The Rooms of the House | Chris Jones

blackbirds-nikki-claytonAs a teacher, from time to time I hand out one of my own poems to students with all notes and drafts included alongside the final version. My intention has always been to show how much work and time I have put into finding the right words to put on the page. I’ve never found the process easy – I can’t say I’ve ever been that fluent as a writer – so the drafts attempt in some way to address and illuminate the issues of style, language, form, voice, the choices bound up in telling a story, that I’ve been wrangling with for the past thirty years or so.

On one occasion when I handed out a poem and workings-out to the assembled writers on a residential weekend, I was encouraged to hear a student say that reading the drafts, the multiple versions of the lines I was testing out, was like being shown around the rooms of someone’s house. I say encouraged because I’m never quite sure how students will react to being offered a trail of words. Such an offering might be considered rather inward-looking, possibly self-aggrandising on my part, a superfluous gift: a student might ask what these jottings have got to do with him or her? I was also cheered by such a creative response because the house-viewing analogy resonated with me at a fundamental level. It still does. I like the notion that we present the front of the house for everybody to view (and judge), but then there are also those more intimate spaces we inhabit, dwell in, dream through. The private areas, where we cultivate our own tastes, work through our obsessions, where we experiment, make ‘mistakes’, play: these places are viewed by invitation only, and our guests have to step over the threshold to enter. And even if a reader happens to encounter the Muse on a Sunday afternoon dressed in shorts, an old t-shirt, feet up on the sofa, swigging a can of lager – it’s a chance worth taking.

I once accidentally sent a poem with all the drafts attached to my friend Mark Goodwin. I meant to just send him the finished piece, but I forgot to edit the document and he got all the stuff I had slowly been working through. This is the work as I presented it to him:

Up at five, blackbirds
chirr, shrill, quaver; tuning in
through all that crackle.

Up at five, blackbirds
chirr, shrill, chatter; tuning in
through all that crackle.

Up at five, blackbirds
whistle, chirr, chatter; tune in
through all that crackle.

Up at five, blackbirds
whistle, chirr, chatter; tuning
in through that crackle.

Up at six, blackbirds
chirr, shrill, whistle; tuning in
through all that crackle.

Up at six, blackbirds
whistle, chirr, chatter; tune in
through all that crackle.

Up at six to catch
blackbirds chatter, tuning in
through all that crackle.

Up at five, blackbirds
whistle, shrill, chatter; tune in
through all that crackle.

Up at six, blackbirds
whistle, chirr, chatter; tune in
through all that crackle.

A blackbird broadcasts

A blackbird tunes in
and out,

A blackbird whistles
low frequencies, tuning out
through all that crackle.

A blackbird whistles
out its frequencies, tuning
in garden crackle.

A blackbird whistles
out its frequencies, tunes in
through hiss and crackle.

This blackbird whistles
out its frequencies, tuning
in hiss and crackle.

A blackbird’s whistle
through its frequencies,

A blackbird tuning
through garden crackle,

A blackbird whistles,

A blackbird tunes

tunes through
garden crackle,

its bands of ,
radio [ ]

static
finds its frequency
turning through its frequencies.
Tunes / an old radio
Through garden static crackle hum

A blackbird whistling
through its frequencies,
A blackbird [whistles],
[   ][  ], tuning its dial/broadcasting/broadcasts
Through garden crackle.

A blackbird tunes through
garden crackle, broadcasts [ ]
[  ] [ ].

A blackbird tuning
through garden crackle,

A blackbird tunes through
garden crackle, its bands of ,

radio
finds its frequency
turning through its frequencies.

Tunes / an old radio
Through garden static crackle hum

I’ll supply a few explanatory notes on the composition of the text. The published (final) version of the haiku is: ‘Up at five, blackbirds / chirr, shrill, chatter; tuning in / through all that crackle’. This is not the first poem you actually read at the top of the page, but the second haiku in the sequence. I don’t why I sent the document like this. All I can tell you is that my curiosity to work through the multitude of options available to me led me to try out one further variation (‘blackbirds / chirr, shrill, quaver’) before I went back to the word-order I was happiest with in that second poem.

With regards to chronology: if you want to follow the archeology of my work from starting line to finished piece you should read this poem from the bottom upwards (the first line I committed to the screen was ‘Through garden static crackle hum’).   The words I type out, mull over for a while, then discard are placed in an ascending pile from the foot of the document. Think stalagmite rather than stalactite when it comes to the process of accretion. As a pointer toward general strategies of composition, I write one, possibly two lines at a time. I work through all the combinations that interest me – changing words and phrases as I see fit, then settle on one or two versions that have potential before I move on to the next line. Working on a three-line poem is the same as working on, say, a thirty-line poem in that each line has to chime or be ‘in conversation’ with the lines around it: aural correspondences (for instance: birds/chirr, shrill/all, black/crack) are key to the health of the piece. So why choose ‘five’ instead of ‘six’? This is mostly to do with the fact that blackbirds are the first to sing in the morning: ‘five’ is a more dreamy, more liminal time than ‘six’.

So I inadvertently let Mark into my house. And because Mark is a creative poet who is deeply committed to the play of language, to the plasticity of words, to experiments in form, he saw my drafts as an integral part of the poem. And, to an extent, Mark made the house his own by fashioning an audio poem from the text, picking up on the blackbird’s song, the interference and ‘crackle’. My creative ‘mistake’ of handing him all the unused material led to an act of collaboration, a new work in itself. I came back to my own work as a reader, surprised by the new architecture occupying the ‘footprint’ of the finished piece. You can listen to the poem below. Headphones are recommended for the full ambient effect.

Chris Jones’s second full-length collection Skin is out now from Longbarrow Press. Visit the Skin microsite for more details about the book, or click on the relevant PayPal option below to order:

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The Skin We Live In | Chris Jones

‘Skin’ (based on an original photograph by Emma Bolland)

There’s a poem, ‘Street Life’, by Alan Jenkins, that has niggled away at me for the last fifteen years or so. In it the narrator discusses his relationship with a prostitute who lives in the flat above him. The speaker explores various aspects of knowing in his encounters with this unnamed woman. The first meeting of minds revolves around self-recognition: ‘We are alike, we share / the same sad, comical fear of being caught / together on our corner’. Their second understanding is negotiated through care and deception, the way she ‘makes something up when I ask her how she got the bruise / that cascades down her cheek’. The third encounter (a memory) plays on different interpretations of that idea of knowing: put bluntly, the time he ‘paid her twenty quid and pushed it up her, dry and tight’.

You could read this trajectory in the poem as a critique of masculinity, laying bare the fragile binary between protection and exploitation. On a more mechanical level, the poem ‘works’ (is memorable) through that description of perfunctory sex as the final line (the punchline) of the work. In a way, Jenkins is turning a trick here too. Illuminating the subtext of such a technique has the writer whispering to the reader: ‘Yes, my speaker screwed this woman one time but I am screwing with your expectations too, the way in which you expect this poem to progress.’ Whether you admire or not this kind of narratorial gambit is up to you.

Perhaps this poet’s approach might be put in perspective if we compare his poem to another work that dwells on hypocrisy, lust and self-deception: Thom Gunn’s poem ‘Sweet Things’. Like Jenkins, Gunn uses ‘mirroring’ perspectives to draw out his narrator’s concerns. The poem initially focuses on the speaker’s relationship with Don, a young man with Down’s syndrome, who habitually befriends him on the street for money so he can ‘buy sweet things, one after another’. The narrator reflects on why he has never given Don a cent:

I wonder why not, and as I
walk on alone I realise
it’s because his unripened mind
never recognizes me, me
for myself, he only says hi
for what he can get [.]

Someway down the street, our protagonist meets ‘John, no Chuck / …a scrubbed cowboy, Tom Sawyer / grown up.’ They begin talking: ‘“It’s a long time / since we got together,” says John. / Chuck, that is.’ The invitation is immediately taken up: ‘“How about now?” I say / knowing the answer. My boy / I could eat you whole.’ Through juxtaposition, Gunn provides an artful balance between the spurned Don and this narrator’s own desire for ‘sweet things’. Our casual shopper is just the same as Don: self-centred, pleasure-seeking, entirely looking after himself.

I’ve always admired this moral calibration in Gunn’s writing, that he (or his persona) never puts himself above the people he writes about. Those marginalised or troublesome individuals, the street life he encounters, are always treated with respect, understood, listened to. Because he advocates this open door policy, he can directly or by extension assimilate varieties of ‘otherness’ into his worldview. Thus power relationships are never quite straightforward in Gunn’s poetic universe.

Skin (cover)I spent most of my early twenties writing about Thom Gunn. I eventually met him in San Francisco, an experience I write about in my new collection, Skin (see my poem ‘An Invitation’). For a writer who professed to like ‘loud music, bars, and boisterous men’, it was quite an eye-opener for a straight, Catholic boy from Quorn, Leicestershire. But I am grateful that I spent such a long time in Gunn’s company. From early on I was preoccupied with the idea of writing about ‘difficult men’, an orbit that eventually led me to work with prisoners as a writer-in-residence in a high security prison. Over the past twenty years I have returned to consider the binds of masculinity through various wider thematic perspectives. Three of the main poems or sequences in this collection hinge on the idea of two men talking, debating, and/or arguing with each other. In ‘Sentences’ my narrator is a teacher working in prison who befriends a drug-dealing poet on the Remand Wing. There are times in the poem where they both need each other, but for very different reasons. The hierarchies embedded in prison culture and its tough moral currency leave both men feeling pressurised by their marginal status. What is the right thing to say and do in such extreme circumstances? In ‘Death and the Gallant’ the two men, Brown and an old man, use the biblical paintings and religious objects that they have set out to destroy to conduct a guarded, then more overt, theological debate. In the final long poem of the collection, ‘Every Time We Met’, Gregory (the writer) and Ed (the academic) joust with each other about success, rivalries, legacy. But underneath the brittle social patter lies a more insidious version of oneupmanship.

As a corrective to, or as a means of arguing against these particular models of controlling masculinity, I also wanted to consider nurturing, loving behaviour in Skin. In two of the main sequences of poems, ‘Miniatures’ and ‘Jigs and Reels’, I reflect on family connections and my own experiences of becoming a father. Philip Larkin says that one of the reasons that he wrote was to ‘preserve’ experiences so that his readership could ‘feel what [he] felt.’ There is certainly a sense of capturing significant moments in the pieces that engage with my young children. In one poem I wrote about how my oldest son’s ears came to ‘unfold’ (a kink in the cartilage of each ear straightened out when he was about six months old): I’m sure I would have forgotten this detail if I hadn’t written it down. I have in my hands, when I read Skin, a trove of memories, tangible, potent, ever-present, that are also moving away from me at the speed of light.

‘Jigs and Reels’, by the way it couples poems, and in its emphasis on a storytelling and lyric drive, sends a strong nod in the direction of folk songs that get twinned together to form ‘sets’ of tunes. That’s something I think writers can miss out on – the collaborative nature of making art. Musicians sitting in a circle improvising and/or playing learnt melodies doesn’t have its own corresponding experience in bookish culture. I have been fortunate over the past ten years to work with a number of writers and artists on public art, commissions and projects in galleries. Some of my most ambitious work has come from cooperative practice and I wanted to give a flavour of this in the collection. Thus I have included haiku, tanka and a couple of longer works that emerged directly from creative relationships.

In a book that returns to representing different aspects of the arts (through writers, painters, musicians) and often concentrates on homosocial power relationships, it seems appropriate that one of the last voices you hear in the book is that of Leigh in ‘Every Time We Met’, an artist, who contextualises her own work in terms of building and making objects of aesthetic beauty, moving away from the more destructive impulses that dominated the early part of her career. It is important that Leigh is allowed the space and time to give her own point of view here. The counter or contrary voice is something I have always tried to find room for. Increasingly, narrative (through debate and dialogue) holds my attention as a writer. If Skin has taught me anything, it is to think in terms of listening to a variety of voices rather than just voicing a steadfast opinion: that there is much to made from polyphony as a way of exploring the world we inhabit and try to make sense of.

Skin is out now from Longbarrow Press. Click here for further details of the book, and to read and listen to poems from the collection. 


The Shepherds of Corby Glen | Chris Jones

Corby Glen (Emma Bolland)

Detail of wall art between high windows, St John the Evangelist, Corby Glen. Photograph by Emma Bolland.

I trail my shadow round this Lord’s demesne –
closed cottages, forge, tavern, farm…

Death and the Gallant, Chris Jones

It’s very rare that you get to see depictions of medieval individuals going about their daily business in the flesh. You could visit a ‘high end’ art gallery, for sure, and study sombre portraits, or go online and hunt down illuminated manuscripts and books of hours that showed wealthy patrons rooted in the narratives of their good lives. Then – perhaps more humbly – there are those paintings in parish churches that offer wider perspectives on Pre-Reformation England and its culture. The art on offer is often fragmentary, worn-away, and incomplete, but the views on offer in these settings are compelling, haunting, and tantalising in equal measure.

As part of our peregrinations around Nottinghamshire and Lincolnshire, we came across paintings of three shepherds at St John’s church, Corby Glen. The shepherds, represented on the south arcade of the church, are coming in from the fields with their sheep. The two adult shepherds depicted are carrying crooks across their shoulders. Hanging from these staffs there seem to be lunch pails or baskets. An accompanying boy shepherd is playing a musical instrument, perhaps something like a bombard (in the official literature it says, more prosaically, ‘pipes’). You can see by the way the boy is pursing his lips that he is playing an instrument with a reed. The shepherds also have a sheepdog for company. Although the animal is five hundred years old you can still see the spots on its coat – the red blotchy pigment that remains is echoed in both the boy’s and the adult shepherds’ garb.

Corby Glen 2 edit (Emma Bolland)

Wall art, St John the Evangelist, Corby Glen. Photograph by Emma Bolland.

These shepherds of the nativity story are, quite naturally, medieval citizens. They straddle Biblical time and ‘contemporary’ time in a relaxed, uncomplicated manner. Yet however much this small group is stylised, however much they escape from ‘realist’ perspectives and framing devices, there is a sense in which we are looking at authentic representatives of a time and place. The men and the boy have names, they have families. They know their fields around the village.

The modern viewer might want to perceive these images in terms of continuity: the wall paintings offer evidence of an unbroken lineage of worship in Corby Glen that goes back to the fourteenth and fifteenth centuries. However, the very existence of these portraits is underpinned by acts of violence and suppression. The shepherds now occupy space on the walls of the church because they were whitewashed over during the Reformation. These stylised bucolic images, however endearing and romantic our responses to them, signal the end of one dominant religious system of belief in the country, and flag up (through their concealment over the centuries) new approaches to praising God in Protestant England. The shepherds are not only messengers sent to herald the birth of the new king but revenants of the ‘old ways’. They offer interested parties, day-trippers, sightseers, perhaps even pilgrims, a glimpse of some strange and beguiling worldview of man’s place in the universe that has long since been repudiated, abandoned. The shepherds seem very old and at the same time immediate, knowable: fresh from their day’s work on the land.

Corby Glen 3 (Emma Bolland)

Wall art, St John the Evangelist, Corby Glen. Photograph by Emma Bolland.

What remains with me from the three churches we visited over the course of one morning and afternoon is the way in which these images come back to me, floating up through the bricks and stone. However faint or half-formed these pictures appear on the walls, they linger on the retina like strange dreams you can’t quite shake in daylight. I felt deeply humbled to spend time among these medieval paintings, created by anonymous artists who left no signature or ‘thumbprint’ in sight.

Death and the Gallant appears in the Longbarrow Press anthology The FootingThis is the third and final blog post focusing on the pre-Reformation wall art of Nottinghamshire and Lincolnshire churches (visited by Emma Bolland, Brian Lewis and Chris Jones on 19 September 2014). The first post, by Brian Lewis, appears here; the second post, by Emma Bolland, appears here. Listen to Chris Jones and Emma Bolland discuss ‘The Tree of Jesse’ and the poems in ‘Death and the Gallant’ (recorded at St John the Evangelist’s Church, Corby Glen, Lincs, 19 Sept 2014):

 


The New, New, New Poetry: A Consumer’s Guide | Chris Jones

‘I don’t entirely understand why reviews of anthologies frequently focus so heavily on the editors’ introductions or forewords.  When I buy an anthology, first and foremost I’m looking to be introduced to new poets and new poems that I wouldn’t otherwise come across.  If I like them, I’ll go out and find more of their work.  If I don’t, well, no matter, there’ll be something I do like along in a minute.’

Matt Merritt reviewing Dear World & Everyone In It: New Poetry in the UK edited by Nathan Hamilton in Under the Radar, Issue Twelve, December 2013.

TheNewPoetryThere was a point in a recent radio programme when two of the guests were asked when they first came across Thom Gunn’s poetry.  I was surprised to hear that both of the speakers, Paul Farley and Fiona Sampson, picked out the Forward Prize winning 1994 collection The Man with Night Sweats as their first encounter with Gunn’s work.  I was surprised because I thought they must have come across A Alvarez’s groundbreaking anthology The New Poetry, first published in 1962, then revised and reprinted in 1966.  Gunn’s work is one of the highlights of Alvarez’s survey of British and American post-war poetry.  I first came across Alvarez’s compendium as a fourteen or fifteen year old in the early 1980s: I still have my battered thirty year old copy, with its funky but misleading Jackson Pollock cover (abstract expressionism is not the first thing that comes to mind when I think of post-war mainstream British poetry).  For me, reading the anthology was a revelation – partly because I hadn’t read much contemporary poetry before, partly because it included an American contingent of Confessional poets, and partly because there was a generous focus on the work of Thom Gunn (he features more than any other poet in the collection, apart from Ted Hughes).  His poems stood out: they were different, quirkier, more energetic and passionate than a lot of the rather dry, ironic Movement and post-Movement poetry that filled the book’s pages.

Because I digested a good selection of Gunn’s oeuvre in The New Poetry (including the iconic pieces ‘The Wound’ and ‘On the Move’), I went on to buy Gunn’s Selected Poems.  From there I bought individual collections, and started taking an interest in literary criticism of Gunn’s work.  I went on to spend four years writing a PhD thesis on Gunn’s poetry and reviews, and subsequently met and interviewed the great man himself in San Francisco in 1995.  This, I suppose, is the power of the anthology in action.  But thinking again about Farley and Sampson: why should they have read Alvarez’s book?  I mean, all anthologies have a shelf life, a contemporary relevance – why should something published over fifty years ago still be current or used as a way into understanding or contextualising a rather grey and restrained period of British poetry?

My feeling is that The New Poetry is a key text in terms of how we understand how mainstream representative anthologies have developed over the past fifty years.  The book is a template, a touchstone volume, in terms of its structures and preoccupations, of how we think about what an anthology should be doing to earn its keep.  But it’s not the content – the roll-call of poets – that has driven the debate on the necessity and efficacy of the anthology over the last half-century, but Alvarez’s introduction to the work itself.  His essay, ‘The New Poetry, or Beyond the Gentility Principle’, has focused people’s minds on what anthologies are for: what is each anthology’s brief and purpose?  Anthologists return again and again to its arguments, assimilating and reacting against its abiding concerns, and from it create new narratives of contemporary literature.

The interesting thing for me is what Alvarez’s introduction is setting out to do and not to do.  What really galvanises Alvarez’s attention is the state of post-war British poetry.  He talks about current preoccupations in terms of negative feedbacks, that the poetry of the 1950s and early 1960s is reacting against historic literary forces to create signatory poems that represent the age.  Briefly, these negative feedbacks are: 1: a reaction against modernist and experimental verse forms; 2: a reaction against Dylan Thomas and his acolytes (what Alvarez calls ‘a blockage against intelligence’); 3: (and I quote directly) ‘an attempt to show that the poet is not a strange creature inspired; on the contrary, he is just like the man next door, in fact, he probably is the man next door.’  All of this has led to what Alvarez terms ‘gentility’ – a kind of mundane, provincially intelligent everyman epitomised by the narrators in Philip Larkin’s poetry.  Alvarez’s contention is that this kind of poetic persona cannot last in the modern world.  The modern urban dweller is realising he is part of a wider world of global danger and evil forces beyond his control.  ‘What poetry needs’, Alvarez suggests, ‘is a new seriousness’ to reflect this precarious age.

But what Alvarez isn’t interested in is explaining his choice of poets.  There’s no sense to why some poets are in and some poets are out.  Oddly, he does include poets he is critical of in his introduction; Movement poets like Larkin and John Wain and Kingsley Amis.  But he doesn’t feel like explaining why there aren’t any British women poets in his selection.  There’s no Elizabeth Jennings, for instance, who did appear in one of the first main post-war anthologies, Robert Conquest’s New Lines in 1956.  Jennings was not some marginal figure – her Collected Poems, published by Carcanet Press in the 1980s, far outsold most of the works of poets represented in The New Poetry (this was helped no doubt by her work being put on the ‘A’ Level syllabus).  There’s no Rosemary Tonks either, whose work could have been included in the second edition (Notes on Cafes and Bedrooms comes out in 1963) – but Tonks does appear in the first edition of British Poetry Since 1945 edited by Edward Lucie-Smith (published in 1970).  The choices made by Alvarez are therefore – we presume – self-evident (they do not require justification).  Alvarez seems more interested in articulating the threat of the bomb in his introduction rather than defining his own curatorial role.

The enduring appeal of The New Poetry, the content that critics and anthologists keep returning to is not the poetry – the meat and drink of the book – but Alvarez’s introduction.  Everything that follows on from The New Poetry and reflects on it or uses it as a starting point concentrates on his essay. It’s odd to think an analysis of the volume should be mediated through the prose content rather than the poems themselves.  Probably the book that is indebted most to the Alvarez anthology is The Penguin Book of British Contemporary Poetry (1982), edited by Blake Morrison and Andrew Motion. This anthology explicitly converses with Alvarez, his argument, and his system of negative feedbacks.  You can see this interaction throughout the script.  Here are two prime examples:

[Writers] have exchanged the received idea of the poet as the-person-next-door, or knowing insider, for the attitude of the anthologist or alien invader or remembering exile (p. 12).

There is another reason why recent British poetry has taken forms quite other than those promoted by Alvarez: the emergence and example of Seamus Heaney.  The most important new poet of the last fifteen years, and the one we very deliberately put first in the anthology.  Heaney is someone Alvarez could not foresee at the time and someone he has attacked since (p. 13).

The Motion and Morrison book is deeply problematic because of this.  It’s a pity that they focus so openly on the Alvarez volume as a kind of starting point for all their pontificating.  They want to argue with Alvarez, and, by doing so, take their ‘eye off the ball’: they spend too much time on their predecessor’s assertions rather than on the poetry that is spread out in front of them.  Their own arguments for ‘newness’ are weakened by circumstance and historical context.  This idea, for instance, that poets are now ‘alien invaders’ is returned to later in their essay when they come to consider, at some length, ‘Martianism’.  The problem with this kind of snapshot judgement, that Craig Raine’s ‘A Martian Sends a Postcard Home’ contains within it the DNA of future British poetry generations, is suspect when we come to think of ‘Martianism’ not so much as a pivotal movement of the last thirty years, but an experiment dabbled in by a couple of young poets that had some limited impact at the time but was soon superseded by other interests and concerns.

My other quotation – the flagging up of Seamus Heaney as the key British poet to emerge over the past twenty years – has its own chastening narrative.  In a way, this is what The Penguin Book of Contemporary British Poetry is remembered for more than anything else.  It had the effect of outing Seamus Heaney not as a British but as an Irish poet.  The poem that dominates or overshadows this anthology is one that is not included within its pages; Heaney’s ‘An Open Letter’ (published in 1983), offered as a rebuke to Motion’s and Morrison’s assertions:

Don’t be surprised if I demur, for, be advised
My passport’s green.
No glass of ours was ever raised
To toast The Queen.

Motion and Morrison make their vociferous claims only for the stitching of their assertions to come apart in their hands.  You could say they were unlucky in their dealings with Heaney (he could have asked to have his work removed from the anthology) but there is an overriding sense of a lack of forethought or keen sense of prognostication in their calls.  When they say in the concluding paragraph of the introduction: ‘the poets here do represent a departure, one which may be said to exhibit something of the spirit of postmodernism’ (p. 20), you have to wonder what ‘the spirit of postmodernism’ actually means.  They seem to be hedging their bets: it feels half-arsed and peculiarly shaped by the academic preoccupations of the time.  It tries to define a generation’s practice, but lacks intellectual rigor: it has to affect the way we look at the choice of poets as a whole.  If the anthologists’ notions of important trends like ‘Martianism’ and ideas of ‘Britishness’ are contestable, then surely we will question the wider narrative they wish to impose on the contemporary poetry scene.

I do wonder why Motion and Morrison didn’t include Peter Reading in their survey.  He had been writing for over ten years at the point of the anthology’s publication.  He emerges as one of the most interesting, imaginative, cussedly inventive poets of the 1980s in collections like Diplopic, Ukulele Music and C.  Perhaps our curators found his work difficult to anthologise (which is deserving of an essay in itself – poets whose work cannot be easily assimilated into anthologies).  Perhaps they didn’t rate him.  Perhaps his work doesn’t fit into the wider narratives they try to establish in their introduction.  We don’t know.

The New Poetry (2)Interestingly, The New Poetry, edited by Michael Hulse, David Kennedy and David Morley (Bloodaxe, 1993), does include a selection of Peter Reading’s poems.  The first represented poet they highlight in their lengthy ‘Introduction’ is Peter Reading.  Peter Reading, for them, is ‘Now and in England’.  Perhaps one of the reasons why they have put Reading at the forefront of their evaluation is because he is absent from the Penguin anthology.  Rather than pondering ‘the spirit of postmodernism’, they consider postmodern practice in contemporary poetry at some length, Reading being for them ‘a true postmodern’ (p. 22).  Obviously, their title – without the editors ever stating it – is both a salute to Alvarez’s anthology and also a way of taking over the territory that Alvarez wants to control.  The Bloodaxe anthology sets out to dismantle the view of British literature that is recorded in and perpetuated by the Alvarez book: that of a white, male, middle class group of writers.  How can poets ‘escape the negative inheritance of British poetry’, they ask: ‘its ironies, its understatements, its dissipated energies’ (p. 22)?  For the new The New Poetry the answer lies in polyphony: ‘plurality has flourished’ (p. 15).  The editors state in their concluding remarks: ‘It would be absurdly presumptuous of us to claim The New Poetry is in any way definitive, but it is, we hope, “defining”.  Where others perceive pluralism as hectic and serving special interests, we would argue that this signifies health as opposed to further decline and that such highlighting is long overdue in a culture which persistently ignores or marginalises the voices and achievements of a significant number of people’ (p. 27).  The essay returns again and again to this attack on political, geographical, educational and social centralisation.  Here are a few examples: ‘Jackie Kay’s personal circumstances as a black Briton adopted and raised by a white Scottish family may be taken as an extreme example of what Terry Eagleton, surveying the 1980s for Poetry Review, termed ‘the marginal becoming central’ (p. 18); ‘A need to find alternatives to the real or imagined English centre vigorously informs the current resilience of Scottish writing’ (p. 19); ‘A willingness to challenge the centre, to write poetry recognisably as social discourse, is a hallmark of many northern English poets’ (p.20).  They are very thorough in their approach, we are left in no doubt where the editors are coming from; because of this it is an introduction that is well worth reading.  It comprises a selection of poems that are well worth reading too, lest we forget what anthologies are really there for.

Voice RecognitionI suppose I have used these quotations as a set-up to briefly discuss one of the most recent anthologies to reflect on Alvarez’s example: Voice Recognition: 21 Poets for the 21st Century, edited by James Byrne and Clare Pollard (Bloodaxe, 2009).  It’s interesting to see how the editors evaluate the power structures around the centre and the margins in their introduction: ‘A particular hub of this [new poetic] activity appears to be London, where many of the poets in this anthology are based – after years of other regions being prominent, there seems to be a real shift back to the capital, which is becoming a magnet for poets all over the country’.  The editors, by demarcating the new boundaries of what they think is good and worthwhile, are saying all that new poetry is now the old poetry.  They must have the Hulse, Kennedy and Morley book in mind when they state the ‘devolution to the regions’ model has been superseded by this Metropolitan focus of up-and-coming poets.

In their introduction Byrne and Pollard also write: ‘Among previous anthologies that had sought to define newness, we were influenced by The New Poetry, edited by Alvarez and first published by Penguin in 1962.  It was a landmark anthology that scrutinised the island-bound fustiness of the Movement and championed key American poets, especially when Anne Sexton and Sylvia Plath were added to the updated 1966 edition.  In Alvarez’s excellent introduction… he extends Pound’s dictum by declaring that “the great moderns experimented not just to make it new formally, but to open poetry up to new areas of experience”’ (p.13).  There are several layers here, but of most concern to me is this notion that The New Poetry ‘scrutinised the island-bound fustiness of the Movement’.  I would say yes, Alvarez’s introduction does do that, but the anthology itself is replete with Movement poets.  Although he criticises Movement principles in the Introduction, he goes on to include their work alongside a wider range of voices.  His anthology is at once critiquing/criticising and promoting the Movement canon.  He hopes for a revolutionary future but actually offers us, in the end, a conventional mainstream anthology.  What interests me here is that it is Alvarez’s text rather than the compendium of poems that grips the anthologists’ attention (apart from Sexton’s and Plath’s inclusion, of course); they make their assumptions about the collection from the introduction, rather than the poems themselves.

Perhaps what survives of the ‘landmark’ anthologies is not the poetry but the introduction.  What gives your book longevity, if it is to survive at all beyond the original print run, is not a raft of poets giving their all but the editor’s or editors’ opinions on the state of play in British Poetry.  What is mainly remembered of The Oxford Book of Modern Verse, 1892-1935 is W. B. Yeats explaining why he didn’t include Wilfred Owen in the anthology (‘passive suffering is not a theme for poetry’, he said).  When Staying Alive came out, many critics discussed at length Neil Astley’s introduction and contextualising commentaries rather than the selection of poems themselves.  Alvarez’s The New Poetry is remembered, discussed and revisited not because of Arthur Boyars and Ted Walker or (sadly) Thom Gunn but because of Alvarez’s own commentary.

This is a revised and extended version of a paper presented at the Midsummer Poetry Festival Symposium on Anthologies and Anthologising in Contemporary Poetry, Bank Street Arts, Sheffield, Friday 20 June 2014.  Thanks to Ágnes Lehóczky and Angelina Ayers for organising the symposium.  Chris Jones‘s sequence ‘Death and the Gallant’ appears in The Footing, an anthology of new walking-themed poems published by Longbarrow Press.  His pamphlet Jigs and Reels recently appeared from Shoestring Press.  Click here to visit his website.


Two Worlds, One Field: Kathleen Jamie’s ‘The Wishing Tree’ | Chris Jones

Work of Days

From ‘Work of Days’ (by Karl Hurst)

There are, as far as I am aware, two printed versions of Kathleen Jamie’s poem ‘The Wishing Tree’.  The first is published here; the text of the poem accompanying an audio recording that Jamie made for the Poetry Archive foundation circa 2002.  A second account of ‘The Wishing Tree’ can be found in Jamie’s collection The Tree House (Picador, 2004), and online here.

It’s not altogether rare to find modified versions of the same poem in print.  You occasionally find young and emerging poets making changes between the poem published in a magazine (or anthology) and the piece that finally materializes in the book-length collection.  Then there are the inveterate tinkerers who spend their whole careers revisiting poems to change a word, a line or entire stanzas: W. H. Auden and Derek Mahon spring to mind as architects of this kind of ‘rebuilding’.  But Jamie falls into neither of these categories.  She had been publishing work for twenty years by the time The Tree House came along.  She is not known for revisiting previous work to make wholesale changes (no matter how strange or alien she finds earlier incarnations of her poetic self).

That there are two versions of ‘The Wishing Tree’ in the public domain actually gives us a rare glimpse of the processes of redrafting by this most accomplished of poets.  Not only this, I would contend, but the palimpsest of changes that can be traced from one text to the other reveals a poet who is in the process of developing a new style of writing, a shift in the textures and shapes of language that highlight Jamie’s ‘mature’ voice in her two most recent collections.

The poem plays a pivotal role in The Tree House, as it is the first piece we come upon in the collection.  Opening poems have a key job to perform because they function as ‘thresholds’, introducing the reader to the main styles and preoccupations explored in the work that follows.  They are doors through which we enter the house.  If we see Jizzen (Picador, 1999), the book that precedes The Tree House, as a transitional collection, the poet beginning to shake off the earlier styles found in the more urban, issue-based ‘social realist’ Bloodaxe oeuvre (see Mr and Mrs Scotland are Dead: Poems 1980-1994 (Bloodaxe, 2002)), then The Tree House is the first volume that shows Jamie off in her bold maturity, focusing on the ‘birds, beasts and flowers’ themes that have garnered so much praise from critics in recent years.  That we can see ‘The Wishing Tree’ with double vision perhaps allows us a better view of Jamie as she repositions herself, shaking off previous orthodoxies to form a new contract with her writer-self.

Before I go any further, it would be useful here to highlight the differences between the two versions of ‘The Wishing Tree’ on offer.  For reasons of clarity and pithiness, I will refer to the Poetry Archive piece as Text A and the poem that appears in The Tree House as Text B.

In terms of word alterations, there are a number of differences between the two texts.  In Text A we read of ‘each secret visitation’ whereas in Text B we have ‘each secret assignation’.  In Text A the coins are ‘gently / beaten into me’.  In Text B the coins are ‘daily beaten into me’.  In Text A we have: ‘Beyond, the land reaches’, and in Text B it has been changed to: ‘Behind me, the land reaches’.  In Text A there is the couplet: ‘because I bear / the common currency’, whereas in Text B we read: ‘because I hoard / the common currency’.  I’ll come back to this final example of reworking in more detail later on.

Perhaps more difficult to track here, but no less significant in terms of its effect on the way we read the poem, is the way in which Jamie goes from a conventionally punctuated poem in Text A to one in Text B where she removes most of the commas at the end of lines and goes on to banish all of the three semi-colons that appeared in the original version (one of these semi-colons metamorphoses into a dash [ – ] in Text B).  Jamie continues to use commas mid-line as caesuras (for example ‘My limbs lift, scabbed’) but relies more on the phrasing of words as units of sound in themselves to cultivate natural pauses at the end of lines.  To this end, Jamie removes examples of enjambment from Text B, reworking the line-endings so lines naturally conclude on the end of a thought or completed arc of expression.  The full stops remain in the same positions in both versions.

That Jamie replaces ‘visitation’ with ‘assignation’ could be interpreted on a number of levels. Firstly, ‘visitation’ has distinctly religious overtones to it: yes, this is a poem about miracles, of granting wishes, but the source is distinctly secular, pagan even (this is not an up-to-date version of ‘The Dream of the Rood’ for sure).  ‘Assignation’ suggests intimacy on another level, a much more human one rooted in mortal frailties and desires.  ‘Assignation’ also has much stronger aural support in terms of the vowels and consonants around it, particularly in terms of the ‘s’ (sibilant) and ‘a’ sounds clustered around those lines: ‘each’ and ‘wish’ leads to ‘ass-‘ which then links onto ‘scabbed’.  The second change, from ‘gently / beats’ to ‘daily beats’, also has an impact that ripples through the textures of this poem.  ‘Daily’ implies something that is habitual, incessant, a need that the tree literally finds hard to accommodate.  ‘Gently’, although it exposes the tensions between care in the wishing and the damage being done to the tree, doesn’t bend with the wider associations and significances that I believe are attached to this poem.  This is not a gentle piece of art.  On a most straightforward level, the tree is being poisoned by the actions of the humans who trust in its projected symbolic value.  But this is also a Scottish tree (it says ‘smirr of rain’) with an interest in delineated boundaries (‘I stand in… / the fold / of a green hill / the tilt from one parish / into another’ (Text B)), whose allegiances are with the west of the British Isles (‘Behind me, the land / reaches toward the Atlantic’ (Text B)).  I think that this poem does touch on Scottish nationalist concerns, perhaps not that forcibly, but it does provide images of occupation through the iconography of empire (‘I draw into my slow wood / fleur-de-lys, the enthroned Britannia’ (Text B)). The processes of colonization and forced assimilation could hardly be considered gentle in the ways that they are executed.

From 'Work of Days' (by Karl Hurst)

From ‘Work of Days’ (by Karl Hurst)

As I highlighted earlier, there is a much more traditional approach to punctuation in Text A than in Text B.  Text A has a more conventional underpinning, using commas, semi-colons and colons to control the pace and rhythm of the work.  Text B eschews end-line punctuation at the beginning of the poem in three changes from the original version (two commas and a semi-colon are removed) but keeps the original comma in the concluding sentence of the piece, the comma now having migrated to the end of the line (‘of human hope, / daily beaten into me’).  This is the only instance of the use of an end-line comma in the whole work.  It is irregular practice and difficult to square with previous choices made in the poem.  This may seem a fussy reading on my part, but small changes enacted on the text often have a large impact on the ways in which a poem can be interpreted.  What we hope for is a consistency of style, something that this poem rejects. My own belief is that Jamie is signalling a move away from her previous, more orthodox word-designs.  The first poem in this ‘breakthrough’ volume highlights a more devil-may-care attitude, a new freedom from the rules that have shaped her formative practice.  Jamie has always sought to experiment with the reach of her poetry.  Look at her willingness to collaborate with other artists in her published work: with poet Andrew Greig in The Flame in your Heart (Bloodaxe, 1986), and in The Autonomous Region (Bloodaxe, 1993) with photographer Sean Smith.  She is not a ‘precious’ poet in this respect.  Yet the seemingly minor decisions she makes around this use or rejection of punctuation in ‘The Wishing Tree’ actually offer a new manifesto of sorts: ‘this is the material I really want to write about and this is how I want to do it. I no longer want to be restrained by more ‘conservative’ approaches in the ways I engage with these subjects.’  This is a poem that features a talking tree, after all.

Jamie shows great control in the way she harnesses internal rhymes, assonance and consonance in her poetry.  Her free verse is tight, robust and it sings.  One has only to look at the first six lines of this poem to see how interwoven the aural correspondences are:

I stand neither in the wilderness
nor fairyland

but in the fold
of a green hill

the tilt from one parish
into another.

There is the standout internal rhyme of ‘stand’ and ‘fairyland’, obviously (and the echo of this in ‘fold’).  After that see how ‘wishing’ has its own association: ‘wishing’/‘parish’, and ‘Tree’ has cascading associations too: ‘tree’, ‘neither’, ‘green’.  There are other patterns at work here: ‘neither’, ‘wilder-‘, ‘another’, and ‘wild-‘, ‘hill’, and ‘tilt’.  Look at the repetition that helps to balance the first six lines (and helps alleviate the necessity to adopt punctuation in this opening sentence): ‘in’, ‘in’, ‘into’.

All of this I use by way of introduction to discuss the final decisions made around the earlier poem’s reshaping.  Just as introductory poems are important in terms of the focus and direction of the collection as a whole, the first lines of poems will often introduce the palette of sounds that will be carried through the rest of the piece as variations on the chosen ‘theme’.  If we consider the first line of ‘The Wishing Tree’, it is the verb ‘stand’ that becomes a ‘tuning fork’ word for what is to follow. Apart from the full rhyme (‘fairyland’) that has already been mentioned, think of all the ‘–d’ words positioned at the end of lines that emerge from and ‘chime’ in some way with ‘stand’ in Text B: ‘fold’, ‘blood’, ‘hoard’, ‘scabbed’, ‘wood’, ‘land’, ‘poisoned’, ‘bud’.

This continuity of sounds is not so apparent in the originally published poem.  Firstly, as I have already mentioned, the Text A version has ‘because I bear / the common currency’, which is, within the aural context of the piece, a lot weaker as a ‘marker-point’ (‘bear’ also over-dramatises the ongoing process too: this is a hardy tree).  Jamie realises this and chooses the word ‘hoard’ because it sits much more closely in line with the governing sound-patterns that stitch together the updated draft.  ‘Hoard’ also dovetails in much more closely with a ‘common currency’ or treasury, the idea that this ‘being’ carries a wider tribal significance for the people who draw on its powers to bless, to help facilitate change.

Perhaps more intriguingly, in the original piece we have this imagining:

I draw

into my slow wood, fleur
-de-lys, the enthroned Britannia.

‘[W]ood’ here has been buried within the line and because of this ‘demotion’ it doesn’t carry the weight it would have if the word was positioned next to the wide open space of white.  This effect is further emphasised by the use of enjambment so that we think about the division into two lines of ‘fleur/-de-lys’ for some reason.  It’s almost as if Jamie can’t see the wood for the trees here.  By the time she comes to rewrite the poem she realises the incantatory, essential quality of the word ‘wood’ and places it at the end of the line: ‘I draw into my slow wood / fleur-de-lys, the enthroned Britannia.’  This subtle shift is one of the reasons why the work is such a finely crafted poem by the time of its final redrafting.  ‘Wood’ is one of the three pivotal ‘end-rhymes’ that hold the poem together: they are ‘blood’, ‘wood’ and ‘bud’.  The poem is encapsulated here in this trinity of words. The ‘blood’ represents the humans who come to knock coins into the trunk and who wish for better lives; ‘wood’ is the tree, of course, which understands that it plays a symbolic role but also that being awarded this privileged state may also lead to its demise.  The battle for supremacy between what the ‘blood’ wants and what the ‘wood’ needs is played out in those final lines.  The tree could be ‘poisoned’ beyond repair (could end up dead), but no, look, the tree is ‘still alive – / in fact, in bud.’  The final word of the poem tips the balance away from ‘blood’ toward ‘wood’: ‘bud’ wins through as the climactic and emphatic rhyme in the work.  It steers the piece toward light and life. Indeed, the poem has been working toward ‘bud’ from the first consonants and vowels of that opening line, through the interstices of ‘rhymes’ that have been clarified and consolidated through this most revealing of drafting processes.

‘The Wishing Tree’ appears in Kathleen Jamie’s collection The Tree House (Picador, 2004). Chris Jones‘s sequence ‘Death and the Gallant’ appears in The Footing, an anthology of new walking-themed poems published by Longbarrow Press. His pamphlet Jigs and Reels recently appeared from Shoestring Press.


Drawing on Walls: the Making of ‘Death and the Gallant’ | Chris Jones

From 'Death and the Gallant' (by Paul Evans)

From ‘Death and the Gallant’ (by Paul Evans)

But the wash of lime blanking out the old world was a thin layer. Scratch away at the surface and the old ways are still visible.

Jonathan Bate, The Soul of the Age: The Life, Mind and World of William Shakespeare

No matter how many layers of white paint are applied, the image always finds a way of coming back to haunt the British imagination.

Andrew Graham-Dixon, A History of British Art

One of the questions that pushed me to write the sequence Death and the Gallant was: what would Britain (and specifically England) be like if it had remained loyal to the Catholic Church?  The focus behind this question is not political or religious, as such, but cultural: would our view of art be any different if the Reformation, with its inherent mistrust of the image, had not dominated the country’s affairs in the sixteenth and seventeenth centuries?

Pre-Reformation communities would have found art available in their everyday lives.  Specifically, the act of worship on the Sabbath would have revolved around ‘reading’ pictures: the majority of medieval churchgoers would have known and understood the teachings of the Bible through the wall paintings that decorated in elaborate detail their local church or chapel.  The role of the artist, in this respect, would have been central in each parish.

I decided to write a series of poems that looked backwards to the old systems of faith as represented by a wide range of church art, and at the same time presaged a new kind of thinking about the role of creative ‘making’ in civil society.

The titles of the poems in Death and the Gallant themselves refer to particular figures, thematic concepts, or stories from Biblical teaching that would have been familiar narratives to our Pre-Reformation congregation.  So in ‘The Adoration of the Magi’, for instance, I pick up on the oldest of the three kings who come to worship the infant Christ in a Bethlehem stable: Casper (or Jasper) brings gold for the child. The kings themselves – the young Melchior, the middle-aged Balthazar, and the elderly Casper would have been seen to symbolize the cycle or journey of life.  St. James the Great is the central figure in the fifth poem of the sequence.  He was not only a Patron Saint of Pilgrims but also the pin-up boy for the armies of the Crusades.  St. James was known, after all, as the ‘Moor slayer’ – or, as I name him in the piece, ‘Matamoros’.  One final detail concerning titles: I highlight the Tree of Jesse in a subsequent poem.  The tree delineates the generations of royal figures and prophets from Jesse, the father of King David, through to Christ himself at the pinnacle of the tree, showing an unbroken lineage of wisdom and holiness.  It would have literally been painted as a tree with incumbent figures on the wall of the church.  You can still find versions of the Tree of Jesse on Creationist websites as pictorial evidence of Biblical ‘fact’.

These church paintings, along with other ‘Popish’ artifacts, were destroyed or effaced over a hundred year period of English history.  The process began with the dissolution of the Monasteries as ordered by Henry the Eighth.  The last surviving English church wall art was obliterated or painted over during the English Civil War. If you read the journal of William Dowsing, who operated his own brand of iconoclasm in the 1640s, for any believers who still carried a light for the old religion, it must have felt like the Taliban had come to town.

The old man, the narrator of the poem, I see as a kind of double agent who is essentially a custodian of the old values.  As with any ‘Year Zero’ policy, artifacts, ideas and beliefs would have survived the initial purges.  Some of this church art would have been concealed, or ‘superficially’ damaged, or the owners were rich enough to pay off those who were sent round to do the damage.  The old man in the act of destroying seeks to catalogue what he finds.  He also attempts to do his job badly enough so that some art-objects slip through the iconoclast Brown’s net.  For all his work as a conservationist, I think he realizes, as his work moves on, that this is truly the end of the old life, and prepares as best he can for the practices of a Protestant nation: a new England.  His treatment of Brown’s body (and soul) under Catholic auspices is a last act of defiance within the bounds of the poem.

Death and the Gallant appears in The Footing, an anthology of new walking-themed poems published by Longbarrow Press. Click here to order the book and to read and listen to essays, poems and recordings. The accompanying image is one of ten paintings by the artist Paul Evans created in response to the poems. Listen to Chris Jones reading the first poem in the sequence below:


The Idea of Walsingham | Chris Jones

‘Death and the Gallant’ by Paul Evans

I’ve never been to Walsingham.  I’ve got to within about six miles of the village: an old white signpost with black lettering pointed the way.  If I ever journeyed that way I would probably end up disappointed.  For all its status as that most rare of things – a Catholic shrine, a place of holy pilgrimage in England – my feeling is I’d find it wholly underwhelming – that shot at chintzy religiosity, that sense of a miracle-ground somehow not quite believing in itself as special under those dull Norfolk skies.  I literally like the sound of ‘Walsingham’ – the name itself has a mythic quality to it, a sense of England of old, an England that never really existed.  More pertinently, I think I’m drawn to the idea of Walsingham as it is represented in the piece of literature that first drew my attention to its existence – Robert Lowell’s poem ‘A Quaker Graveyard in Nantucket.’  Alongside those rather far-off, alien descriptions of whaling around Cape Cod, Massachusetts, Lowell – all of a sudden – goes on an imaginative pilgrimage to England: ‘the world shall come to Walsingham’.

I do have an interest in places that are name-checked in literature – in poems, in particular, though I don’t go on expeditions to find these locations out. Better by far to come on East Coker by accident.  I certainly don’t think of Larkin every time I step on the platform at Sheffield station (‘Dockery and Son’) though my head did turn once on a road out of Galway when I saw a sign for a village flagged up in Paul Muldoon’s ‘The Sonogram’: ‘on the road to Spiddal, a woman hitching a ride’.  For ‘Spiddal’, Muldoon informs us, read ‘hospital’ (c.f. Spittle Hill in Sheffield; Spitalfields in London).  Some of my most vivid memories – in this regard – are of coming on Irish place names with a literary connection.  During a car ride from Belfast to Donegal I realised we were heading into territory mapped out by Seamus Heaney when we drove past Toome (see the poems ‘Toome’, ‘The Toome Road’, ‘At Toomebridge’).  Perhaps more spectacularly for me – because it was so unexpected – I drove through Oughterard on a grey autumn afternoon back in the 1990s.  Michael Furey, Gretta’s long deceased lover in James Joyce’s story ‘The Dead’, came from Oughterard.  As I drove through the town, I thought then and there that Michael wouldn’t be worrying himself over women like Gretta any more – he would be playing golf.

Occasionally I come on places that clarify or add texture to the readings of poems in which they mentioned.  The best example of this I can give relates to a work by W S Graham: ‘The Thermal Stair’.  The poem begins:

I called today, Peter, and you were away.
I look out over Botallack and over Ding
Dong and Levant and over the jasper sea.

That ‘Ding / Dong’ used to throw me.  Was Graham talking about a church and its bells or was he being whimsical, a manner he cultivates now and then in his writing?  Nearing our destination on a long drive down to Zennor, Cornwall (Graham country) we stopped at the crossroads of some leafy lane and there, to my right, was a peeling sign pointing the way to Ding Dong.  It had never occurred to me Ding Dong was an actual, constructed space, that it had the same kind of veracity and tenor as say Frome, Swindon, or Quorn.  Go on, look it up, Ding Dong moor.

For all my interest in place names and poetry I don’t often pin my pieces explicitly to a locale, a parish, a street.  I did write a sequence of poems about the River Don and named various districts of Sheffield as part of the process of tracking its journey through the city, but most of the time I don’t push towards this kind of poetry vérité.  When I wrote the extended poem ‘Death and the Gallant’, a work concerned with pre-Reformation wall art and its destruction, I wondered about providing the action with a precise geographical ‘fix’.  I ruminated on the idea of a hidden or remote valley somewhere but in the end decided against naming names in this broadest sense.  A real location would have meant me knuckling down to do a lot more research about the environment, the lie of the land: I just wanted to get on and write the poem.  For all this regional vagueness, there are two churches named in ‘Death and the Gallant’ in the hope that it embeds a line of authenticity into the narrative.  I spent ages poring over possible saints and in the end came up with Saint Botolph’s (church one) because it’s a strange and wonderful name and Botolph was the patron saint of travellers, and Saint Anne’s (church two) because I wanted a saint with a monosyllabic name to accommodate the opening line of that particular section I was thinking about (‘Saint Anne’s. The Passion on a southern wall’).  From thereon in, specificity only really occurs in other aspects of the poetry: the description of wall art decorating various (unnamed) churches, and what these images signified to people in seventeenth century England.

‘Death and the Gallant’ will appear in the forthcoming Longbarrow Press anthology The Footing. Click here to read one of the poems in the sequence; to listen to Chris Jones reading two poems from ‘Death and the Gallant’, click here and here.

Listen to W S Graham reading ‘The Thermal Stair’ here.