Part I: The Critic 1
Becoming a Critic: An Academic Memoir
Marjorie Perloff
I came to the study of poetry relatively late in my career. As an undergraduate, I was, like most students, much more interested in fiction than in poetry; my favorite novels were the âbigâ ones of the nineteenth century by Balzac and Flaubert, Tolstoy and Dostoyevsky, but I was also keen on Modernism and wrote my undergraduate honors thesis on âJames Joyce and The Stream-of-Consciousness Novel,â followed by an M.A. thesis on âPrivileged Moments in Proust and Virginia Woolf.â It was only in my first year of graduate school at the Catholic University of America in Washington, DC, that I began to discover the pleasures and challenges of poetry. Three amazing professorsâJames Hafley, Craig La DriĂšre, and Giovanni Giovanniniâtaught me basically HOW TO READ. They, in turn, had been influenced by an extraordinary body of criticism then availableânot only to specialists but to the larger literary public.
The fifties and early sixties are regarded today as the heyday of the âNew Criticismââa term that has become a dirty word, signifying the narrow or âcloseâ reading of autonomous poems while ignoring their political and cultural significance, their treatment of race, ethnicity, and gender. It is true that most (though not all) of the poems discussed by the so-called New Critics were by white men and that some of these critics were writing from a conservative Christian perspective: Cleanth Brooks, for example, read T. S. Eliotâs The Waste Land as exhibiting the central Christian paradox that life without faith in God is really a form of death and that conversely death can be life-giving.1 Again, Brooks and his colleague Robert Penn Warrenâthe two wrote the key textbook of the period, Understanding Poetry2âtended to equate poetry with metaphor: they especially admired the lyric of the Metaphysical poetsâsay, John Donneâs âA Valediction forbidding Mourning,â which makes an extended comparison between two lovers who must be briefly separated and twin compasses that cannot be severed even as the outer leg (male) goes around the circle, bending away from its (female) partner.
But there were other studies, more historical than âmerelyâ formal, that we read and that shaped our thinking in the late 1950s. The first I want to talk about here is W. K. Wimsattâs The Verbal Icon: Studies in the Meaning of Poetry, which was completed in 1953, the year I graduated from college.3 The first essay in this collection, written together with Monroe Beardsley, was called âThe Intentional Fallacy,â and I still think it is basically correct. The fallacy in question is the belief that we can judge an authorâs work by his or her stated intention. It is, of course, always useful to learn what the author was trying to do, but, as Wimsatt argues, âthe design or intention of the author is neither available nor desirable as a standard for judging the success of a work of literary artâ (Verbal Icon 3). The word âsuccessâ here implies that there is such a thing as literary value, that there are âbetterâ poems and âworseâ poemsâa very unfashionable view today but one which, in fact, we all espouse by our choices of what to read, teach, etc. And we might also note that long before Roland Barthes and Michel Foucault talked about âthe death of the author,â Wimsatt and his colleagues were insisting that authors say all kinds of things to âexplainâ or account for their workâand yet that interpretation and evaluation must finally rely on the text itself.
I still warn students to beware the intentional fallacy. Itâs wonderful, say, to read the many interviews given by the late Robert Creeley or the great volumes of letters, recently published, by T. S. Eliot: these interviews, letters, and diaries shed important light on the poetry, but they can also be partial or misleading. Consider the response to Kenneth Goldsmithâs repeated insistence that his âuncreative writingâ neednât be read at all, that it is much too âboringâ to read and only the idea counts. Even if Goldsmith believes this himselfâand I think he is of course being playfulâonce the bookâsay, Trafficâis thereâproofread, copyedited, and printed with a special design and coverâit is obviously demanding to be read. And when it is, authorial surprises are certainly in store for the reader. Or again, when Brian Reed took up the challenge of Craig Dworkinâs parody grammar book Parseâanother ostensibly âunreadableâ book, whose author claims that he is making no âpersonalâ interventionâhe discovered that fifty pages or so into the text, âerrors begin to creep in ⊠and Parse turns out to be intermittently fascinating, even at times laugh-out-loud funny.â4
But to return to The Verbal Icon. One of my favorite Wimsatt essays encountered in graduate school was a fairly technical one called âOne Relation of Rhyme to Reasonâ (153-68). Here Wimsatt argues that the poet can use the sound coupling of rhyme to create a semantic charge as well. In the heroic couplets of Alexander Popeâs âThe Rape of the Lock,â for example, we read:
One speaks the glory of the British Queen,
And one describes a charming Indian screen.
where the implication is that there is little difference in the regard felt for Queen Anne and a piece of exotic furniture. Or take the following couplet:
Whether the nymph shall break Dianaâs law,
Or some frail China jar receive a flaw.
Wimsatt writes, âIn the first line the breakage [Dianaâs law is that of chastity]; in the second line another fragile thing (the jar) and then its breaking (the flaw). The parallel is given a kind of roundness and completenessâ (Verbal Icon 162). Again, the implication is that we are dealing with a society where young girls are equated to delicate objectsâthings not to be âbroken.â
The New Criticism is always charged with ignoring the cultural dimensions of the text, but the fact is that Wimsatt is here calling attention to Popeâs trenchant critique of the high society world of early eighteenth century London, which equated virginity with a perfectly intact China jarâa luxury item carrying a high price and hence to be carefully protected. Another poet who used rhyme thus brilliantly was Byron, who could round out an ottava rima (abababcc) stanza with a devastating rhyme, as in this stanza from Don Juan:
Tâis pity learnĂ©d virgins ever wed
With persons of no sort of education,
Or gentlemen, who, though well born and bred,
Grow tired of scientific conversation:
I donât choose to say much upon this head,
Iâm a plain man, and in a single station,
ButâOh! ye lords of ladies intellectual,
Inform us truly, have they not hen-pecked you all?
(Canto 1, stanza 22)
Here it is the tongue-twisting couplet rhyme itself that makes the pseudointellectual Donna Inez, the heroâs mother, look so wonderfully absurd. Or again, consider the wit of Eliotâs intermittent rhyme in âThe Love Song of J. Alfred Prufrock,â for example:
Shall I, after tea and cakes and ices,
Have the strength to force the moment to its crisis?
Wimsattâs essay on rhyme stands behind my PhD dissertation Rhyme and Meaning in the Poetry of Yeats (1970), where I similarly tried to show how Yeatsâs rhyme words often epitomizeâand even createâthe meaning of a particular poem. Yeats usually began the first draft of a poem by jotting down a series of rhyme words in the right margin; then he filled in the lines: for example, the opening stanza of the famous âWild Swans at Cooleâ:
The trees are in their autumn beauty,
The woodland paths are dry.
Under the October twilight the water
Mirrors a still sky;
Upon the brimming water among the stones
Are nine and fifty swans.
Here a ballad stanzaâabcbâof uneven line lengths culminates in a couplet whose harsh rhyme epitomizes the import of the poem: swansâbeautiful, graceful, traditional symbols of the soulâare juxtaposed to the harsh reality of the âstonesâ: for Yeats, it is among STONESâin a bad or at least difficult environmentâthat swans are to be found. The rhyme is pivotal.
But to return to Wimsatt. There is another crucial essay in The Verbal Icon called âThe Structure of Romantic Nature Imagery.â Here Wimsatt asks himself the question whether Romantic poetry âexhibits any imaginative structure which may be considered a special counterpart of the philosophy, the sensibility, and the theoryâ of Romanticism (p. 104). Note that such a project can only be undertaken by a critic well versed in the intellectual history of a particular periodâsomething the New Critics are always accused of ignoring. Wimsattâs way of proceeding, however, is not to perform some kind of background study but to look closely at the imagery of particular Romantic poems. Consider these lines from the opening stanza of Wordsworthâs âTintern Abbeyâ:
These plots of cottage-ground, these orchard-tufts,
Which at this season, with their unripe fruits,
Are clad in one green hue, and lose themselves
âMid groves and copses. Once again I see
These hedge-rows, hardly hedge-rows, little lines
Of sportive wood run wild: these pastoral farms,
Green to the very door; and wreaths of smoke
Sent up, in silence, from among the trees!
The images, seemingly just descriptive, are, on closer inspection, chosen to define the absence of outline or distinction in this rural landscape, where the undefined sights and sounds seem to blend into one whole. The stage is thus set for the assertion of the poetâs âsense sublime / Of something far more deeply interfused, / Whose dwelling is the light of setting suns.â Interfusion, blending is the dominant motif here. Unlike traditional metaphor in which two disparate objects are yoked together so as to assert their identity (e.g., Shakespeareâs âKingdoms are clay,â where the subject (kingdoms) is rendered by the vehicle âclayâ so as to form a figure of identity), Romantic poetry does away with the distinction between A and B, preferring âto read meanings into the landscape.â For these poets, nature is itself understood as hieroglyphic: everything seen and heard and perceived in the external world has a deeper mysterious and spiritual dimension. Such nature imagery is the inevitable expression of the then sacramental view of nature as the indwelling of God. âNature,â as Emerson put it, âalways wears the colours of the spirit.â From here, we might add, it is just a step to the Symbolist poetry of the twentieth centuryâto the âcurveshipâ of Hart Craneâs Brooklyn Bridge or the yellow fog of Eliotâs âPrufrock.â
I canât begin to convey to you the range and brilliance of the literary criticism we read in graduate school in the 1960s: from Wimsatt and Joseph Frank (the author of âSpatial Form in Modern Literatureâ) to the more cultural criticism of Lionel Trillingâs The Liberal Imagination, the semiotics of William Empsonâs Seven Types of Ambiguity, and the synoptic theory of Northrop Fryeâs Anatomy of Criticism, which provided encyclopedic accounts of the different literary modes, forms, and genres from ancient times to the present.5
One thing missing in this critical literature, however, was an understanding of such Modernist experiments as James Joyceâs Finnegans Wake or Ezra Poundâs Cantos. These, after all, did not exhibit what the New Critic Reuben Brower called a âKey Designââa design boasting an âAura around a Bright Clear Centre.â6 On the contrary, Gertrude Steinâs âRooms,â the third section of Tender Buttons, begins with the sentence, âAct so there is no use in a centre.â At Catholic University, I was introduced to the work of these poets, especially Ezra Pound, then incarcerated (for eleven years!) at St. Elizabethâs Hospital in downtown Washington. My professors paid regular visits to Pound at St Eâs, as it was called; some of my classmates tagged along out of curiosity and came back with mixed reports on Poundâs behavior. I never quite wanted to participate in these visits, disliking, as I did, the poetâs politics, his displays of racism and anti-Semitism. But when in Dr. Giovanniniâs Modern Poetry class we read âA Retrospectâ and the other pieces collected in Literary Essays of Ezra Pound (1954: I still have the same copy), I was hooked.
âA Retrospectâ (1918) opens with the three principles of Imagism:
1. Direct treatment of the âthingâ whether subjective or objective
2. To use absolutely no word that does not contribute to the presentation
3. As regarding rhythm: to compose in the sequence of the musical phrase not in sequence of a metronome.7
It was not that I took up Imagismâa short-lived movement that Pound himself soon abandoned in favor of his adaptation of the Chinese ideogramâbut that especially (2) and (3) seemed so sensible. Circumlocution and what the Romantics dismissed as Poetic Diction seemed thenâas it did at the beginning of the nineteenth century and as it does todayâto be the bugbear of poetry. Use absolutely no word that does not contribute to the presentation: this principle, which Pound derived from his studies of Chinese poetry, has always been a yardstick for me, as has the notion of the âmusical phraseâ rather than the tum-ti-tum of the metronome. More important were Poundâs negative prescriptions:
âVers libre [free verse] has become as prolix and as verbose as any of the flaccid varieties that preceded it.â A hundred years after free verse became the norm for poetry, this is truer than ever. And here are its corollaries:
Use no superfluous word, no adjective which does not reveal something.
Donât use such an expression as âdim lands of peace.â It dulls the image. It mixes an abstraction with the concrete.
Go in fear of abstractions. Do not retell in mediocre verse what has already been ...