The Columbia History of British Poetry (143 page)

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Authors: Carl Woodring,James Shapiro

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BOOK: The Columbia History of British Poetry
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Page 564
Don't touch me and appreciate me.
It is an infamy.
You would think twice before you touched a weasel on a fence
as it lifts its straight white throat.
. . . . . . . . . . . . . .. . . . . . . . . . . . .
Nor the adder we saw asleep with her head on her shoulder
curled up in the sunshine like a princess;
when she lifted her head in delicate, startled wonder
you did not stretch forward to caress her . . .
This is part clean embodiment of a "natural religious sense," part phallus-guarding "attitude" (Lawrence would later do "attitude" less viperishly). The future-salient poem in the book is "Song of a Man Who Has Come Through." The opening line, ''Not I, not I, but the wind that blows through me!" is irresistible, a bugle call. Modern in its urgency, its air-stream phrases, the poem is informed by an earthly future-wonder:
If only I am sensitive, subtle, oh, delicate, a winged gift!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
If only I am keen and hard like the sheer tip of a wedge
Driven by invisible blows,
The rock will split, we shall come at the wonder, we shall
    find the Hesperides.
Lawrence's mother has finally released him to the adventure of other wonders, at least of displaced ones (the Hesperides, the apple grove of the West, belonged to a mother goddess, Hera.)
The poems in
Birds, Beasts and Flowers
fuse prophetic ardor with winningly relaxed, lavish, and precise observations of real things. Lawrence's genius has stopped rocking, mother-sick, and sings forward on a deep keel. The obsessions have opened like an ark and taken on board the world. Seldom have acts of attention seemed so creative and lively, so electric with voice, so generous of sight and prolific of figure (metaphor as both the flash point of perception and fusional bliss).
A few poems are exceptions, works (so to say) of prophetic nostalgia. "Grapes," for instance, addresses the white Western anemia implicated in Yeats's "The Magi." Startlingly, Prohibition in the United States is taken as a sign of an irresistible need for intoxication: "It is like the agonized perverseness of a child heavy with sleep, yet fighting, fighting to keep awake." The lost children of a dark-skinned Bacchus, "we are on
 
Page 565
the brink of re-remembrance." Too much unfolding, too little deep secretiveness. We see too much, touch too little. We must "Take the fern-seed on our lips, / Close the eyes, and go / Down the tendrilled avenues of wine and the otherworld." This is renewed Romanticism, this reinjection of mystery into the overclarified veins of being. What is modernist in it is the radical sensualization of mystery, the elixir of the sacred.
"Southern Night," that slender but brilliant straggler from the autobiographical cache out of which
Look! We Have Come Through!
was drawn, is, in this sense, Romantic-modernist. This unofficial epilogue to Lawrence's vastly visionary novel
Women in Love
may lack the vigorous lyricism and crowding perceptual plenitude of the other poems in the volume, but it serves as their empowering satyr cry. It is one of the first poems in which Lawrence is, as artist, hard and arrogant throughoutmodern. Here is the final part:
Call it moonrise
This red anathema?
Rise, thou red thing,
Unfold slowly upwards, blood-dark;
Burst the night's membrane of tranquil stars
Finally.
Maculate
The red Macula.
This is as brutal as Picasso; gaudily assertive, its colors burn. Not an easel painting of a poem, it breathes and moves. It alters poetic structure in the direction of instant thought flashes, feeling burns. Through the star-speckled holy paper screen of Platonic and Christian idealism, which had seemed to seal the whole Western night, it heaves a blood-red challenge.
A series of slipknots, each tied on the spot, or of rungs up which the poet climbs to greet the "red thing," the poem abolishes the human order in favor of sacred animal sexuality. Like "The Second Coming," it staggers from the force of an ambivalent wonder, a pro-orgasmic violence. The biblical and hymnal "thou" may link this sexual bloodying of white consciousness with the hymn-playing mother, but what the poem defies is just the good, tranquil dead point that she constitutes in the poet's passionate being. ''The first evidence of the basic connection

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