Peter Steele

Reading Luke Slattery’s Dating Aphrodite, I was reminded of dining once with the classical scholar Bernard Knox and the poet Anthony Hecht. Neither man was young: each had experienced remarkable and appalling things during World War II: and both had found ways of transposing those experiences into the register of art. They were at once unillusioned and instinctively creative.

Most of a lifetime ago, I read of an exhibit at the Bell Telephone headquarters. It consisted of a box from which, at the turning of a switch, a hand emerged. The hand turned off the switch and returned to its box. If this struck me as sinister, it was because the gambit seemed emblematic of human perversity – of a proneness to self-annulment ...

Here is an entry in one of A.D. Hope’s notebooks: it is from 1961: ‘Ingenious devices for letting in the light without allowing you to see out, such as modern techniques provide – e.g., glass brick walls, crinkle-glass, sanded glass and so on – remind me very much of most present-day forms of education.’ This is a representative passage from the notebooks. Lucid itself, it bears on elements of frustration or nullification in experience. As such, it testifies to Hope’s recurrent sense that human beings can easily mislocate their ingenuity, with results that are both memorable and regrettable. In a later notebook, in 1978, speaking of the labyrinth as a model of human life, he writes: ‘Looking back one sees that comparatively trivial blind choices have often determined one’s course and that the majority of people do end up in blind alleys.’ One might contest the generalisation, but will not easily forget the analogy.

Some years ago, at a busy intersection in Chicago, Popeye’s Fried Chicken sported a notice saying, ‘Now Hiring Smiling Faces’. It seemed to cry out for a poem, or at least a memory. If Angus Trumble’s A Brief History of the Smile does not allude to it, this is not for want of curiosity or vivacity on his part.

Born in Perth, I came as a boy to think of myself as a Yorkist: my summer holidays were often spent in that glittering town, and the first sound I can remember is the intransigent call of crows over the road there from the city. For entirely good reasons, the place is almost a myth to me.

In deeper and more complex ways, that territory is mythic to John Kinsella. His Peripheral Light would look very different, and much the poorer, if it were possible to subtract the mythic dimension from this book. Reading his ‘Wheatbelt Gothic or Discovering a Wyeth’, I am reminded of an essay of Guy Davenport’s in The Geography of the Imagination, in which he details how indebted Grant Wood’s ‘American Gothic’ is to mythological motifs, and how thoroughly Wood has subsumed them. Kinsella, at his best, seems to me equally adept at living with imaginative indebtedness and at parlaying it into an asset.

W.H. Auden, following Samuel Butler, thought that ‘the true test of imagination is the ability to name a cat’, and plenty of people, poets, and others have believed this: to recast a dictum of Christ’s, if you can’t be trusted with the cats, why should we trust you with the tigers? Gwen Harwood could be trusted with the cats, and with yet more domestic things; here, for example, is her fairly late poem ‘Cups’