These are just musings. I claim no expertise.
I have
been thinking of a poem by William Butler Yeats called “Song of Wandering Aengus.”
It’s a ‘glimmering girl’ poem. Actually, it is the glimmering girl poem. Another term for it is the Enchanted
Visitor, removing the gendered language and image. Irish literature, especially
the old stuff, is all about fae infatuation and otherworldly visitation. Faerie
folk snatch humans, humans cross into the Other Place while in the woods, or in
a dream, or exiled from community. In this poem, the speaker and title character meets a strange figure in the woods and spends the rest of his life trying to find her.
The
glimmering girl motif repeats through Yeats’ early poems. He was thirty-five in
1899, when he wrote “Song of Wandering Aengus.” For a Christian male of his
era, thirty-five is a challenging age. It's two years passed the age of Christ. Two years passed the
age of Epiphany. It's the age when Dante got lost in the dark woods, a time to take measure. There is a well-known biographical parallel in Yeats’ life
for the vanishing vision of desire: his unrequited love for the revolutionary
Maud Gonne. “Song of Wandering Aengus” is about the ‘one that got away,’ if
read biographically.
I don’t
favour biographical criticism. Undoubtedly, the circumstances of the writer’s
life will influence the writing. There can be no poem without a life to generate
that poem. As Leonard Cohen once said, “Poetry is just the evidence of life. If
your life is burning well, poetry is just the ash.” Studying a poem to
understand the poet’s life is reverse engineering, forensics. Studying the
poet’s life to understand the poem is extrapolation, projection. Elements of these
approaches can be helpful, but too much biography in interpretation and
application gums up the works. It distorts reception and interferes with the
mind’s ability to integrate the poem into one's understanding.
Yeats’
poem is remembered, mostly, for its last lines: “the silver apples of the moon
/ the golden apples of the sun.” Degrees have been doled out in the business of
applying meaning to those phrases. Ray Bradbury borrowed the sun line for the
title of a short story collection. In one of those stories, a ship with a giant scoop, like a cosmic
backhoe, is sent to bring back samples of the sun. That is all I remember of the story
and would have to track my Bradbury books to their hollow, which I am not
willing to do at the moment, in order to expand on the story. So you’ll have to take my
word for it. I must have read the story, or maybe a teacher read it to us in
class as they used to do, because I remember gassing on the idea of being able
to walk on the sun. Given the right boots, you could walk on the sun. If the
sun was matter that can be scooped into a bucket, then it can be walked on too.
I must have been quite young when I heard that story.
Aengus,
the speaker in the poem, could be the Old Irish god Aengus, a lover, healer,
and patron to the poet. Aengus appears in Yeats’ poetry frequently. The Aengus
we meet in “Song” is restless:
I
went out to the hazel wood,
Because
a fire was in my head,
Yeats hits the reader with magick from the first line,
although we might not see it at once. He leaves the lines open for magick,
might be a better way of stating it. Hazel is strongly associated with Earth
magick. It’s the dousing wand. Hazel finds water, in the old way of living in
the world. The man who doused for water behind my childhood home [more on this
later] used hazel branches. And doesn’t Sybill Trelawney, the scrying professor
in the Harry Potter series I can never read, wield a hazel wand? Yeats
gives Aengus a wand, too:
And
cut and peeled a hazel wand,
And
hooked a berry to a thread;
The four
lines quoted above make up the first half of the first octave (eight lines
stanza) in the poem. The octave structure is interesting because Yeats alters
the rhyme in the last four lines of each stanza. The effect is to create
internal quatrains (four-lined stanzas) within each of the poems three octave
stanzas. The rhyme scheme runs ababcded in the first two stanzas, but Yeats
breaks the pattern in the third octave. The effect of this structure creates a
turn in the first octave. We get:
I
went out to the hazel wood,
Because a fire was in my
head,
And
cut and peeled a hazel wand,
And
hooked a berry to a thread;
And
when white moths were on the wing,
And
moth-like stars were flickering out,
I
dropped the berry in the stream
And
caught a little silver trout.
It seems easy enough. Aengus has a lot on his mind, wakes
up early, goes fishing. But why, Aengus, why? “Because a fire was in my head,”
he tells us. Where better to go with a fire in one’s head than to a forest of
water-finding trees?
Aengus makes a fishing pole might be a
good way to describe the set up for the octave’s turn. Yet, it is not a pole,
or a rod, but a wand, which points the reader to the ritual beneath the action.
And when he baits the hook, we don’t see the hook. There is no hook; it’s the
act of hooking a berry to a thread that we witness.
White
moths arrive to mark morning and to replace the stars as they fade. Here Yeats
gives an internal rhyme, the only overt internal rhyme in the poem. It’s like
he is offering a transition through the broken abab pattern in the first four
lines: “[…] on the wing / […] flickering out.”
The last
end rhymes bring it all together: “[…] flickering out / [,,,] silver trout.”
Yeats
has hooked us.
The
second stanza introduces the “glimmering girl” everybody has been waiting for:
When
I had laid it on the floor
I
went to blow the fire a-flame,
But
something rustled on the floor,
And
someone called me by my name:
It
had become a glimmering girl
With
apple blossom in her hair
Who
called me by my name and ran
And
faded through the brightening air.
It’s
a quaint idea, perhaps offensive in our age. The fish becomes a woman – “girl”
-- with no less than “apple blossom in her hair.” And she knows the dude’s
name! Calls it out, runs off, or vapourizes. Of course, he spends his life
searching for her, the exemplar of beauty, a woman from a fish, a woman who
knows him. We have to step back from the specifics. Yeats saw a “glimmering
girl” because that is what the old stories told him to see. Likely that is what
his libido wanted him to see as well: a magical woman pulled from a stream, the
great fish of desire calling to him. This is the enchanted visitor. For another
poet, it could be a man from an eel. From Yeats, we get the glimmering girl who
fades in “brightening air.”
It’s not clear if “brightening” is
from the sun as it declares morning, or if it is meant to describe a less
literal transformation. Brighten can mean ‘to purify’ as well as to make
brighter. Yeats applies the present participle verbs “glimmering” and
“brightening” as adjectives to shine up the girl and the air, respectively.
Light manifests in these lines, and the actions of glimmering and brightening
are embodied in the fish-girl and in the air.
The last octave tells us that the
Aengus we’ve been listening to is looking back, although still actively searching
for the girl he saw by the brook:
Though
I am old with wandering
Through
hollow lands and hilly lands,
I
will find out where she has gone,
And
kiss her lips and take her hands;
And
walk among long dappled grass,
And
pluck till time and times are done,
The
silver apples of the moon,
The
golden apples of the sun.
The
reader misses out on Aengus’s adventures. We don’t know how long he has
searched, or where the search has taken him beyond “hollow lands and hilly
lands.” And maybe those descriptions are enough. The alliteration of hollow and hilly is quite lovely. There is also something jarring about the
image of “hollow lands.” Were these places void of substance, or literally
hollow? Both? To what degree? The lines in the last verse are beautiful, I think,
and contrast the controlled narative voice in the first stanza. Remember the “hazel wood”
and “hazel wand”? These are not easily spoken. The word “hazel”
alone requires some quick stretching. By the last verse, the voice is lyrical: “old
with wandering,” “long dappled grass,” “pluck until time and times are done.”
The poem demonstrates a song manifesting from events. By the end, Aengus is
singing.
The verb “pluck” is an interesting
one. If this poem were a limerick, “pluck” might give us pause to wonder where
it is going. Yeats uses “pluck” with intention. The apples being plucked are
metaphorical apples. These lines, the most famous of the poem, offer an apotheosis.
The entire poem rises to these lines. It ends with the speaker looking into the
future with his beloved. In his fantasy, they will be together until not only they run out of time but until the end of "times”
as well. This brings another motif in the poem, a nod to the carpe
diem motif that runs through western literature. Long translated as “seize the day,” the phrase carpe diem instructs to grab all one can. Robin Williams’ school master in Dead Poet’s Society instructs his students to "seize the day" to, quoting Henry David Thoreau, “suck all the marrow of life.”
But it is a subjective translation of carpe diem that has been adopted by the
modern west. ‘Seize the day’ is the language of conquest, of war, violence. It’s
the perfect motto for a culture obsessed with accomplishment and assertive
action. However, “carpe” does not have to be translated as “seize.” It is more
similar to the word, you guessed it, “pluck.” The original proponents of carpe
diem were telling us to pluck the day, like a flower, like an apple. The phrase comes into English from Horace’s Ode I.11, in
which he advises the reader: “[…] Time goes running, even / As we talk. Take
the present, the future’s no one’s affair.” The Ode reminds the reader to tend
to the moment, to pluck the days like apples from trees.
And that’s where Yeats has led us
and led Aengus, being with a loved one, gathering the moonlight in the evening,
the sunlight of the day, until “time and times are done.”
The Waterboys cover the poem
beautifully on An Appointment
With Mr. Yeats (2011, Proper Records), with Mike Scott changing a word
or two. Scott’s revisions, I believe, make the poem stronger. He replaces the
repeated “floor” from the second verse and alters the third line entirely. In
Yeats, we have:
When I had laid it on the
floor
I
went to blow the fire a-flame,
But
something rustled on the floor,
And
someone called me by my name:
Mike
Scott, lead singer and main writer of the Waterboys, refines the verse:
When
I had laid it on the ground
I
went to blow the fire a-flame,
But
something made a rustling sound,
And
someone called me by my name:
The
rhythm is maintained, but the lines become more interesting with the modern “ground”
rhyming with the “sound” of the fish becoming the “glimmering girl.” Scott’s
alteration to the text also gives us another present participle in “rustling”
to match the glimmering and brightening in the same verse. Altered too is one of Aengus’ plans
upon meeting up with his infatuation. Yeats has Aengus “take” her hand, which has
a degree of possessiveness to it and implies marriage. Mike Scott allows Aengus
only to “touch her hands.” It is more gentle and more of a question than an act
of conquest.
Poetry and song are indivisible.
With “Song of Wandering Aengus” by The Waterboys, we have the poem’s full expression.
It’s a rebirth for a poem that is usually remembered only for its last lines,
and then, often, in mockery for its grandeur and antiquated diction. The song
does not quite reach to the heights of emotion of The Waterboys “big music,”
but Sarah Allen’s flute certainly helps bring the song’s energy to the mythic
level it deserves.
Coming up: Through Arawak Eyes by David Campbell
Court and Spark by Joni Mitchell
and, "The Trouble With Musical Friends"
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