generation/Allen Ginsberg" at ZKM

Big Allen-celebration in San Francisco this evening, Beat Reunion For more details here.  

The current July/August issue of Poetrymagazine includes this memoir by Marjorie Perloff - "Allen Ginsberg - Remembering A Rose Rabbi" - "I have been listening to (his) lectures and marveling at Allen's interest in the minutiae of prosody", she writes.

She recalls his participation at the 1993NPF (National Poetry Foundation) Conference (on American poetry of the (19)30's) -  ("(he) had been invited to pay homage to the ninety-year-old Carl Rakosi..."), recalls too, a later (sadly, their last) meeting; Allen, poignantly ignored, unrecognized in, quite literally (!) - A Supermarket in California (of all places!) - "Stanley Grinstein found us, and Allen said goodbye and toodled off into the sunset, No one in Gelson's had recognized him. I never saw him again".    

Beat scholar (the author of American Scream), Jonah Raskin recorded last week (for local station KQED) a brief Ginsberg commentary. Not quite sure about the forthright declaration in the opening sentence - "Allen Ginsberg, the Beat poet, never married, never defended the institution of marriage and never defined himself as gay" - (uh?) - but we'll agree with the basic thrust, with the rest of the piece - empathy and safety - "While you are not safe, I am not safe" (he's quoting "Howl", of course) - " (H)e (Allen)", Raskin writes, "felt that safety matters as much as life, liberty and the pursuit of happiness." 


The American Reader features this July 1952 letter of Allen's to Neal Cassady (in case you missed it)     


and Letters to Allen - from Herbert Huncke, on the new Huncke site, Huncke Tea Company, worth perusing.

An important posting this week on Dangerous Minds (one of our favorite sites!) by Kimberly J Bright - "The Feminist Backlash Against the Beat Generation - Cool Finger-Popping Daddies or Misogynist Jerks?" - Yes, this is not a simply-settled "debate" - the vexed question of "sexism" and "the Beats" - the issues remain abiding - "The backlash against the Beats in general, and (Jack) Kerouac in particular, is becoming more evident", she writes (and outlines and surveys some of the recent debate) - Her conclusion is a measured one: "Taking Beat literature out of the context of the time and culture in which it was written robs it of too much of its power and importance" (and) "It's unrealistic to examine written works from the late 1940's and 1950's and excoriate their views of women based on modern Feminist standards that would have been quite alien to men and women of that time".  Hmm.. Even so..






[Tuli Kupferberg -from a 1992 live performance - two videos by Lannes Kenfield (A Poet's Riddle and An Anarchist's Parable) - via "Tulifuli" ( Thelma Blitz)]


Three years ago today, the great Beat hero, Tuli Kupferberg died. We purposely saluted him alongside Pablo Neruda - here.  Thelma Blitz triumphantly keeps the flame burning with her extensive selection of Tuli videos... Her Tulifuli You Tube channel (several hundred videos now available) is (very good to know) accessible - here

Cultural zeitgeist note, as we sign-off this week - Allen makes it to GQ Italia! (well, kind of) - bravo!

1968 Beat Exorcism

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Thelma Blitz's dutiful documentation of The Fugs and, most particularly, the late great Tuli Kupferberg, we mentioned yesterday. Here's a montage by her to audio of a fabled and curious event - the 1968 "Exorcism" at the Grave of Senator Joe McCarthyin St Mary's Parish Cemetery, Appleton, Wisconsin. 

Imagen de Joseph McCarthy


Ed Sanders, in his recent memoir, Fug You, (despite contrary, incendiary, reports), describes the action as "dignified and respectful" (occurring, as it did, just a few months after he and various other Vietnam war protesters staged their famous (absurdist but necessary and sincere) exorcism and (attempted)levitation of the Pentagon - Allen, with his bardic presence and mantra-chanting, a singular and significant participant in both events). 

Their plan was to "lecture the ghost (or summoned apparition) of the Red-baiting Senator for his homophobia" and for "the careers wrecked through falsehoods". Allen, Ed, Tuli, and approximately 75 people gathered at the location. What happened that chilly afternoon in February (miraculously preserved on audio-tape) may be listened to here

Tuli - "Somehow (a) reactionary radio commentator in Chicago had us pissing on the grave, but it was (the) exact opposite, it was beatific. We were told we were going to be arrested, but we left at midnight for Madison in a secret caravan and we got home safely"  




[Ed Sanders & Allen Ginsberg & Company - Appleton, Wisconsin, 1968 - At The Grave of Senator Joe McCarthy]

Fugs Howl

Spontaneous Poetics - 102 (Mayakovsky)

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Image from www.v-mayakovsky.com
[Vladimir Mayakovsky(1893-1930)] 


AG: There's another development, in the 20th Century, of social poetry, in Russia, with Mayakovsky - poetry that was meant to be read in communal circumstances, like in factories. In Russian, the rhythms and the rhymes are more obvious, and sometimes as strong as Vachel Lindsay - particularly in Mayakovsky. There's one poem (of his) called "At The Top Of My Voice", which I'd like to read. This is (in) a translation by a fellow named Herbert Marshall. I've had it on the reserve shelf (in the library) and it'll be there for the rest of the term. It's a very good translation - and a rare translation. I first got the book from Frank O'Hara - or, I first saw the book in Frank O"Hara's hands - and it was his source, this particular edition, for Mayakovsky. I found another copy of it in India. It was published by the Current Bookhouse, Bombay, 1955. It was one of the earliest volumes of Mayakovsky published. Marshall has done more translations. There have been other translations of Mayakovsky, but [1976] I never saw one that was (as) solid as this, I guess... Give me a moment to find my text... Vladimir Mayakovsky... (it's) called: "Twenty Years - An Exhibition of the Life and Work of Mayakovsky" - it was done, in 1930, in Moscow, and this was his lecture. He was being attacked politically, and so he was, naturally, reciting for his life. It was a self-justification, but it was to his Communist Party comrades, his Com-Party comrades. I'll read you the end of his speech: 

(Mayakovsky) : "I do not intend to give elaborate dissertations here today. I have only to say a few of these preparatory explanations so that the lads here can ask you questions, offer suggestions about my future work and any practical suggestions, etc, etc.. I'll go on with the reading of my poetry. (He (Vladimir Mayakovsky) reads)... There was a break of two or three years in my work when I did not like poetry at all. I was busy with painting and drawing then. Only from the years of 1912-13, I started regularly publishing my (writings) and literature definitely became my profession. I've read you some of the things of 1912. I must say (that) these things are a bit complicated, and that they've often been criticized as incomprehensible. So the question of a clear meaning for everybody rose in front of me and I started to write more for the masses (He reads)...I shall now read a few things, as you can't judge by only one thing.My last word is about the exhibition as it totally explains and defines what I do (or what I am working (on) really). Very often, lately, those who are annoyed by my literary publisher's work, say that I have forgotten how to write poetry and for that posterity will give it to me hot. I am a determined fellow. I want myself to speak with my descendants and not to wait and see what my critics in the future will tell them. Therefore, I address myself direct to posterity through my poem. (He reads - and the poem is titled here - "At The Top of My Voice" - "At The Top of My Voice, 1930, First Prelude to a Poem of the Five-Year-Plan" - and the footnote says, "a second Prelude, a love lyric, was incomplete when the author committed suicide on April 14, 1930, about three weeks from the date of this reading"] 


I thought it was... As we began with communal poetics, I thought Mayakovsky was a kind of a funny, twentieth-century entry into the muse-ic sweepstakes.

[Audio for this above class is available, starting approximately sixteen minutes in, (the reading of "At The Top of My Voice" appears approximately twenty minutes in),  through to approximately twenty-eight minutes) here]    

and for a timely "update" on the memory of Mayakovsky, see here.        

Spontaneous Poetics -103 - The Blues Intro - 1

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AG: Another current aspect of communal poetics that I also wanted to touch on ... is an American form, which began in improvisation, basically, I’m told, an iambic pentameter line. The rhyme scheme AAA, three rhymes in a row - so it’s a triplet, a three-line verse. Usually, the first line and the second line are repeated. The origin was in, probably, unaccompanied solo, or solo with very simple instrument(s), (it’s a musical form). Does anybody recognize the form I’m talking about?

Student: The Blues

AG: Yeah. American Blues. I’ve been studying Blues for some time now, and, not being a musician, I had difficulty, I had forty-six years of difficulty, trying to figure out what the actual form was. (altho’ it’s an obvious thing, for some reason or other, I couldn’t get any musicians to explain it to me, in a way that was simple enough for me to pick up on). I ran into... one book and one anthology of recordings that I found useful. The book (which I think we have in the library, or will have in there) is The Blues Line – A Collection of Blues Lyrics From Leadbelly to Muddy Waters. It’s in paperback now, Schirmer Books (Music Publishers) [update – now available from Da Capo] – compiled by Eric Sackheim. The dedication is “To The Memory of  Go Toba In (1180-1239), who had a vision of what an anthology might be’’ [Allen turns to Philip Whalen]. Do you know what (who) that is?


Philip Whalen: Go Toba was a Chinese Emperor. He is (who was) the guy who ordered what is now known as the ManyoshuManyoshuis a collection of.. - What was the date again?

AG:  1180 to 1239

PW: Yeah,  Manyo..  was done even a little earlier but he may..he may have been the guy that.. if he didn’t order the Manyoshu, he ordered theKokinshu to be put together, which was the next Imperial anthology, There were about eleven anthologies of Japanese poetry..  - and that was Sackheim– Sackheim has lived many years in Tokyo..

AG: He still over there?

PW: He’s an old friend of Cid Corman and I had dinner with Cid and Eric in Kyoto, yeah – and Cid was trying to interest him in publishing a book of mine and Eric didn’t like it and that was the end of that, but, anyway, the book..he did The Blues book and then he did..he did another thing of  translations from Chinese and Japanese poetry which is very interesting and I can’t think of the name of it, of the damned thing, but it’s one of the best translations of Oriental stuff that I’ve seen because Sackheim has a tremendous ear, he’s really got a good feeling for the way stuff moves and the way it sounds and so his.. I can’t think of the title now, but it’s published by the Grossman outfit [Grossman/Mushinsha] [The Silent Zero In search of Sound, Sackheim's anthology of early Chinese poetry, was published in 1968 - Silent Firefly - Japanese Songs, had been published five years earlier]



Student: In Japan or in America?

PW: Well, both. In this country, Grossman handled it. But he had his own thing, that Mushinsha imprint was his own invention, and he published Corman’s translation of the Back Roads to Far Towns that Bashotravelled, a diary with poems ["Oku-No-Hosomichi"], (reprinted, in 2004, by White Pine Press), and, oh, several others, several other books, something Will Peterson and his wife translated also from a modern Japaneseshort story, who’s name escapes me..it’s quite beautiful)..

AG: The reason I’m recommending this book, particularly, is that there’s a great treasury of American oral (poetry) - as great as the treasuries of English folk song and Anonymous Ballads - that has never been taken into the canon of American Literature for teaching by the Academy (although some of the strongest poetry is there and some of the most interesting forms - that is, forms that are suitable for improvisation). Our poetry had become so deadened that it was no longer.. It was not only..  (It had become)sort of.. unsociable, by about 1940 - unsociable, in the sense that it was (a) somewhat elitist  practice, in the sense that it was for the eye and the page, it wasn’t vocalized, and it was, what we called in those days, academic, in a sense that it was.. the references were basically to other poems rather than to a common life. It wasn’t, certainly, for a  village group, or for a communal group, or for a family group, or for a gang of friends . The Blues were for a gang of friends. And so, I found myself evolving more and more toward making use of that form. Now that I find myself coming back to a definite forms (forms) and.. I find myself coming to Calypso forms and Blues and...sing-able Ballads, (rather than going back to an imitation of lyrics by A.E.Housman or..(Sir Thomas) Wyatt.. or Edward Arlington Robinson, which were the common standard verse forms taught when I was going to grammar schoolor high school and college). I don’t know what kind of verse forms were taught you when youwent through high school (apparently, it was an enormous chaos, where people were teaching Howl, or not teaching anything, or had abandoned all classical forms). The first time I taught a class atNaropa, I found that over half the students had not read Shelley’s “Ode To The West Wind”, so I was taken aback, because I thought I was going to be teaching Corsoand myself and Kerouac, and I found (that) I had to go back and start teaching The Seafarer.

The first term, for those of you who weren’t here, the first term, first session, I started with Ballads, English Ballads (well, actually, I started with Woody Guthrie because 
Ramblin' Jack Elliott was here and so he gave some account of his relations, his meetings with Guthrie and the first songs he learned) – and worked.. and then went back with Helen Adam, who was visiting, who was a great balladeer, went back to Twa Corbies”, and early Scottish and English Ballads.

Well, the reason I bring up this book is that it’s one of the first sophisticated, literary, literate (literate and literary) compilations of Blues forms, and they're written down in a.. some of them were published in Cid Corman’s magazine, Origin– which originally published a lot of early Olsonand Projective-style verse. So, as you can see, if you can see the page, a page looks not like the square, squared-off, transcriptions of Blues that you might find in Sam Charters books, or earlier transcriptions of Blues, but they’re arranged according to breath-stop, that is, where you’d stop to breathe in the middle of a line  "Things ain’t now/ nothin’ like they used to be.." - [Allen begins vocalizing] - So it's "things ain't now/nothin like they used to be" I wanna put the first stanza up on the  board.  [moves toward the blackboard]

(You’ve all got the homework? Please write a poem about Patti Hearst? – I’ve got mine done already! – Homework due Monday! – I’ll read mine if you bring yours in – See, I’ll be teaching Monday 'cause Phil had two classes, so we’ll split the classes – I’ll be coming to his, also... ok)

[Audio for the above can be found here, beginning at approximately thirty minutes in, and concluding approximately thirty-seven-and-a-half minutes in] 

Spontaneous Poetics - 104 The Blues Intro - 2 (12-Bar Blues)

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[Allen continues with his Blues class, reading out the lyrics (or, more accurately, one set of lyrics) for Richard "Rabbit" Brown's classic, "James Alley Blues" 

"... (times ain't now) nothin' like they used to be
Oh, times ain’t now nothin' like they used to be
And I’m telling you all the truth - ah! take it from me 

I done seen better days, but I’m putting up with these
I done seen better days, but I’m putting up with these
I could have a much better time, but the girls now are so hard to please

'Cause I was born in the country, she thinks I’m easy to rule
'Cause I was born in the country, she thinks I’m easy to rule
She try to hitch me to a wagon, she wanna drive me like a mule 

You know I bought the groceries, and I paid the rent
Yeah, I pays the groceries and  buys the rent
She make me wash her clothes but I got good common sense

I said, if you don't want me, why don't you tell me so?
I said, "if you don't want me, why don't you tell me so?
'Cause it ain't like a man has got no place to go

I believe I'm giving you sugar for sugar, that you'll get salt for salt
I believe I'm giving you sugar for sugar, let you get salt for salt
And if you can't get along with me, then it's your own fault

Now you want me to love you, and you treat me mean
How do you want me to love you, if  you keep on treat me mean?
You're my daily thought and my nightly dream

Sometimes I think that you're too sweet to die
Sometimes I think that you're too sweet to die
And another time I think you ought to be buried alive!


















One other thing… how many here are musicians and know there’s a twelve-bar blues, right? right, musicians? – This is a twelve-bar blues. How many here know the chords on the twelve-bar blues ?  Raise hands.. Well, ok, a small minority, actually. How many do not know the chords in the twelve-bar blues? - ok - how many here know what "chords" are? - [small show of hands] - ok, so that’s real simple then. I’ll teach you the Blues then! - (it's) very simple..I’ve learned it, so it must be (simple)!

[Allen returns to the blackboard] - So, leaving this, to begin - "C" – there's only three chords to begin with – there's a basic, basic structure - Can everybody see now?

PW: Can you all see?

AG: No? - Put it [the blackboard, presumably] in the center. 

It’s so simple, I realize, it's so simple that, actually, ..there’s no reason why everybody can’t know how, actually, to make up a Blues (or (indeed) how to sing them). The first line is all one chord. I guess. (What would you call it? the major chord? – is that what they call it? the major chord? – "C" here, in this case).
[Allen sings along] – "Times aint now, nothing like they used to be"  - so that’s all on one chord - "Time.." - Everybody know how to make a... most people know how to make a "C" chord -  [so, this time, with harmonium accompaniment] "Times ain't now, not like they used to be"

Then, in the second line.. this (first is) also known as "1" or "C".. and then it goes up to "F" chord (and that is "4" - "1" (to) "4", right? - "Times ain't now, not like they used to be" - go back to the "C",  at the end of the last syllable of the line you go back to your tonic (1). So, the second line is.. First one is  "Times ain't now, not like they used to be" - then up two on that.. So, (on) the last syllable you go back to where you began - Is that all clear? - And then, a little bit into the third line, you go to the 5th, or, in this case, "G" - and the third line goes down. We had.."Times ain't now, nothing like they used to be..", then up at the "F"  - "Times ain't now, nothing like they used to be"..  and then to the 5th, or in this case "G"  - and, after one or two syllables, depending on where your rhythm is going (that, in your ear, you can hear) - "Well I'm telling you all the truth, Oh, listen to me". So you come back to the "C' at the end.

This was the song I learned Blues on and it's so straightforward and simple that it seems to me it's possible for almost anybody to learn, if I can learn  (because I was sort of resistant to understanding music, or, understanding anything that simple).

Student: What's that "14151" that it says here?

AG: Er..yes.. 1-4-1-5-1 - er.. they're generally used by.. I don't know if they're...they're generally used by jazz musicians, or folk musicians, to indicate this could be done in C-F-G, or it could be done in G, G-C-G, D  - So, in this case the sequence would be 14151 again. In other words, in case you want to use a different set of chords, that's the formula - 14151 - What does that mean?  14151?...

I don’t want to get that complicated into the music or the theory. It’s just that most people know how to make a C chord and an F chord and a G chord, and if you can do that then you can be Bob Dylan, ‘cause that’s all he knew when he started out, when he did his first records, and you can sing an infinite variety of blues with just that basic set of three chords, and there are some songs that are only two chords, actually (some popular songs and ballads that you can do with two chords). The original is by Richard “Rabbit” Brown and I made a rough dub of Richard "Rabbit" Brown  (which is 1929) singing "James Alley Blues" – this is called.. [Allen plays a recording] - That’s taken off Harry Smith's Folkways anthology of Blues, it’s available.

I think it’s time. I’ll continue, I think, with some more blues, and follow this up next period.

[An audio recording of the above is available here, starting at approximately thirty-seven-and-three-quarter minutes in, through to the end]  ..

Spontaneous Poetics - 105 - The Blues Intro - 3 ( & Come All Ye's)

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AG: Well it was the dream, it was the possibility of actually saying what I thought. Well, in any kind of poetry, like in "Howl"or "Kaddish", or later poems, but also in the Blues form. Since, especially since, there’s a tradition with songs like that, of expressing your most private feelings with humor and melancholy – so that kind of song has always been a vehicle for some kind of outlaw feeling - and there’s also a genre of ballads, which are Outlaw Ballads, which you’ve heard aboutwhere there’s a public announcement that you’re going to make a statement that’s not in television, or the newspapers, or in the King's records, or in Court language. So there’s another genre that I began picking up on,
of older ballads, 0f the "Come All Ye"– "Come All Ye Merry Gentlemen and Listen To My Tale / I’ll Not Detain You Long and Yet I Will, Forthwith, Wail", or something..  [to a Student] - You have your hand up?

Student: Do you think the Blues is essentially a sexist form?


AG: Sexist form? Not necessarily. It could be political. But what do you mean by sex-ist?


Student: In a sense that, you would say, there were defined strict roles for men and women with womens' being based on satisfying men’s desires, and...


AG: I don't think so. There were certain stereotypes, dealt with sometimes, humorously - but, actually (no, it was) non-sexist, in the sense that a lot of the great Blues singers were women.


Student; But they could still be perpetuating (the stereotypes and..)


AG: Well, I think it would vary a great deal..I don't think you could.. there is an element of phony sexism, in the sense of ironic sexism, but it's so.. sharp and so intelligent that, by sometimes stereotyping those, it's protesting against it. Actually, (in) the ones (the Blues) I was playing (will be playing), by Ma Rainey, she was putting down her man.. finally. She was saying, “If you did not want me, you had no right to lie”- “I’m gonna buy me a pistol just as long as I am tall/ lord lord lord, you’re my man and cannon ball/ If you don’t have me you won’t have no gal at all. That's the sort of opposite of the macho dominant.


Student: (But) that's very common to in...


AG: Yeah. So.. Among the.. one of the early “Come listen to me” - "Ye gallants so free – all (that) you got – "And I will tell you of a bold outlaw that lived in Nottinghamshire" - "that lived in Nottinghamshire.."  So, it was all about Robin Hood at the beginning... (well, this was "Come listen to me" not "Come all ye", but...)


I like the "Come All Ye" form, it’s a.. apparently it was.. I had.. there was a little book on Ballads [Living With Ballads]  that has some transcriptions from a local pub balladeer byWilla Muir, Edwin Muir’s wife, English poet’s wife – “Come all ye, listen to me and I’m gonna sing you a sang/ and if you all detention pay, I’ll not detain ye lang/ Like a fool I married a wife/ my fortune for to try/ 'Twas the cause of all my strife /'Cause she was the real McCoy" – Her commentary here is: “Both Harry and Sandy’s songs were products of oral tradition. Neither of them had ever possessed a song book, nor was it likely that they ever would. Sandy’s song was in the patter of “Come All Ye’s” brought to Scotland by Irish harvest labourers..”

Geoffrey Grigson , The Penguin Book of Ballads

 And in this little Penguin Book of BalladsI just got hold of,there are a couple of samples: 

“Come all ye young fellows that follow the gun

 Beware of going shooting by the late setting sun
 It might happen to anyone as it happened to me
To shoot your own true love in under a tree 

She was going to her uncles when the shower it came on

She went under a bush the rain for to shun
With her apron all around her I took her for a swan
and I levelled my gun and I shot Molly Baun

I ran to her uncle in haste and great fear,

Saying , "Uncle, dear uncle, I've shot Molly dear
With her apron all around her I took her for a swan
But oh, alas, it was my own Molly Baun

I shot my own true love, alas, I'm undone

While she was in the shade by the setting of the sun
If I thought she was there I would caress her tenderly
And soon I'd get married to my own dear Molly

My curses to you, Toby, that lent me your gun

To go out a -shooting by the late setting sun
I rubbed her fair temples, and found she was dead
A fountain of tears for my Molly I shed

Up comes my father and his locks they were grey

"Stay in your own country and don't run away
Stay in your own country till your trial comes on
And I'll set you free by the laws of the Land"

All the maids of this country, they will all be very glad

When they hear the sad news that my Molly is dead
Take them all in their hundreds, set them all in a row
Molly Baun she shone above them like a mountain of snow.







And there's "The Buffalo Skinners" - which is probably American - "Come all you jolly cowboys and listen to my song/There are not many verses, it will not detain you long./ It's concerning some young fellows who did agree to go/And spend one summer pleasantly onthe range of the buffalo/ It happened in Jacksboro in the spring of seventy-three/ A man by the name of Crego came stepping up to me,/Saying "How do you do young felllow, and how would you like to go/And spend one summer pleasantly on the range of the buffalo?".. and so forth 





And there's a modern imitation by Oliver St John Gogarty who was the "stately plump Buck Mulligan" of the first line of Joyce's Ulysses, a doctor man - "Come all ye bold Free-Staters now and listen to my lay/And play close attention please to what I got to say/For 'tis thetale of a Winter's night, when last December drear/When Oliver St John Gogarty swam down the Salmon Weir".. That was the beginning of that. It's about.. It's.. 

Student: Allen, that poem is not by Gogarty, it's by.. William Dawson

AG: Oh yes, you’re right, by William Dawson, right on, true enough, (well (in mitigation) I just bought the book ten minutes ago! 
I had a.. there's "the wild Australian boy" - "Come all ye wild Australian boys, and listen to my song". I did a version of that – "New York Youth Call Annunciation" -  “Come all ye Jewish boyfriends, that live here in New York.." - which I’ll play. My voice is somewhat strained in this but I think you can hear the words.  [AG plays an audio recording of his own  "Come All Ye"] - "When God stiffens your spine/Only emotion remains" - That's a goof, the last line. I was paraphrasing (Ezra) Pound, Pound's line - "Only emotion endures" 
   
So, what you have there is totally personal and private sentiment in somewhat.. in either a sexual prophetic strain, or erotic prophetic strain, or ecological prophetic strain, with.. beginning, ”Come all ye”.
So it’s really in a.. in some respects, very similar to the Australian Aborigine motif of the shaman, or bard, or some songman, assembling the multitudes to make a social pronouncement, that comes from the unconscious of the tribe, or comes from the past experience of the tribe, or “purifies the dialect” of the tribe (a line of  (T.S.) Eliot, actually! -“since our concern was speech, and speech impelled  us/ To purify the dialect of the tribe/ And force the mind to aftersight and foresight”

Student: What was the origins of the "Come All Ye"?

AG: God, I don't know how far back it goes. InWilla Muir’s book, brought over to Scotland by Irish harvesters, so it was a village…actually a village agrarian cultural song where you’d have a..minstrel, probably.. (it) may have come from the earlier bardic peregrinazione[Allen intentionally Italianizes pronunciation] in Wales, or anywhere in England, where the Bards went from town to town, when there were no newspapers and no radio, and served as the gossip-mongers, or proclaimers of war news, or state news.. (They) might have come to town and started a song, “Come All Ye, Local Villagers/ And Now I Will Ye Tell/ What To Our Dear George The Third Most Happily Haply Fell", or something – “America declared itself Independent This Year/And Not One Mighty Englishman Would Care To Shed A Tear”  - So, it would be a.. there would be a.. the bards.. the Welsh bards would go from town to town, on what they called peregrinaziones (or visitaziones, which is kind of nice - a visitation - by the bard to pronounce the news (actually, to tell who got married to who, or what battles were won and lost). And (so) the "Come all ye"? might just have been just a simple functional
"Come all ye" - "Come listen to my song and I won't be long" - I imagine it would grow out of that kind of situation. Not much different in a way from the Dylan-esque bardic role., where, say, in the Hurricane Carter song (or any other song that had some social content), he.. The tone is “Come All Ye" – "and I’ll tell you now this secret story that nobody really knows, that wasn’t in the newspaper, although it’s.. the secret shows”  - But (And) that function can be done with ballad. But (and) then, what happens when you got a giant modern state with newspapers, magazines?, then you still, you still have the songman’s function in some form or other

Student: (You need amplification)

AG: Well, if you wanna do it on the mass-media, yeah. You've got to get it so. If you want to do it on mass-media so it can be heard clearly on juke-boxes, on car-radios and in little cassette machines  you have to have very  strong thump bass, keeping the rhythm, which means you have to build a very.. you have to lay down a rhythm track, which is the string bass (or electric bass) and drum, to keep a steady rhythm that can penetrate through the bones of the automobile, or through a bar-room full of crowded screaming talk (actually, that’s the technical key to pop – body-penetration) - But, I don’t think, since Dylan and The Beatles, that the.. well, actually I don’t think that..  Richard "Rabbit" Brown, the music is exquisite, but the words are equally exquisite. And in Dylan, the language became predominant, and the words were built around the language (I mean, the music was built around the language!) Naturally, you get good musicians.. You need good musicians because, with..a..with good black musicians.. genius musicians, or genius white pop musicians, every rendition of the song will be different, metrically, so it’ll be different phrasing, because the song will be interpreted differently each time. So that, for instance, Dylan never sings the same song twice in exactly the same way, and he has to have musicians who are alert and listening to him and following his intonations and hesitancies. So it’s not just cut-and-dried music, where they know their parts and they know their harmonies and they play them, they actually have to, each time, be on their toes, walking a tight-rope, listening, because he changes the time, he slows the time down. He might begin in different kinds of time, he might even begin in a different key sometimes – and they never know.. in advance –  and so they’re trained to do it as old-time improvising jazz musicians (or they train themselves), which is why I found it useful to use his musicians, because my time is so bad! – that they were used to paying attention to the words and finding out what the words (meant) (meaning), and making intonations in their instruments to follow that. 

[Audio for the above disquisition may be found here, starting, approximately twenty-nine-and-a-half minutes in, and through to the end of the tape]  


Friday Weekly Round-Up - 135

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[Vladimir Mayakovsky (1893-1930) photographed by Alexandr Rodchenko, 1924]

Mayakovsky's Birthday today. We'll alert you to some of our earlier Mayakovsky postings - here, here, and here.

Michael Kurcfeld's video over at the LA Review of Books on the Jean-Jacques Lebel Ginsberg & Beats celebration is well worth perusing. See here.  




San Francisco's Beat Memories, the travelling show of Allen's photographs is still up (so, if you're anywhere in the vicinity of the CJM (Contemporary Jewish Museum... need we say more?)   

Did we run this review? - one out of of many, (this is Renee Ghert-Sand, in the Times of Israel

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[San Francisco "Beat Reunion" Program - Photograph by Neeli Cherkovski]

The Allen Ginsberg Festival last week, linked to this, was, by all accounts, a great success. Here's a shot of the crowd who made their way, last Friday, to the Mechanics' Institute, to hear Steve Silberman, Gerald Nicosia, Jerry Cimino, Neeli Cherkovski, Alan Kaufman,Brenda Knight, among others..    


                                













[San Francisco "Beat Reunion" - Photograph by Alan Kaufman]

Simon Warner (of  "Text and Drugs and Rock n' Roll") was recently subject to an hour-long special on WBEZ Chicago's "Sound Options" with Jim DeRogatis and Greg Kot.  Audio for this (starting about 3 minutes in) can be found here (a brief five-minute segment can be found here


We hear William Blake's house is up for sale, in genteel Sussex, England. 

The new old Bob Dylan , "Another Self Portrait", sounds interesting.

Peter Orlovsky & Jackson MacLow 1975 Naropa reading (with harmonious introduction by Allen Ginsberg)

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Peter-Orlovsky







Continuing with our choice selections from the remarkable Naropa Institute Archives. Here's Peter Orlovsky and Jackson MacLow from 1975. (Allen, accompanying himself on harmonium, chooses to improvise/ sing the introductions on this particular occasion).
A transcription of his introduction follows:

AG: (The) Kerouac Institute for the School of Disembodied Poetics will now continue its cycle of poetry readings by famous nuts and neurotics and people who watch their diet-etics/ two moralist vegetarians, years gone by, Jackson MacLow and Peter Orlov-sky. Peter's the Professor of Bucolic Poesy, a pastoral poet and  farmer boy is he, originally, also a Beatnik, as you know, who William Carlos Williams praised for his great lyric flow. Oddly, of all the poets of the mid 1955's, Peter Orlovsky was praised by William Carlos Williams as the best Beatnik lyric poet alive, his talent recognized by the old kind-eyed guru. Now Peter Orlovsky's, Bucolic Poetry Professor, teaching you. He taught his class this afternoon, tonight, his poesy he'll read into your ear...... or make up whatever he can think of might be.  
Participant in many poetry readings, historic events, from 1955 San Francisco to Chicago.  He has made a great golden angel in the poetic heavens of Amerikee - and so he'll be here at Naropa, for a Buddhist boy he also be. He took his refuge vows from Kalu and his bodhisattvas too, although he's been a bodhisattva decades long now, yes, a true blue. An original participant of the establishment of the dharma in the land. Peter Orlovsky, called by (Jack) Kerouac (as) a saint, has always had a hand in creating the ground and atmosphere for the suffering we know so well, and has spent many years rescuing his brothers from their hell, in mental hospitals, or cities, or the hells of amphetamine. Peter Orlovsky (has) wandered around and been the strong-arm man, the guardian angel of the poets, the great bicept-ed fool (for Peter Orlovsky, humble boy, has followed golden rule
         
But there are two poets here tonight. The second who will read is Jackson MacLow in the red shirt and several pairs of beads. Jackson MacLow's bibliography includes many a beautiful rare book - 22 Light Poems, Black Sparrow, L.A, 1968 - take a look! - The Pronouns, London, (19)71, from Tetrad Press, issued forth, 4 Trains from Burning Deck, Providence, in 1974. Stanzas for Iris Lesak, from Barton, Vermont, Something Else Press is one of the thickest volumes of chance poetics that you'll ever find. 36th Light Poem, Permanent Press, (19)75. Several of these volumes Jackson's brought, and so, you or your wife can buy then here at Naropa, if you want to see his latest work. As well as if you look it up in the library -An Anthology (edited by La Monte Young, in 1963). Don't shirk the proper study of the poets we bring here. You'll find that, of his work, it is among the most earliest and dear of the chance operation poetics and music practiced in Amerikee - 1954,  with John Cage, he worked on that thing which is eternally a representation of the first simultaneous spontaneous event. The '5 biblical poems" he did , in 1955, for three voices  (for Henry Cowell) was one of the first chance operational poems presented in America that we know. It influenced John Cage's chance operations to include language. So, Jackson is one of the fathers, yes, a father is MacLow. He's also been influenced byDaoand (I Ching) The Book of Changes too. A pacifist anarchist, he was the first man to sit down and refuse to join the air-raid drill and hide his ass underground. That was back in 1955 - City Hall Park, New York. (That's a piece of anarchist resistance that goes back, for true work, almost as long as the deep record of William Merwin [Merwin is there in attendance] and early men, at that too - refusing to take shelter from the Bomb - amazing! - wouldn't you spend a couple of days in jail for refusing the air-raid drill) - and in that chance operation he as well influenced Julian Beck and Judith Malina of the Living Theater, those days, which began a huge and beautiful pacifist wave. 

Kabbalah('s), also, Jackson MacLow's music in the back of his brain. He also, like Orlovsky, fled from sorrow's reign to Kalu Rinpoche for his vows, refuges (and) bodhisattva too. And now I'll end my song, and the poets will speak and sing to you."   

Peter Orlovsky begins the reading, "I'll read the first poem I wrote in Paris, 1957" - "Frist Poem" - "Then I wrote another poem called "Morris", about a young kid in a mental hospital in New York City, where I worked in 1959" [Peter reads "Morris"] - "This is a sex experiment in Tangier - making love with Allen (and I got the typewriter to write it down) -  [reads from "Sex Experiment"] - "This is a poem I wrote ten years later, after having been in India, 1961 - Benares ("When in Benares, in 1961, Summer, I was so lazy"..."the last bastard of a selfish human creep sleep") - Then this is a poem I wrote recently - "But because the military now gets a hundred million dollar budget for war study...")

Peter reads next "Poems From The Subway" -  ("There goes Adam and Eve.." .."let the subway be our Greek meeting-place.."..) - That's a poem I wrote taking cough syrup ( I was addicted to cough-syrup for years - like an idiot!), so you go into a funny reverie.. 
reads next - "Second Poem" ("Morning again. Nothing has to be done. Maybe buy a piano or make fudge..".."..walking over a bridge of flowers"), then "Snail Poem" ("Make my grave the shape of a heart.."), then "My Bed is Covered Yellow" ("O sun, I sit on you..".."O yellow bed, all the news lay on you at one time or another") - "I got a phone call from my heart".."I waited in fear" - concluding with "Scrambled Leaves Poem" ("There's our small country dump with ten thousand pounds of township leaves..."..."...and that it's not good  to smoke, he thinks")

Jackson MacLow: "I'm going to do a variety of things tonight. For about twenty years, I've been working in the interface between music and other arts, poetry and other arts, especially music, but also theater, dance, video and drawing (and) painting, and at this interface one can do various conversions, and one thing that we're [sic] going to do tonight is take something that is a drawing consisting of 960 words that are derived from the name of a friend of ours - Peter Innisfree Moore, a great photographer. We're going to play these words as well as say them, by playing the letters, by a sort of translation system, and we produce a piece by a combination of having to keep the actual pitches that are indicated by the words, but making free choices of how we do it, by listening intensely, and being aware, in every respect, of all aspects of the situation. So we're going to be doing three pieces of this sort. the first one I'll be doing as a duo with Sharon Mattlin, and then I have a group of people (who's names I have, I hope, on this list) who will be helping me in the first piece and then the piece that will come at the end. The people who are helping me are... [Jackson enumerates a list of his collaborators] - I guess that's it, did I leave anything out?. Now the first piece is a piece which I call a "gatha", in which I take the letters of a mantram [sic - singular of mantra] (in the case of this first one it's the mantram of Chenrezi)- aum mani padme hum - and, as Allen mentioned, I was initiated into that by Kalu Rinpoche, (and so I'm dedicating at least that aspect of this reading to Kalu Rinpoche). So, we've.. once, this..  You have the mantram, and then a chance-given roll of "A's", "U''s and "M''s. By using random digits produced by a computer. I find places to put, first the row of "A'''s, "U"'s, "M"'s, and then repetition of the mantram Where the letters of the mantram cross the "A"'s, "U'"s and "M'"s, where "A"'s, "U''s and "M"'s occur in the mantram. Other chance operations assign places to the mantram. So once we have this configuration, you get a number of them, any number of mantram. We each perform and follow as a path from any letter, any square, to saying letter sounds, saying letter names, saying the words, finding other words, syllables, and so on, and falling silent in silent spaces. So this is the Chenrezi Gatha - Aum mani padme hum - Sharon Mattlin and myself. [MacLow and Mattlin perform the Chenrezi Gatha] - (next),  "A Vocabulary for Peter Innisfree" Moore, which was, as I say, produced by finding 960 words spelled from the letters of this man's name and then using chance operations to draw them from the list and to place them on the drawing, and then the people on the stage work freely from these materials, but always either saying the word or playing letters that correspond, playing notes, that correspond to the letters - [Group performance of "A Vocabulary for Peter Innisfree Moore"] - pause - " hello..ok..I'm going to a different kind of piece now. This is the "36th Light Poem", in 1962 and (19)68, I wrote a number of poems based.. drawing their basic images from a chart of 288 kinds of light, that I made up in 1962, and these poems I call "Light Poems" and, after the first 22 of them were published by John Martin and the Black Sparrow Press, in (19)68, I continued to write more of them, and so, on New Years Day, 1972, I wrote a "Light Poem" - "In Memoriam Buster Keaton - It's the 36th Light Poem - "In Memoriam Buster Keaton", and this was just published in London (England), when I first got over there, in May, by Robert Vas Dias from the Permanent Press). So just a little pamphlet - [Jackson reads "36th Light Poem" ("As a mad scientist, Buster lights a bunsen-burner flame that starts a series of processes..." .."your karmic residue dissolves in joyous shouts")  [continues]- So, since I like to go from one extreme to the other, this is "A Phoneme Dance, For (And From) John Cage" - It's from him in the sense that all the sounds are just sounds in John's name - and subtitled "A Word-Event For John Cage", (it) was written, September of (19)74 [note here (in "A Phoneme Dance.."), Jackson's use of pauses] - (then) - "Since (19)54, I have been writing poems that are both syntactical, with words and without (words), non-syntactically with words, as well as syntactically..

So here is a poem I wrote in 1958, in which I translated, using some numbers system.. I translated from one book of Joseph Conrad('s) to another - one was a... the novel, The Arrow of Gold, where there's a principal that.. ..it deals with.. a.. Don Carlos rebellion and gun-running. He was actually involved with, and one of the ring-leaders of this, the main ring-leader was a lady named "Dona Rita", and this was a real.. he based this novel on a real period in his own life when he was actually gun-running, and he tells about this in The Mirror and the Sea, where he tells about the real character, "Dona Rita", who really did organize, help organize, the rebellion against the.. there was a collateral branch of the Spanish Royal Family that many people supported in Don Carlos and so this was.. they had little rebellions every so often..
So I translated one into another and I call the poem "Dona Rita Joseph Conrad" - So I drew words from The Arrow of Gold by translating the passages in The Mirror and the Sea, his autobiography, that tell about the actual gun-running [Jackson performs/reads his Conrad-into-Conrad experiment -  "hair grey.."]  
ok, what comes up next is another "Light Poem", another memorial "Light Poem", it turns out, and this was the "42nd Light Poem In Memoriam Paul Goodman", and it was written a little after he died, in August of 1972. [Jackson reads the "42nd Light Poem"]
So I'll do one more solo, I guess, and then we'll do the last piece.. 
Well, one other kind of translation thing (that) I like to do is to work from notations of music to words by... just as we translated the letters of the words into music, in these poems, I translate the notations for.. tones in.. it so happened that I'd done it more often in works of Ancient Music, (although I did a part of a Beethoven bagatelle once, also). So I translate the words, or the features, of a modern notation of an ancient work of music, into a list of words.. usually, from a book called"Bilby's Natural History For Young People" (from the 1880's). So I first did this about the time I was first working with chance operations and early (19)55 with something by M.. - And then a few years ago, I went back to this system and did it to a motet by Dufay, the 15th century motet. So this is.. this is (for anybody who knows it) a translation of the beginning, I didn't work out the whole thing, you see (and) (but) I'd prefer to read the shorter version. It's the beginning of the Gloria[Jackson sings it out - or part of it out - in Latin  - "(Gloria in excelsis Deo), et in terra pax hominibus (bonae) voluntatis. (Laudemas te Benedicimus te, Adorams te, Glorificamus te. Gratias agimus tibi)" - that one!  - Anyway, this is "Dufay" - and you can hear, for instance..   It's for voices and two wind instruments. (We did it on a radio station in New York [WBAI] with two trombones) - doo-doo-doo doo-doo - [Jackson tries to demonstrate the melodic effect] (and) I'll tell you afterwards which lines translate back. Here's "Dufay". It was written in 1969. [Jackson performs "Dufay" ("the Underwood", "whithersoever"..] 

The last one will be..well, I'm going to do a section of, something, part of which was published recently here in Boulder by Jack Collom in (his poetry magazine), "the", and that's..a poem.. in (19)69 in the summer I was brought out to Los Angeles by theLos Angeles County Museum to work in theirArt and Technology project, and I worked with a programmable film-readerat Information International, and produced a series.. what I.. I won't go into what I actually was trying to produce but what actually I have left of it is a series of about 14 poems, of which I have a great deal of print-out from each poem, I (keep) fed in certain materials and the computer fed it out using certain randomizing routines, and I'm going to read part of the print-out of one of the runs of print outs from "the" (there are other parts, there are other parts I think it might be of the same run, that are in the current issue of "the" (number 13) and that's available around town here, or ask Jack. Okay, this is print-out from "the", 14, a PDP3 poem (the name of the computer used). 
[Jackson begins reading, but tape ends and cuts him off]   


Audio note: Allen begins his musical introduction approximately eight seconds in, and concludes at approximately eight-and-a-quarter minutes in, Peter Orlovsky, reading first, reads from this point through to approximately thirty-seven minutes in, 
Jackson MacLow's reading begins approximately thirty-seven-and-a-half minutes in     and runs on to the end of the tape (approximately eighty-five minutes. The audio may be accessed here 

Spontaneous Poetics - 106 - (Blues - 1 - Ma Rainey & Bo Carter)

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AG: I don't know when these were recorded. I think late (19)20's, or early (19)30's. And there are a lot of famous musicians on (here). I think (Louis) Armstrong has got that trumpet. (From the) same recording session, (the) famous "C.C.Rider" (or "Easy Rider") - "C.C.Rider" - (and) the last (one, the other one) was "Jelly Bean Blues". 

[Allen recites the lyrics]"Did you ever wake up with your good man at your side/Did you ever wake up with your good man at your side/My daddy left me this morning, that's why I moan and cry./  He'll make you laugh, he'll make you cry/ He'll drive those blues away/ You'll sit right down to weep and moan and then he'll kindly say/ Lord, I've been wondering where my jellybean has gone/ I done sit right here and look a thousand miles away/ I just can't remember what my baby had to say/ He said, C.C. Rider, someday I'm gone away and I won't be back until you change your ways/ Come back, come back, Hattie, today I'm saying goodbye/ If you did not want me you had not right to lie"  

AG: What I was digging about the Blues- yeah... - "Easy Rider" - so, I guess, a "solid-fucker" - rider - easy-rider - (I think that was just an adaptation for that, Aesopian language, as they say in the Soviet Union, that is to say, slightly disguised language for straightforward erotic directness). That's one of the advantages of both the Blues and the Calypso forms originally, according to Samuel Charters (who was an early pop music expert). The content of Blues were direct, personal statements (there's another line, of Bessie Jackson's,  "I've got nipples on my titties as big as your thumb" - so it's really personal! - it got cleaned up for recording (for) the white public, but, originally, both Calypso and Blues were great vehicles for direct erotic and politic commentary (Calypso, more for political, and Blues, I think, more for erotic)). And they were both forms also that could be improvised to. So you could make up political commentaries. You've heard calypsos which are discussions of local governors or local mayors? You've heard of them, or heard about them? -Well, they are, they exist, anyway - In a way, what they do is, again, they're the songman, (or songwoman), in a modern state, in a modern industrial state, with modern media-homogenized consciousness, going underneath the public consciousness, so, in a sense, giving psychological geography. Just as the Australian Aborigine had to give the topographical geography for the migration cycle, so the Blues shaman (or shaman-ess) is actually laying forth the secrets of private life. It becomes a vehicle.. for mass unconscious (but privately conscious) awareness and communication that would otherwise be forbidden in public discourse - to do it, to commercialize on it - just straight gut-bucket whorehouse Blues, where you could talk about "Pussy, pussy, come home, where's your pussy at?/ You say you got to go home and feed your pussycat/ Come here to my house, we'll give your pussy some good cat-food/Going home alone ain't gonna do your pussy no good" - A sample of that is given in The Blues Line, the book I mentioned (earlier). Do you all have a notation of that? - "The Blues Line, A Collection of Blues Lyrics", edted by Eric Sackheim, Schermer Books, paperback, 1975 - [reprinted Da Capo Books, 2003]


[Audio of the above discourse may be accessed here, for the first nine minutes]




Spontaneous Poetics - 107 - (Blues - 2 - Nellie Florence)

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AG: "Jacksonville Blues" - this is Nellie Florence- Direct sexual content, with tremendous poetry and humor. I guess the need for finding a substitute language to satisfy white ears also was an occasion for creating poetry.

[and keep your ears open for Laughing Charley Lincoln!

Let me be your wiggler until your wobbler come

Let me be your wiggler until your wobbler come
If she be seen with him she gotta wobble some.

Women cryin' danger, but I ain't risen my hand

Women cryin' danger, but I ain't risen my hand
I've got a way of lovin' they just can't understand.

Men, they call me oven, they say I'm red-hot

Men, they call me oven, they say I'm red-hot
They say I got sumpin' the other girls ain't got.

I can strut my puddin', spread my grease with ease

I can strut my puddin', spread my grease with ease
'Cause I know my onions, that's why I always please.

Wild about coffee but I'm crazy about China tea

Wild about coffee but I'm crazy about China tea
But this sugar daddy is sweet enough for me.

Men, they call me oven, they say I'm red-hot

Men, they call me oven, they say I'm red-hot
They say I got sumpin' the other girls ain't got.

One John's in the city, one lives up on the hill
One John's in the city, one lives up on the hill
But the man that I'm loving lives down in Jacksonville. 

[Audio-source, nine-and-a-quarter minutes in , here

Spontaneous Poetics - 108 (Blues - 3 - Allen Ginsberg)

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Student: Are all those (records you played) available on Harry Smith's anthology?

AG: No - The "James Alley Blues" is, Richard "Rabbit" Brown singing. The "C.C.Rider" and "Jelly Bean Blues", both by Ma Rainey, are on a collection of Ma Rainey that may be (on) Columbia (Records), but they're available (there are about four or five albums of Ma Rainey now re-issued [1976]  and they're available). The "Jacksonville Blues", I don't know where that's from. A friend of mine was looking through this book (The Blues Line) and had a cassette, which he loaned me.  

Student: Go up to the Folklore Center in Denver. You'll find it.

AG: Yeah, likely. This book? pr the Harry Smith collection? or that "Jacksonville Blues"? - Everything? - Do they have everything? [Allen begins singing! - "Going to the Folklore Center..."]

Student: Wasn't it the record company, Folkways, that went around recording these people?

AG: Yes. Well, people working for Folkways. Alan Lomax and others. They even recorded me, actually. Harry Smith, who did that anthology, has spent the last two years recording all of my music, and a lot of Peter Orlovsky's music, and a lot of other people - "Materials For Study of Religion in the Lower East Side - Circa Nineteenth, Mid-Twentieth Century".



So what I was playing you were my models and my own sources. So (now) I'll play you some of the results, because I've been working recently in this Blues form, (which I've just learned). I wrote two Blues here (Naropa) last year, and then recorded, this March and June 1st, at Columbia Studios, with John Hammond, who, originally, recorded some of the last Bessie Smithand Billie Holiday songs. So he was interested in what I was doing, because that was my lineage as far as...   I used to listen to station WNYC in New York back in the late (19)30's and(19)40's, and heard a lot of Lead Belly, and a lot of MaRainey, and Bessie Smith, and, with (Edgar Allan) Poe and Vachel Lindsay, that seems to have entered my neural structure. 

So the first is "Sickness Blues"  - As you may have noticed, I have a slightly paralyzed right cheek, as of last May, from going to a hospital and (being) shot full of antibiotics, which I was allergic to. I think the words are clear. [Allen plays the version of "Sickness Blues" that was subsequently released on the John Hammond-produced First Blues recording in 1982, interrupting after the opening line to enquire "Can you hear the words?" and, later, repeating the line - "He shot me with poison germs", followed with "compare this to "Kaddish""]



What I was trying to do there was to appropriate some of the formulaic terms of the Blues, like, "Doctor, Doctor, bring morphine", or, "Someday..I'm going to leave this town with noise of rattling bone" - and add on modern poetry, a little modern Surrealistic Tibetan Vajrayana poetry, and put in a little bit of Gnostic, or Mantrayana, depth to it. But sticking to the traditional form - and put it in subtly enough so that it's almost invisible (but, at the same time, restore the Blues diction and content to its original hard-on melancholy.  So I'll play "Hard-on Blues" next.

Student: Was that last one a single take?

AG: That was the first take of.. the words (that) I'd written down (although I altered them slightly in the singing). The music was..  I'd run over it with one of the guitarists and played it separately with the dobro player, but we never got together and rehearsed it before, and just did one take.

Student: What was the name of the dobro player?

AG: Pardon me?

Student: What was the name of the dobro player?

AG: David Mansfield - who was one of the musicians on the (Bob) Dylan Rolling Thunder tour. The dobro isn't here, actually. There's cello. The cello is a Buddhist cellist (Arthur Russell), who spent a longtime meditating in San Francisco.  This is "Hard-on Blues" [again, Allen turns to a recording] - It's not mixed too clearly. So I'll read you the words - [he proceeds to read out the lyrics] 




"Blues is like a hard-on, comes right in your mouth/Blues is like a hard-on, comes right in your mouth/Never know when it's coming in your North or in your South/ Yeah, Blues like a hard-on, leads you down the road/Blues like a hard-on, you're [sic] standing on the road/ Lord, I gotta stop here, get rid of my weary load"  - That's an old Blues formulaic thing - "I gotta lay down my weary load" - [Allen continues] - "Blues is like a hard-on, it takes you far  from home/ Go out in the night-time, in streets and subways roam/Looking for a lover, like the blues who won't let you alone/ Blues is like a hard-on, I got a case of Blues/ Ain't got clap or gonorrhea, just got my hard-on blues/If you were sitting here in bed with me, you'd be the one I choose/ Blues is like a hard-on, I can't leave it alone/ Sitting in my bed in Boulder, all I can do is groan/ If I don't get it off right now, someday it'll all be gone." 

And that was a Buddhist ending! 

[Audio for the above can be found here (starting approximately fourteen minutes in and concluding approximately twenty-five-and-a-half minutes in

Arabic America

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We featured this past July 4, Allen's still-surprisingly-relevant 1956 poem, "America".Here's Moroccan poet & scholar, El Habib Louai's, Arabic translation. He is currently working to translate Allen's complete collected poems into Arabic.




America

أمــــــــــــــــــريـــــــــكـــــــــــــا

.أمريكا لقد منحتك كل شيء وها أنا الآن لا شيء
أمريكا، دولارين وسبعة وعشرين سنتيمات،
سبعة عشر ينايرألف وتسع مائة وست وخمسين
.أنا لا أستطيع أن أحافظ على رأيي الخاص
أمريكا متى سننهي الحرب على الإنسانية؟
انكحي نفسك بقنبلتك الذرية!
أنا لا أشعر أنني بحالة جيدة
.لا تزعجني
.لن أكتب قصيدتي حتى يستقيم رأي
أمريكا متى ستصبحين بريئة؟
متى ستخلعين ملابسك؟
متى ستنظرين إلى نفسك من خلال اللحد؟
متى ستكونين جديرة بالمليون تروتسكي الذين يسكنون أرضك ؟
أمريكا لماذا تمتلئ مكتباتك بالدموع؟
أمريكا متى سترسلين بيضك إلى الهند؟
.لقدسئمت من رغباتك المخبولة
متى يمكنني الذهاب الى السوق الممتاز
لأشتري ما أحتاج اليه فقط بمحياي الجميل؟
أمريكا أنا وأنت نمثل الشيء المطلق بعد كل شىيء
.وليس العالم الأخر
.آلاتك تفوق مايلزم بالنسبة الي
.جعلتني أتوق الى أن أصبح قديسا
!يجب أن تكون هناك وسيلة أخرى لتسوية هذه المسألة
بوروز في  مدينة طنجة.
لا أعتقد أنه سوف يعود.
.الأمرأصبح مشؤوما
هل أنت مشؤوم كذلك؟
 أوأن المسألة تتعلق بشكل من أشكال النكتة الواقعية ؟
.أنا أحاول أن أصل إلى لب المسألة
.أنا أرفض أن أتخلى عن هاجسي
أمريكا توقفي عن دفعي.
أنا  أعرف ما أفعله.
.أمريكا ان أزهار البرقوق تسقط
أنا لم أقرأ الصحف منذ شهور،
.شخص ما يحكم عليه بتهمة القتل كل يوم
أمريكا أنا أتعاطف مع جماعة الوبليين                                                   
أمريكا  لقد كنت شيوعيا عندما كنت طفلا
.أنا لست آسفا
.أدخن القنب الهندي كلما أتيحت لي الفرصة
أجلس في بيتي لأيام لاتنتهي
.وأحدق في الورود داخل الغرفة
.عندما أذهب إلى الحي الصيني أسكر
لكنني لا أضاجع أحدا.
لقد اتخدت قراري
المتاعب قادمة.
.يجب أن تنظروا الي وأنا أقرء ماركس
.طبيبي النفسي يعتقد أنني تماما على حق
.لن أصلي للرب
.لدي رؤى صوفية واهتزازات كونية
أمريكا لم أخبرك بعد بما فعلته للعم ماكس
.عندما قدم من بلاد الروس
!أنا أخاطبكم
هل ستسمحون لمجلة التايم  بأن تديرحياتكم العاطفية ؟
.أنا مهووس بمجلة التايم
.أقرأها كل أسبوع
غلافها يحدق في وجهي
كلما مررت خلسة بدكان السكاكر المنزوي.
.قرأتها في الطابق السفلي لمكتبة بيركلي العامة
كانت تخبرني دائما عن المسؤولية:
رجال الأعمال جديين.
.منتجي الأفلام جديين
.كل الناس جديين باستثنائي
.يخطر لي أنني أمريكا
.أنا أتحدث لنفسي مرة أخرى
.آسيا تنتفض ضدي
.أنا لاأمتلك فرصة الرجل الصيني
.من الأفضل أن أ راجع مواردي الوطنية
مواردي الوطنية تتكون من:
 لفافتي قنب هندي،
ملايين الأعضاء التناسلية،
كتب شخصية غير خاضعة للرقابة
تسير بألف و أربع مائة ميل في الساعة.
.وخمسة وعشرين ألف مؤسسة للأمراض العقلية
أنا لن أقول شيئا عن سجوني
ولا عن ملايين المحرومين
 الذين يعيشون بأصيص أزهاري
.تحت ضوء خمس مائة شمس
لقد قضيت على دورالدعارة بفرنسا،
.طنجة ستكون محطتي الثانية
طموحي هو أن أكون رئيسا
.بالرغم من أنني كاثوليكي
أمريكا كيف يمكنني
 أن أكتب صلاة قدسية
 في مزاجك السخيف؟
سأواصل مثل هنري فورد
مقطوعاتي الشعريه فريدة مثل سياراته
الى درجة تجعل منها جنسين مختلفين.
أمريكا سأبيع لك مقطوعاتي الشعرية
 بألفين و خمسمائة دولار لكل مقطوعة شعرية.
 سأحذف خمسمائة دولار من مقطوعتك القديمة.
أمريكا أطلقي سراح توم موني
أمريكا أنقدي  الموالين لإسبانيا
أميركا ساكو وفانزيتي لايجب أن يموتا.
.أمريكا أنا أمثل أبناء سكوتسبورو
أمريكا عندما كنت في السابعة من عمري
كانت أمي تصحبني إلى اجتماعات خلية الشيوعيين
كانوا يبيعوننا الحمص،
حفنة للتذكرة الواحدة
 التذكرة تكلف نيكلا
كانت الخطابات مجانية.
 كان الكل بريئا  وعاطفيا اتجاه العمال
 كان الصدق يسود كل شىء
ليست لديك أية فكرة عن طيبة الحزب
في عام 1835 كان سكوت نيرين رجلا مسنا و عظيما
كان صنديدا حقيقيا
جعلتني الأم بلورأبكي
رأيت اسرائيل أمتربسيطا ذات مرة
.من المفترض أن يكون كل شخص جاسوسا
.أمريكا أنت لا تريدين حقا أن تذهبي إلى الحرب
.أمريكا انهم هؤلاء الروس الخبثاء
.هؤلاء الروس، هؤلاء الروس وهؤلاء الصنيون
.هؤلاء الروس
روسيا تريد أن تأكلنا  ونحن على قيد الحياة.
سلطة روسيا مجنونة
تريد أن تأخذ سياراتنا  من مرائبنا
تريد اللاستيلاء على شيكاغو.
 تحتاج الى مجلة ريدرز دايدجيست حمراء.
تريد أن تنقل مصانع سياراتنا الى سيبيريا..
.البيروقراطية الكبرى تشغل محطات غازنا
هذا شيء تشمئز له النفوس!
آ آ آ آ آ  آخ!
.روسيا تريد أن تعلم الهنود الحمر القراءة
  روسيا تحتاج الى الزنوج الأقوياء.
أأأأه! تريد أن تجعلنا نعمل ستة عشر ساعة كل يوم.
النجدة!
.أمريكا هذا أمر خطير جدا
.أمريكا هذا هو الانطباع الذي أحس به من خلال مشاهدة التلفاز
أمريكا هل هذا صحيح؟
.من الأفضل لي أن أتوجه مباشرة إلى العمل
فأنا لا أريد الانضمام إلى الجيش
أو إيقاف المخارط في مصانع الأجزاء الدقيقة،
.أنا على أي حال قصرالبصر ومريض نفسيا
 أمريكا، أنا أضع كتفي العليل على العجلة.

- بيركلي، 17 يناير 1956
من ديوان 1947-1980 لألين جينسبيرج، الذي نشرته هاربر ورو

حقوق الطبع والنشر © 1984 لألين جينسبيرج


Here, while we're on the subject of the poem, Raymond Federman's French translation.

and here's a representative Spanish translationby Cristobal Joannon.  


This page (we've featured it before) features not only French and Spanish but German and Portuguese.

Here's a perennial favorite (Allen's reading mixed with "Closing Time" by Tom Waits).

Here's the poem being declaimed in Lithuanian!  

Friday's Weekly Round-Up - 136

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[Allen Ginsberg's old shoes (a pair of sneakers made in then-communist Czechoslovakia) and a
letter from Lawrence Ferlinghetti - part of the Allen Ginsberg Archives at Stanford University]

An interesting review/profile/spotlight, coming off Bill Morgan's recent talk at Stanford, the home of Allen's Archive - and an enthused response (to that curious thing - the poetry archive) lead off the Friday Round-Up this week. 

and we mentioned already Peter Orlovsky's archives, right?

Pat Nolan's "The Quantum of Kerouac" in the current Poetry Flash is definitely worth a read. 

David Barnett in The Guardian also has the Kerouac bug.


[Some of Jack Kerouac's Personal Effects - on display at The New York Public Library 2011] 

San Francisco's Beat gathering last week, the Beat Reunion,  gets a tv profile from reporter Rebecca Bowring here. (Featured are interviews/sound bytes with Jerry Cimino Alan Kaufman - and the glorious octogenarian Beat, ruth weiss).

Hilary Holladay's  Herbert Huncke biography, American Hipstergets two San Francisco airings - tonight, a "multi-media presentation" at the Beat Museum - and tomorrow, (a) "reading (and) book-signing, (complete with) rare film clips", at Alley Cat Books over on 24th Street. 

Jan Hermantakes the occasion to recall his fleeting encounters with the man (and includes his New York Times Book Review review of Huncke's "Guilty of Everything") - here.

We'll have more on American Hipster in the weeks to come.



Voices and Visions and Whitman

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In preparation for some words on Whitman from Allen coming up next week 

Walt Whitman presented for the American public in 1988 in the television series, "Voices and Visions"Allen appears alongside Galway Kinnell (who gives most of the readings), Donald Hall, and biographers and critics (Justin Kaplan, Harold Bloom...)

Here are (as excerpted) the Ginsberg sound-bytes:


"My father was a high-school teacher, across the river in Paterson, New Jersey, and he taught Whitman, so I got Whitman in very early, as, what? as a kind of a patriotic poet and American poet , the high-school-hero poet, and then I had a really interesting high-school teacher in East Side High school, Mrs Frances Durbin, 300 pounds, who read the line"I find that no fat sweeter than sticks to my own bones" and I realized the enormous humanity and charm of Whitman, his complete appeal."

"Poe was a dream-generalist, that is, a philosophical dreamer, who had phantoms that he described in detail. Melville, the other great poet of the 19th Century, in his prose, had infinite command of minute particulars, in his poetry, quite a good command, but still was writing in a limited closed form, and.. but he was getting close.  Emily Dickinson had intelligent metaphysical detail and garden detail - but it was a smaller form.. Now,Whitman opened up space completely, opened up the space of the line, broke open the line, so that you could say anything you want, could notice anything you want, and could bring in all the everyday particulars of kitchen-ware life, dock life, skyscraper life..."   

"After I wrote Howl, I went back to Whitman, because I was interested in how he handled the long line . I read Whitman from beginning to end inthis particular Modern Library edition of Leaves of Grass.
He broke open the line so that you could talk with unobstructed breath, you could use the breath as long as you want, to explain your idea."



"If Whitman tells America, "I am large, I contain multitudes", it's that he contains multitudes of thought - just like anybody else. "I am vast.." My mind is as big as the horizon that you see about because in my mind I can see the horizon, so therefore it enters my mind, so therefore my mind is as big as the horizon."

"He loved his fellows and that's kind of universal, whether it was genital, is another matter, likely it was, as I know, I've slept with Neal Cassady who slept with Gavin Arthur who slept with Edward Carpenter who described sleeping with Whitman to Gavin Arthur, [The "Gay Succession"], so there was, perhaps, some general directness there."

""Earth My Likeness" in which he finally confesses completely to anybody who's reading carefully (sic). "I now suspect that that is not all/I now suspect there's something fierce in you eligible to burst forth/ For an athlete is enamour'd of me, and I of him/But toward him there is something fierce and terrible in me eligible to burst forth/I dare not tell it in words, not even in these songs" - So there he's already told you."

"He never was overt in the sense of speaking of "the Love That Dare Not Speak Its Name".On the other hand, his descriptions of his feelings were overt."

Allen reads Whitman's "A Glimpse"at  approximately thirty-seven-and-a-quarter minutes in ( "A glimpse through an interstice caught/Of a crowd of workmen and drivers in a bar-room around the stove late of a winter night, and I unremark'd seated in a corner,/Of a youth who loves me and whom I love, silently approaching and seating himself near, that he may hold me by the hand,/A long while amid the noises of coming and going, of drinking and oath and smutty jest,/There we two, content, happy in being together, speaking little, perhaps not a word").

"Whitman's role in the war was not killing but healing. He went to hospitals and took care of young kids who were wounded and sometimes dying, and kissed them on their deathbeds, probably weeping young boys that had never seen life. There's this old bearded Father Time figure, totally in love with them, taking care of them."

"So, he doesn't know what is happening to his body..so he says - [At approximately fifty-and-three-quarter minutes in, Allen reads "As I sit writing here- "As I sit writing here, sick and grown old,/Not my least burden is the dulness of the years, querilities/ Ungracious glooms, aches, lethargy, constipation, whimpering ennui,/ May filter in my daily songs." - that's an old little poem, worried about his constipation getting into his poetry (he inherited that before) and finally realizes a more Oriental calm in a poem called"Twilight", in "Sands at Seventy"- [Allen reads the poem approximately fifty-one-and three-quarter minutes in) -   "The soft voluptuous  opiate-shades/ The sun just gone, the eager light dispelled,/A haze, nirvana - rest and night - oblivion"]"

"All of the Leaves of Grass dissolved, all of the Earth dissolved,  all of the Universe dissolved, all the sound of the world dissolved..."

Spontaneous Poetics - 109 - Whitman 1

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[ Walt Whitman (1819-1892)]

[Allen's July 26, 1976 Naropa lecture (Spontaneous and Improvised Poetics) continues.
Today, he moves the subject on to Walt Whitman]

AG: But I was getting up to what happens to the bard when.. or, what happened to the bard. You still had a bardic function, even in the 19th century, with Walt Whitman.

So I want to jump now from Blues Come All Ye’s to Walt Whitman, or from Australian Aborigine Songmen, up through Blues, to Walt Whitman. We began..Philip was..Philip (Whalen)in the first sessions, was talking about the sacred function, original functions, and the communal functions, of poetry (and) so I’m still somewhat following that theme..

(Yeah, let's take a look at Whitman).  So here's Walt Whitman's version of a "Come All Ye" [Allen proceeds to recite Whitman's "Poets To Come"] -  "Poets to come! orators, singers, musicians to come!/Not to-day is to justify me and answer what I am for,/ But you, a new brood, native, athletic, continental, greater than/ before known/ Arouse! for you must justify me./ I myself write one or two indicative words for the future/ I but advance a moment only to wheel and hurry back in the/darkness/ I am a man who, sauntering along without fully stopping, turns a casual look upon you and then averts his face,/ Leaving it to you to prove and define it,/Expecting the main things from you." - That's followed by.. These are among his early poems in Leaves of Grass, among the "Inscriptions", as they are called. (Next), a little two-line poem, breaking through the formality of manners and formality of poetic manners, (as he did when he said "Who touches this (book) touches a man", which was a totally erotic statement, actually - that's the intention of it (actually) - "Who touches this, touches a man") - "Stranger, if you passing meet me and desire to speak to me, why should/ you not speak to me?/ And why should I not speak to you?" - a very funny clear little statement. Why he can make the statement (is) because he had come to a situation of empathy, or sympathy, where he realized that his own secret nature, his own private self, his non-public recollection, was probably no different from anybody else's home-made recollection of sense of self, desires, and gaps between desires (in his case, mostly desire). So he wanted to get close to people, and in the America that was developing in his time it was more and more difficult for men to get close to each other, citizens to get close to each other, and, in some respects, for men and women, to approach each other honestly.  So the only evidence he had for what was emotional reality or psychological reality was the evidence of his own senses, how he felt himself, how he saw himself, and what he wanted from others. He couldn't take it from any standard given, because his own senses were much more longing and fulsome and desirous, so the bardic news that he had to announce was how he really felt, or what was the nature of the self and what were the movements of self. So he begins with "Song of Myself", which, though it's sort of a subjective title, Song of Myself, on the other hand, is completely objective (because the "self", also, in there, is the real thing, and he's accurately notating what passes through his mind-body, what are the evidences, or data, of his senses and his feelings), and he's turning reality inside-out by making the public, private (somewhat as Charles Olson latersaid - or as I paraphrase what he later said - "Private is public and public is how we behave"). Public is how we behave, how we actually behave, (as distinct from how we're "supposed to behave", in "public"). So there's an element of bardic announcement of public behavior, or an ideal public behavior, reflecting subjective, private, in a completely clear and objective way (objective, because, after all, it's real feelings he's talking about, real in the sense that he experienced them, and therefore can rely on them to be as objective, when he describes them, as a description of a tree or a wind).  

I want to read through a little Whitman and see what that sounds like here, now. [Allen begins by reading, consecutively, the first five sections of "Song of Myself"(followed by

Sections 7, 11, 16, 17, 21, 24, 25, 31, 38, 44 and, ("I'll go to the end"),  50, 51 and 52.] 


[Leaves of Grass, 1855 first edition (later issue) - courtesy University of Delaware, Special Collections]

Well, what does all that boil down to, or what does that love boil down to?  Is this an authentic record of a natural perception (such as might belong to any man or any woman in any clime, or any of us)? Now, obviously it does tally with our own imaginations of ourselves, because everybody has felt, at one time or another, like this. Everybody (has) identified, as Whitman has identified, with the whole creation, and found himself identifying with the prisoner on the line waiting for food (not the handsome strong prisoner, but the cowardly one with the moustache and a droop of sweat coming from the moustache, or, as Frank O'Haraidentified (it), [the citation is from Whitman] - "looking in at the shop-windows of Broadway the whole forenoon, flatting the flesh of my nose on the thick plate glass"... )  So there's that much universal self that's recognizable in Whitman's statement, but the question that (a)rises, to anybody, grown more old and experienced than (some) youthful pantheistic identification with the entire cosmos, is, (is) this an attitude, or an empathy, or a movement of feeling, that would be appropriate on, (say) the cancer death-bed? Would you still feel so confident and sure that your self is immortalized and (all-inclusive and) granite.


(So), if you turn to his later life, actually, and in (the) late, late poems, you'll find out how he felt when he died (or when he was so old that some of the ebullience and insistency of the early enthusiasm and emotional passion and large self-hood were beginning to be dissolved by a veritable cosmos of diseases). There's a funny little poem by Jonathan Williams describing Walt Whitman, literally, as a cosmos, because, (during) his autoposy it was found that he had problems with a cancer, an enlarged prostate, and kidney trouble, and emphysema, and nodules in his lungs, and innumerable lists of Whitmanic diseases


(Here's late Whitman) - "As I sit writing here" - "As I sit writing here sick and grown old/Not my least burden is that dulness of the years, querilities,/Ungracious glooms, aches, lethargy, constipation, whimpering, ennui/ May filter into my daily songs" - Not my least burden is that dulness...may filter into my daily songs" - he's worried - [Allen continues reading (late Whitman) - "Queries to My Seventieth Year" - "Approaching, nearing curious,/ Thou dim, uncertain spectre - bringest thou life or death?/ Strength, weakness, blindness, more paralysis and heavier?/ Or placid skies and sun? Wilt stir the waters yet?/ Or haply cut me short for good? Or leave me here as now,/Dull, parrot-like and old, with crack'd voice harping, screeching?"  - What time is it?


Student: It's ten past.


AG: Oh, I'm sorry, I've run on, Okay, I'll answer questions as to whether Whitman's psychological cosmos is a viable one or not, (in the next few days),  in several days.... 


[Audio for the above may be found here - the reading from "Song of Myself" beginning at approximately six minutes in, and running through to approximately forty minutes in]   

to be continued..  
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