Where the wild trees are

Wild Trees cover

One night in early March 2008, I woke up around 3:00 and found myself unable to get back to sleep. After half an hour or so of tossing and turning, I got up, went downstairs, and began to read The Wild Trees: A Story of Passion and Daring, by Richard Preston. This was apparently at the very same time that someone whom I did not yet know, surfing the Internet on her laptop, discovered Via Negativa and became engrossed in the dense, leafy foliage of its archives. Her eyes were a murky brown. Someday our paths would cross — ideally in a grove of wild, or unclimbed, trees — and we’d give “climax forest” a whole new meaning.

The oil furnace in the crawlspace under the living room rattled awake, shaking the house, and I drew the afghan tighter around my pajama-clad legs. The book was engrossing, featuring bizarre characters in tightly crafted scenes, and I slowly got over my annoyance at the odd blend of narrative omniscience and first-person journalism. After two hours, I put the book down and returned to bed, sleeping soundly until around 7:30, when I awoke feeling thoroughly refreshed.

Over the next five days, I returned to The Wild Trees every night for a couple of hours before going to bed. I enjoyed reading about its protagonists’ off-beat childhoods, which reminded me so much of my own, and the bite-sized chunks of natural history thrown in to flavor the stew were remarkably easy to digest. Reading Richard Preston was, it turned out, highly conducive to a good night’s sleep, for reasons that scientists are only just beginning to understand. His fast-moving narrative makes few demands on the reader, yet lacks the kind of propulsive plot-line that might tempt one to stay up too late. Each chapter builds to some pearl of insight or high drama, but ends well before boredom sets in, kind of like a Billy Collins poem. This is no dreary Bernd Heinrich book, where the process of scientific investigation takes center stage. Here, the scientists’ essential discoveries are described in a pithy paragraph or two — footnotes, almost, to the “passion and daring” advertised in the subtitle.

I became troubled, though, that I’d be unable to write a glowing review of a book that does so well what it sets out to do. Was it really Preston’s fault that he failed to write the book I wanted to read? Book reviewers who take authors to task for failing to write as they would’ve written themselves have always, quite frankly, annoyed the shit out of me. I decided that Preston deserves a lot of credit for writing a book-club-friendly page-turner about people obsessed with the size and performance of redwoods. I found the lack of a bibliography intensely frustrating, but what did I expect from a publisher like Random House? If I’m to be honest with myself, I enjoyed filling a few holes in my knowledge about canopy ecosystems in such a painless and soporific manner. A couple hours of passion, followed by a long and uninterrupted sleep: what — I asked myself — was so wrong with that? But it left me ill-prepared for what would happen next.
__________

Don’t forget to submit tree-related links to the Festival of the Trees, the next edition of which will appear at the Brazilian tree blog Árvores Vivas em Nossas Vidas. Send submissions to arvoresvivas [at] gmail [dot] com by March 28, or preferably even sooner, in order to give the host enough time to prepare a bilingual version.

In the used bookstore

I am eavesdropping as I browse the poetry collection. If anyone notices, I’m sure they’ll assume it’s book titles I’m scribbling into my warped pocked notebook, which is on brief, temporary work-release from the depths of my winter coat. I didn’t have heart trouble until I married you. Then I had heart trouble. I peak around the books: seated at a round table in the café, an elderly woman is lecturing her husband as a middle-aged man looks on, appearing to mediate.

I recall suddenly my last dream before waking, in which a yellow-billed cuckoo was being eyed by a great-horned owl. First I was on the ground looking up at the cuckoo, thinking raincrow, and then I was right with her on the branch looking farther up into the canopy at the owl, and feeling the cuckoo’s terror as the owl spread its wings menacingly.

Some new, small-press titles on consignment grab my eye. Backwoods Press, or something like that. I recognize the author from an anthology — he’s good. I read several poems, carry the book over to a table, sit down with it, read a couple more. The poor printing and mediocre design finally get the better of me. I carry the book back over and continue browsing. It occurs to me that the dream must’ve come from listening to several versions of the old Anglo-Irish folk song “The Cuckoo” the day before.

Look how shakey he is! His fingernails need cut and I can’t cut him. Last time I tried to cut his fingernails, he got cut. I tried to take him over here to get them cut, but he won’t go! He’s too damn stubborn. I pick books off the shelf that I know I’ve looked at before, on past visits, read one or two lines and put them back. I start feeling self-conscious about it, because now I’m taking notes.

Would I browse this way in a library, I wonder? No, I don’t think I would. In a library I tend to give books more of a chance. But in that case I’m only looking for temporary guests; here in the bookstore I’m looking for long-term companions. And it’s just common sense to be extra careful about that: so many minor irritations, if improperly indulged, can grow into pet peeves that require regular walks and the changing of litter boxes. One lapse of judgment and there you are four short decades later with heart trouble or shaky hands.

On the bookstore’s stereo, a rockin’ calypso version of “No More Monkeys Jumping On the Bed.” I find a book I like: Summer Lake: New and Selected Poems by David Huddle. It’s a good-looking paperback from Louisiana State University Press, and I know I’ve looked at it before without reading more than one or two lines. This time, I read six poems in their entirety and am hooked by the straight-forward narrative style and details of rural working-class life. The Ben Shahn painting on the cover, Blind Accordion Player, may or may not have been a factor. I tuck it under my arm and head for the counter. The notebook goes back into its burrow in my coat for six more weeks.

Poetry for naturalists (4)

Part 1; Part 2; Part 3.

16. Selected Poems 1966-1987, by Seamus Heaney (Farrar, Straus and Giroux, 1990)

Though Heaney may not be the sort of poet likely to make it onto standard lists of nature-poets, few of his poems are without an almost palpable presence of the land and its inhabitants, both human and wild. This particular volume includes a number of things of likely interest to nature lovers: selections from Death of a Naturalist and Wintering Out; the bog-people poems from North; a generous selection from Field Work; and best of all, five translations from the Medieval Irish cycle Sweeney Astray, about the Ulster king who went mad and was turned into a bird, as well as Heaney’s own “Sweeney Redivivus” cycle from Station Island. Here’s an excerpt from one of the translations (or versions, as Heaney terms them), “Sweeney’s Last Poem”:

There was a time when I preferred
the turtle-dove’s soft jubilation
as it flitted round a pool
to the murmur of conversation.

There was a time when I preferred
the blackbird singing on the hill
and the stag loud against the storm
to the clinking tongue of this bell.

There was a time when I preferred
the mountain grouse crying at dawn
to the voice and closeness
of a beautiful woman.

There was a time when I preferred
wolf-packs yelping and howling
to the sheepish voice of a cleric
bleating out plainsong.

You are welcome to pledge healths
and carouse in your drinking dens;
I will dip and steal water
from a well with my open palm.

Silent reading often gives short shrift to poets like Heaney. I found an online recording of the poet reading a piece from a later collection, The Spirit Level — listen to St. Kevin and the Blackbird.

17. The Book of Medicines, by Linda Hogan (Coffee House Press, 1993)

The bear is a dark continent
that walks upright
like a man,

says Linda Hogan, and of a mountain lion, she observes,

Her power lived
in a dream of my leaving.
It was the same way
I have looked so many times at others
in clear light
before lowering my eyes
and turning away
from what lives inside those
who have found
two worlds cannot live
inside a single vision.

But it’s way too easy to find such quotes in this book of eminently quotable poems, where concern for the health of the land and the health of people — both whites and Hogan’s own Chickasaw — are closely interwoven.

There is still a little life
left inside this body,
a little wildness here
and mercy
and it is the emptiness
we love, touch, enter in one another
and try to fill.
–“Nothing”

Hogan’s is a wise voice that deserves a much wider audience.

18. Wolfwatching, by Ted Hughes (Farrar, Straus and Giroux, 1989)

Nobody mythologizes animals quite as effectively as Hughes, I think. I could’ve chosen almost any of his books for this list, but this slim volume edged out the others for its inclusion of the three-part poem, “The Black Rhino.”

This is the Black Rhino, the elastic boulder, coming at a gallop.
The boulder with a molten core, the animal missile,
Enlarging towards you. This is him in his fame —

Whose past is Behemoth, sixty million years printing the strata
Whose present is the brain-blink behind a recoiling gunsight
Whose future is a cheap watch shaken in your ear

Listen — bedrock accompanies him, a drumbeat
But his shadow over the crisp tangle of grass-tips hesitates, passes, hesitates, passes lightly
As a moth at noon

For this is the Black Rhino, who vanishes as he approaches
Every second there is less and less of him
By the time he reaches you nothing will remain, maybe, but the horn — an ornament for a lady’s lap

Extinction, like genocide, makes the imagination seize up, but for that very reason I think it is imperative for any poet of the late 20th or early 21st century to keep trying to put it into words. Hughes succeeded as well as anyone can.

19. The Way Winter Works, by Harry Humes (University of Arkansas Press, 1990)

If Pennsylvania had a poet laureate, Harry Humes would be my choice for the post. His understated-yet-powerful poems are firmly rooted in the hills and valleys of the hard coal country where he grew up and lives still. (So strong is his commitment to understatement that he has never written a poem about Centralia, the famous Pennsylvania town that had to be abandoned because of the slow fire burning underneath it in an abandoned coal mine. “Too obvious,” Humes said when I asked him about it after a poetry reading once. At least five other poets, including W.S. Merwin, haven’t suffered from any such scruples.)

More to the point here, Humes is a competent naturalist and fly fisherman who knows the names and ways of the wild, or what passes for it in the well-used landscapes of central and eastern Pennsylvania. I guess I own all of his books, and I love each one of them; The Way Winter Works simply happens to have the greatest number of personal favorites. “Deer Hunting,” for example, might well be the definitive poem on that subject, though definitiveness was probably the farthest thing from the author’s mind when he wrote it. And the book contains touches of surrealism absent from his other books, as in “The Woman Who Called Whales across the Fields.”

A lot of Humes’ poems are about memory; I hope he won’t mind if I quote one of the shorter ones in its entirety.

Sorrow near the Old House

I walk to the place in the woods
where an old foundation fills
with one season after another
and sit on the stones
to watch for copperheads and deer,
then walk along the stream to the inlet.

All of it the same.
Bats beginning their dance,
oars creaking on the lake,
the overgrown path through the meadow
with its yarrow and pearly everlasting,
the way I imagine the house,
yellow with light, watertight with children.

20. Imperfect Thirst, by Galway Kinnell (Houghton Mifflin, 1994)

This may not be the most obvious choice of a book by Kinnell to demonstrate his closeness to nature, but it is dear to me for the inclusion of a poem called “Holy Shit,” which begins with a ridiculous shit-load of epigraphs, continues with a three-page consideration of various kinds of human and animal excrement, and ends with this injunction:

Let us remember this is our home
and that we have become, we mad ones, its keepers.
Let us sit bent forward slightly, and be opened a moment,
as earth’s holy matter passes through us.

Rereading another poem, “Trees,” just now, and hearkening back to the discussion in Part 1 of this series about when and whether poets should use the proper names for things, I was struck by Kinnell’s decision to describe rather than name a woodpecker and a nuthatch:

Tok-tok-tok-tok, as from somebody
nailing upholstery, started up nearby:
the bird with a bloodmark on the back
of his head clung, cutting with
steady strokes his cave of wormwood.
On another tree, a smaller bird,
in gray rags, put her rump
to the sky and walked headfirst
down the trunk toward the earth
and the earth under the earth.

Since the poem is describing an incident from childhood, I think we are meant to understand that the narrator didn’t know the names of these birds. But think how much less wonder would’ve been communicated in these descriptions if the names had been included! By contrast, a poem called “Collusion of Elements” takes the opposite tack, in its first two lines referring to familiar garden flowers by their less familiar, full Latin names. In either case, the poet aims to strangefy, I guess:

On the riverbank Narcissus poeticus holds an ear trumpet toward the canoe apparitioning past.
Cosmos sulphureous flings back all its eyelashes and stares.

In my favorite poem in the book, “Telephoning in Mexican Sunlight,” the narrator is at a pay phone in Mexico, talking with his “beloved in New York,” when a dozen small hummingbirds start orbiting his head, attracted by the lurid color of his shirt. Rereading it, I’m thinking I like it better even than Diane Ackerman’s hummingbird poem now (see Part 2), though that of course says more about my preference for economy and punchy endings than anything else. An excerpt really wouldn’t do it justice, but fortunately the whole poem is archived at the Boston Review. Notice how here, too, an unnamed word focuses attention, and how we are permitted to guess it through the circumspect ruse of three flower names offered in its stead.

Poetry for naturalists (3)

Part 1; Part 2.

11. Collected Shorter Poems, 1946-1992, by Hayden Carruth (Copper Canyon Press, 1992)

Then it came to me,
this insane song, wavering music
like the cry of the genie inside his lamp,
it came from inside the long wilderness
of my life, a loon’s song, and there he was
swimming on the pond, guarding
his mate’s nest by the shore,
diving and staying under
unbelievable minutes and coming up
where no one was looking. My friend
told how once in his boyhood
he had seen a loon swimming beneath his boat,
a shape dark and powerful
down in that silent mysterious world, and how
it had ejected a plume of white excrement
curving behind. “It was beautiful,”
he said.
–“The Loon on Forrester’s Pond”

Earthy, often plain-spoken, rooted in the landscapes of New England and upstate New York: this excerpt encapsulates the major features of Hayden Carruth’s work as well as any could. His prominence as an editor (Poetry magazine, Harper’s, the anthology The Voice That Is Great Within Us) may have led some critics to overlook the fact that he’s a damn fine poet in his own right — a master of language and a virtuoso of poetic form. And imagery from the natural world is no occasional ornament, but an almost constant presence in his work.

12. Some Heaven, by Todd Davis (Michigan State University Press, 2007)

The second book of a poet with roots in Indiana and western Massachusetts, recently relocated to Central Pennsylvania. I’ve written about (and quoted from) this book before, after attending a reading by the author. Like Wendell Berry, Davis often mixes religious themes and subjects into his poems about nature and landscape. Here, for example, is the first half of the title poem:

The rabbit’s head is caught
between the slats of the fence,
and in its struggle it has turned
so the hind legs nearly touch
the nose — neck broken, lungs failing.
My boys ask me to do something
but see no mercy in my plan.
At five and eight, they are so far
away from their own deaths
that they cannot imagine the blessing
a shovel might hold, the lesson
suffering offers those who have
not suffered.

13. The Wild Iris, by Louise Glück (Ecco Press, 1992)

This book is, for my money, one of the greatest poetic achievements in English of the last thirty years: a modern book of hours from a fallen Eden in which the poet addresses a God in whom she does not believe — and God and the plants in her garden talk back. You don’t have to know anything about plants to appreciate the genius of the arrangement or the vatic intensity of the monologues, but it probably helps. Here’s the latter part of “The Red Poppy”:

I have
a lord in heaven
called the sun, and open
for him, showing him
the fire of my own heart, fire
like his presence.
What could such glory be
if not a heart? Oh my brothers and sisters,
were you like me once, long ago,
before you were human? Did you
permit yourselves
to open once, who would never
open again? Because in truth
I am speaking now
the way you do. I speak
because I am shattered.

14. The Owl in the Mask of the Dreamer: Collected Poems, by John Haines (Graywolf Press, 1993)

Another one of my favorite books, which I’ve quoted from more than once before. A blurb on the back of my edition puts it well: “Splendidly odd, somberly beautiful. … John Haines’s spare, oracular lyrics feel as if they have come from a great distance” — from Alaska, to be precise. Haines writes about wilderness and the experience of living in it without a false note or trace of sentimentality. Picking one excerpt is challenging for me, but since I began this series by talking about the difficulty poets sometimes have in using the specific names of organisms, how about a poem which depends on such names for its effect? Here are the opening stanzas of “Mushroom Fable”; the capitalized phrases are names of fungi:

I knew them all in that age of saliva.

Soapy Tricholoma I knew,
and Blackening Russula.
I called Oak-loving Collybia
my friend, I gave her
Pig’s Ears and Witches Butter.

Born a Smoky Woodlover, I scored
with Chicken-in-the-Woods,
and cast my spawn in a Fairy Ring.
I wanted Dark-Centered Hebeloma
once, but never found her.

But I turned my back on those
tragic sisters, the False Morels;
I pitied the pale Amanitas
their bitter names
and bad complexions,
for they were beneath me.

15. The Shape of the Journey: New and Collected Poems, by Jim Harrison (Copper Canyon Press, 1998)

It is very hard to give birds advice.
They are already members of eternity.
In their genes they have both compass
and calendar. Their wing bones are hollow.
We are surprised by how light a dead bird is.

[…]

Offenses this summer against Nature:
poured iced tea on a garter snake’s head
as he or she dozed on the elm stump,
pissed on a bumblebee (inattentive),
kicked a thousand wasps to death in my slippers.
Favors done this summer for Nature:
let the mice keep their nest in the green station wagon …

That’s from the long poem “Returning to Earth,” one of many varied treasures in this volume, which also includes 65 ghazals, the 30-part Letters to Yesenin, and an eccentric collection of 57 American Zen poems named for the equally eccentric Japanese Zen master and poet — After Ikkyí» & Other Poems. A native of Michigan dubbed “the poet laureate of appetite” by Salon magazine, Harrison is gaining fame for his fiction and nonfiction, but poetry seems his truest calling. His poems are as warm and full of humor as Haines’ are stark and grave; a fondness for nature and natural imagery is really the only thing these two, radically different poets share.

Continue to Part 4.

Poetry for naturalists (2)

In Part 1 of this series, I listed four anthologies. I didn’t include any anthologies specifically of nature poetry, because I have yet to find one that’s fully satisfying — and in any case, I prefer reading single-author collections, which I’ll list alphabetically by author. Please note that this is a purely personal list, heavily influenced by serendipity. I have somewhere around 1000 books of poetry, most of them acquired by chance at sales and used bookstores. I apologize in advance to my British readers for the scarcity of British poets, for example. Books by American poets are simply a lot easier to get a hold of over here.

5. Jaguar of Sweet Laughter: New and Selected Poems, by Diane Ackerman (Vintage Books, 1991)

Ackerman’s talent for lyric verse is enormous, her knowledge about natural history extensive, and poems about non-human subjects make up the bulk of her work. Her language makes me think of a cross between Plath and Oliver, but that might not adequately convey the lushness of some of these poems. They are best savored two or three at a time, like anything rich. And the geographic scope is enormous, with a poems set everywhere from Amazonia to the Antarctic to the Bronx.

So, in the dark night of the hummingbird,
while lilies lather sweetly in the rain,
the hummingbird rests near collapse,
its quick breath halved, its rugged breath shallow,
its W-shaped tongue, as bright as Cassiopeia,
now mumbling words like wistful and wan.
The world at once drug, anthem, bright lagoon,
where its heart knew all the Morse codes
for rapture, pales into a senseless twilight.
–“The Dark Night of the Hummingbird”

6. Uplands: New Poems, by A. R. Ammons (Norton, 1970)

It took me a long time to discover that I liked Ammons’ unique style, where a love of word-music is matched by a passion for understatement. Now I wish I owned more than just this one, slim volume, in which so many poems betray a deep knowledge of the natural world. He writes about “Runoff,” for example,

quiet and clear,
never tipping enough to break sound,
slowed into marshy landrise and burst

into a bog of lupine and mirrored:
that was a place! what a place!
the soggy small marsh, nutgrass and swordweed!

And in the last two stanzas of the almost-title poem, “Upland,” Ammons deftly captures a geographic feature I’m intimately familiar with:

take the Alleghenies for example,
some quality in the air
of summit stones lying free and loose
out among the shrub trees: every

exigency seems prepared for that might
roll, bound, or give flight
to stone: that is, the stones are
pepared: they are round and ready.

7. Eyes to See Otherwise / Ojos de otro mirar: Selected Poems, by Homero Aridjis, edited by Betty Ferber and George McWhirter (New Directions, 2001)

The editors have gathered the work of multiple translators for this bilingual selection from one of Mexico’s best-known poets, who is also probably its most prominent environmental activist. Homero Aridjis grew up in the closest town to the over-wintering site of the eastern population of monarch butterflies, in Michoacán, and witnessed the destuction caused by careless logging. He went on to form the Group of 100, an association of literary and artistic intellectuals trying to draw public attention to environmental issues. (Wild nature might not have quite as large a constituency in Mexcio as it does here, but intellectuals are held in considerably higher esteem!)

Aridjis’ poetry mines historical as well as natural subjects, finding abundant tragedy and wisdom in both, as in a poem recounting the 16th-century friar Bernadino de Sahagun’s description of the birds of New Spain, or in a prose poem sequence re-envisioning the Aztec New Fire ceremony. Here’s a short poem in its entirety, spoken by some distant descendent of Jonah. I’ll substitute my own translation for the one provided.

Ballena Gris

Ballena gris,
cuando no quede de tí­ más que la imagen
de un cuerpo oscuro que iba por las aguas
del paraí­so de los animales;
cuando no haya memoria de tu paso
ni leyenda que registre tu vida,
porque no hay mar donde quepa tu muerte,
quiero poner sobre tu tumba de agua
estas cuantas palabras:

‘Ballena gris,
danos la dirrección de otro destino.’

Gray Whale

Gray whale,
when nothing is left of you but the image
of a dark body moving through the waters
of the paradise of animals,
when there is no longer any memory of your passing
nor legend to register your ever having lived,
because there is no sea that can accomodate your death,
I want to place on your watery mausoleum
these words:

Gray whale,
show us the way to another fate.

8. The Monkey’s Straw Raincoat and Other Poetry of the Basho School, introduced and translated by Earl Miner and Hiroko Odagiri (Princeton University Press, 1981)

This is really an anthology, an exception to my single-author rule here, but it’s indispensible for anyone interested in the poetry of Matsuo Bashí´ as he himself chose to present it: in multi-author haikai no renga sequences, poetic essays, and collections of hokku arranged by season. The translations are readable, and are accompanied by transcriptions of the originals and detailed notes on facing pages, which are especially useful in letting us see what sort of considerations guided the composition of a linked-verse sequence. Miner and Odagiri made the wise decision to repeat each component verse twice, so we can hear and see it as part of a tanka, and sometimes vary the translation to reflect the shifting sense. Here, for example, is how they present the first five verses of a 36-verse sequence called “Even the Kite’s Feathers.” The authors are Kyorai, Bashí´, Bonchí´, Fumikuni, and Bashí´ again.

    Even the kite’s feathers
have been tidied by the passing shower
    of early winter rain

    Even the kite’s feathers
have been tidied by the passing shower
    of early winter rain
stirred by a single puff of wind
the withered leaves grow still again

Stirred by a single puff of wind
the withered leaves grow still again
    from morning onward
his trousers have been wetted
    in crossing streams

    From morning onward
his trousers have been wetted
    in crossing streams
and he sees the bamboo bow
set to frighten badgers off

Not far from the bamboo bow
set to frighten badgers off
    and through lush ivy
crawling over the lattice door
    comes evening moonlight

9. A Timbered Choir: The Sabbath Poems 1979-1997, by Wendell Berry (Counterpoint, 1998)

I remember not thinking too highly of Berry when I was in my late teens and twenties, but either he changed, or I did. This book is unified both by theme and method of composition: each poem describes a walk he took on a Sunday morning in lieu of going to church, in poems that might be considered prayerful, but never preachy. Here’s how Sabbath IV from 1985 begins:

The fume and shock and uproar
of the internal combustion of America
recede, the last vacationers gone
back to the life that drives away from home.

Bottles and wrappers of expensive
cheap feasts ride the quieted current
toward the Gulf of Mexico.

And now the breeze comes down
from the hill, the kingfisher returns
to the dead limb of the sycamore,
the swallows feed in the air
over the water.

10. BioGraffiti: A Natural Selection, by John M. Burns (Norton, 1975)

As the title and subtitle suggest, this book is the naturalist’s equivalent of “Car Talk,” full of puns and other jokes only a nature nerd could love — or even understand. The introduction by Stephen Jay Gould explains how Burns, his lepidopterist colleague, used to read his light verse at every Wednesday luncheon and Natural History Seminar at Harvard. And if I hadn’t read this book and known of the connection, I wouldn’t have been able to decode the ending of one of Gould’s later essays. He was taking a former colleague and erstwhile supporter to task for his attacks on Gould’s theory of punctuated equilibrium, and his last paragraph builds up to an apparently innocent repetition of the Delphic maxim, “Know thyself.” However, it’s also the complete text of the shortest, and hence most memorable, poem in Burns’ book — a poem which I suspect would’ve been well known to the target of Gould’s essay. It’s accompanied by an engraving of a snail:

To a Lonely Hermaphrodite

Know
Thyself.

A poem about fern reproduction is entitled, “One Good Fern Deserves Another.” The second stanza adequately conveys the flavor of the book:

Up springs the frondly sporophyte,
        with rhizome, root, and rachis
And a meristem that’s apical and tight.
It uncoils; but on a leaf that is preparing for meiosis
Sporangia in clusters make a very sori sight.

Continue to Part 3.

Poetry for naturalists (1)

Back on August 3, Chris Clarke wrote A paean to Charles Simic to note his getting a new job. It began:

I’ve read some of your poems.
You seem to notice birds a lot.
They show up in a lot of your poems
but you don’t say what kind of birds they are.
Are they warblers? Owls?
Robins, or big brooding hawks?
Whooping cranes? You don’t tell us.

And when the birds sit in a tree or shrub
you don’t tell us what kind of tree or shrub. It’s OK.
Not everyone is curious about that kind of thing,
and even if you told us it was a nightingale
and that it was on a Liquidambar branch
most of us wouldn’t know what either of those was.

I’m a huge fan of Charles Simic, especially of his earlier books, so I kind of bristled at the post. It seems unfair to single out Simic for something that so many poets are guilty of. On the other hand, Chris does address something I’ve thought about a lot in reference to my own work: how specific can we get in talking about nature without losing half our audience, which neither knows nor cares about such details?

It’s been interesting to read the submissions that have come into qarrtsiluni over the last twelve days. “Insecta” is the first theme we’ve had where carelessness about natural history can get otherwise stellar submissions rejected. Marly and Ivy made it clear in their call for submissions that they welcomed all manner of literary and artistic creations, including those that are merely inspired by insects; a poem doesn’t have to be what Chris Clarke might consider a nature poem in order to pass muster. But it can’t be about spiders! I really don’t think it’s too much to ask that a literate person at least be able to distinguish an insect from an arachnid.

I’d go further and suggest that it’s not too much to ask anyone who calls him- or herself a poet to take a strong interest in learning the English names of most of the common, macroscopic species that call their bioregion home, in the same way s/he should have a working knowledge of Greek mythology and the Bible. It’s basic knowledge that can only enrich one’s appreciation for the world. And poets are all about vocabulary, right? It doesn’t have to make it into your work, but for Christ’s sake, at least give a shit!

Simic, on the other hand, is unapologetically anthropocentric: “Human beings and what happen to them are much more of a presence in my poems than, let’s say, nature,” he told an interviewer in 1977. He went on:

The problem with the so-called nature poems is that they generate all that false, easy pantheism and mysticism. Sure, we have such experiences, but they are really rare. I distrust poets who have a mystical experience each time they look at a tree or a falling leaf. It just doesn’t happen. It’s a kind of fakery. I’m all for nature and all the good, wholesome thoughts it produces in human beings, but in moderation. I mean it’s harder to deal with a city and that totally fucked up world of super highways, slums, subways, and the poor bastards who have to go to work every day in that world. Religious emotions about nature are easy; this other thing — that’s very difficult. That’s why I always respected David Ignatow, who has written so many incredible portraits of poor unfortunates who make their living in this monstrous world. I see a kind of integrity there. We are surrounded by piles and piles of shit, and it’s not something we can dismiss. It’s where we live. You’ve got to look at it and do something about it.

That’s from Simic’s The Uncertain Certainty: Interviews, Essays, and Notes on Poetry (University of Michigan Press, 1985).

Again, as with Chris’ “Paean,” there are points here I do agree with, depending on what kind of “nature poems” we are talking about. However, his insistence that poets should be primarily concerned with the plight of modern, industrial humanity is eerily similar to the official position on poetry in most 20th-century communist regimes, inluding the one Simic and his family fled in Yugoslavia. To me, all good poetry is nature poetry; I’m not in the habit of sorting either the poems I read or the poems I write by subject matter. Some poets who treat nature as an ideological touchstone or an excuse for pseudo-mystical rambling do leave me cold, as do poets who — like many of the supposedly great English poets of the 18th century and before — rarely admit an unconventional natural image into their work, to say nothing of a named species. I agree that it’s difficult to write convincing poems about non-human subjects, having failed so many times in that regard myself. But it’s also rare that I write anything about plants or animals without at least alluding to “this monstrous world” in which we all, rural and urban alike, are complicit in. And of all the poets I admire who write with integrity about the natural world, I can’t think of any who “dismiss” the concerns of humanity, as Simic implies.

In fact, there are a lot of poets on my bookshelf who manage to write about non-human subjects without descending into “false, easy pantheism and mysticism” — and who don’t mind calling a species by its proper name on occasion. With these two guidelines in mind, I spent an enjoyable couple of hours this morning gathering a tall stack of books, and I thought it might be worthwhile if I wrote a little bit about each one, and/or found a good quote to share. Tomorrow I’ll begin a list of single-author books of poetry for nature-lovers, but first — speaking of pantheism — here are a few anthologies of poetry in which close attention to the natural world is a conspicuous feature.

1. The Honey Tree Song: Poems and Chants of the Sarawak Dayaks, by Carol Rubenstein
(Ohio University Press, 1985)

Oral poetry of an agrarian or hunting-gathering people is often replete with natural imagery, and these poems are no exception. Rubenstein is a poet as well as an anthropologist, and she did a phenomenal amount of work gathering and translating oral poetry from seven distinct societies during a three-year residency in Borneo back in the 1970s; this is a lengthy work. In the introduction, she describes in some detail the procedures she used for trying to determine the exact meanings of words and allusions when the dialect changed every five miles and she had to work with a shifting cast of translators into Malay and English.

Here are a few lines from the title poem:

The rhinoceros beetle — the heavy gurgling sound.
The cricket — the high insisting sound.
The rhinoceros beetle says this comes first,
the cricket says that should be first —
the words of the honey tree song.
The seeds that come from the land near the sea
are big as that in the beak of the little kunchih bird. …
Honey tree found by my grandfather when he was lost in the jungle,
found by my grandmother when she was hunting with a blowpipe,
found by my father when he was out walking.
Planted by a tiny short-tailed porcupine and his wife,
planted by a big long-quilled porcupine and his wife,
planted by a pheasant on the edge of the jungle,
planted by a moonrat on the edge of the hill,
planted on the edge of the junction of two rivers,
planted between two ponds.

2. I Breathe a New Song: Poems of the Eskimo, edited by Richard Lewis (Simon and Schuster, 1971)

From Dayaks to kayaks! If Rubenstein’s work is a little too scholarly, this might be a little too popular in its presentation: the lack of notes identifying the exact source for each poem in the anthropological literature bothers me. Other than that, it’s a fine selection. The poems are arranged thematically, with the cultural/geographic provenance given at the end of each. Here’s one that demonstrates a good, earthy sense of humor (I take it that “turned its back” really means, “went bottoms-up,” i.e. mooned):

Then said the blowfly:
“Because you are bellyless — perhaps
You cannot reply at all!”
The little water beetle then said:
“Devoid of belly — maybe so!
Still, you may be sure that I will answer back!”
And with a grimace
It turned its back at once
Without making any attempt to answer back.
He was a bad one for arguing.
(Netsilik)

3. Singing for Power: The Song Magic of the Papago Indians of Southern Arizona, by Ruth Murray Underhill (University of California Press, 1938)

Despite the extreme simplicity of their material culture, the Tohono O’odham, as they now prefer to be called, have an extraordinarily rich oral literature. It’s been well documented but unfortunately rather poorly translated, with a few exceptions, and this popularly written study is one of them. As in many oral cultures, the O’odham had several different levels of performative speech, at least two of which might translate as “poetry,” and Underhill includes examples of both genres, along with just enough description at the beginning of each chapter to set the stage, describing the social circumstances from which the poems arose. My only criticism is that her selections are a bit on the short side, considering the length of the sequences from which they were drawn. The reader gets the mistaken impression that the O’odham specialized in verses of haiku or tanka length, where in fact they favored linked-verse sequences capable of continuing all night.

Quail children under the bushes
Were chattering.
Our comrade Coyote heard them.
Softly he came padding up
And stood wriggling his ears
In all directions.

4. Yoruba Poetry: An Anthology of Traditional Poems, by Ulli Beier (Cambridge University Press, 1970)

This is the only book here I don’t own; I’ve only read the copy in the Penn State library, and don’t have it with me to quote from. As with the other books I’ve just listed, I can’t comment on the accuracy of the translations, only on their effectiveness in English, and in that respect they are superb. Yoruba poetry is full of concrete images, many derived from the natural world. Fortunately, some of the poems are included in a book I do own: The Penguin Book of Oral Poetry, by Ruth Finnegan — which by the way is a great anthology, flawed only by the author’s failure to include any African epics (which she mistakenly believed did not exist). Anyway, here’s one of Beier’s translations from Finnegan’s Yoruba section:

Leopard

Gentle hunter
His tail plays on the ground
While he crushes the skull.

Beautiful death
Who puts on a spotted robe
When he goes to his victim.

Playful killer
Whose loving embrace
Splits the antelope’s heart.

Continue to Part 2.

Some good news, ending in cat vomit

That new anthology of poet-bloggers I mentioned two weeks ago is out, from the new, Montreal-based Phoenicia Publishing.

Writers and artists have always formed groups for mutual support, commentary, and encouragement, sometimes collaborating on public projects from group shows to hand-printed literary magazines. But while one tends to think of local writers hanging out in Paris cafés in the 1930s, or on the lower East side of New York in the 1950s, how does that desire for communication and creative inspiration translate into today’s online world?

You can browse the Table of Contents and read sample poems (including two of mine that you might recognize) at the Phoenicia site, then follow the link to order a copy or two. It’s a beautifully designed book, and should make a classy (and very affordable) Christmas, Hanukkah, or Solstice present.

UPDATE: Rachel Barenblat, one of the two co-editors, does a much better job of describing the book.

*

I’m guest-blogging at Blogging Blog (say that three times fast!) on Blogs as a medium for online literary magazines: lessons from qarrtsiluni. And yes, I committed what I always thought was a cardinal sin for bloggers: using a colon in a title. Ack!

*

Last night, I got some very exciting news from a blogging friend of mine, the multi-talented Natalie d’Arbeloff (also included in the aforementioned anthology, by the way) whose Blaugustine I have linked to so many times. Natalie was one of six finalists in a huge competition sponsored by the Guardian newspaper to win the right to edit their women’s pages for a week. Natalie didn’t learn until she attended the party last night that she had won! Be sure to stop by (November 8 entry – no permalink) and congratulate her.

*

If I were serious about getting more readers and links for Via Negativa, I guess I’d be leaving these comment haiku far and wide. But that’s not the point of the exercise; I simply want to respond more thoughtfully to the blogs I already read. Sometimes I can’t think of a haiku, but the effort translates into a more substantial prose comment than I might’ve come up with otherwise. And lots of times, still, I nod in silent appreciation and move on.

Marja-Leena

stained glass of
rusty red and yellow
birch leaves on wet skylight

Leaves on wet skylight:
this must be what a snail sees
from inside its shell.

*

Dr. Omed

In this series of nude photographs of the frankly obese-and-proud-of-it women of the Big Burlesque and Big Bottom Revue, he fights the good fight against the ‘tyranny of slenderness.’

The yin-yang tattoo
on the fat woman’s back has grown
as big as an apple.

*

Theriomorph

cold walk in the dark
dog in circle of flashlight
home a distant light

First snowfall melts
on contact with the ground. Only
the fallen leaves turn white.

*

frizzyLogic

It’s always been difficult to describe the colour of the carpet that runs along the corridor, up the stairs and along the upper corridor of this house. Not mustard, not buttercup. Sunrise? no. Baby-shit comes close. But now, thanks to Cat, I know the exact hue. It is cat-sick-bile coloured.

A mixed blessing:
the color of the cat’s vomit
matches the carpet.

Walking with whatever

Moving into a house where I already live is turning out to be more time-consuming than I anticipated. But the beautiful weather lured me into taking a short walk yesterday morning, in between working on a new batch of bread up at my parents’ house. Sundays are always a good day to go walking, regardless of the weather, due to the relative quiet. There isn’t as much traffic on the highways, and most noise-making businesses are shut down. Despite my left-libertarian views, I’m a strong supporter of blue laws.

We’re rapidly approaching the peak of fall color now. Almost all the trees and shrubs in the understory had turned, and shone like stained glass in the morning sun. As I started up the trail, I found myself thinking of a poem by my friend Teju Cole that I had just re-read a couple hours earlier: “The God Walker.” It originally appeared last year in his blog miracle speech, which is no longer online, but was also included in a soon-to-be-published anthology of blogger poets called Brilliant Coroners, of which I have an advance copy. “In the forest near my house / I have taken my god for a walk,” it begins. This is “a household god, / bred for an apartment’s confines,” but by the end of the poem, seduced by the forest smells, he “goes a little wild.”

“Walking with God/Jesus” is one of those clichés that makes intellectual snobs like me keep Protestant Christianity at arm’s length. I like how Teju subverts it in his poem, going out for a walk not with some abstract, omnipotent father-figure but instead with something like a familiar spirit — if not, indeed, Man’s Best Friend (“his wolf ancestors calling to him, / the god flares his wet nose”). “Household god” makes me think of the fetishes — described as “gods” in the King James Bible — which Rachel stole from her father Laban when she fled with Jacob (Genesis 31:19-34). I like the recognition that our images of the divine are limited not only by our own imaginations, but also by the physical environment we associate them with, and our tendency to keep them on leashes. One of my biggest problems with most formalized religions is the way they domesticate and sanitize divinity in the process of making it safe for mass consumption. Usually the trickster persona is the first to go. And once god(s) can no longer legitimately just fuck with people or unleash chaos without having their divinity called into question, you enter the maze known as theodicy, or “justify[ing] the ways of God to Man,” in Milton’s memorable phrase. Aspiring to worship an omnipotent God, we end up instead with one alarmingly subject to human approval, and risk psychological damage in the process by creating a situation where if bad things happen, it can only be our own fault — or at best, the fault of a fallen trickster turned into a cosmic bad cop.

A slightly more conventional but equally creative and whimsical take on divinity comes from another blogger friend, graphic artist Natalie d’Arbeloff in her new book of comic strips, The God Interviews. I bought a copy from her when I was in New York last month, and actually got it inscribed by God, as channeled by Natalie. He gave me two Xs, which I hope represent kisses — if not, I could be in big trouble.

But probably not from this God, who is very much the all-loving sort. He gets out of the theodicy trap in the usual way, by talking about freedom, though with a fun analogy: “You know that thing when a novelist creates characters and they start to have a mind of their own?” God asks. “Yes, but that’s fiction. I’m talking about reality,” says Natalie’s cartoon alter-ego Augustine (no, not that Augustine). “In this reality I’ve given my characters freedom,” says God.

“Freedom to destroy ourselves and the whole shebang?”

“Freedom to reach my destination in your own time in your own ways.”

“And the destination is?”

“Love, naturally.”

Can you really call it freedom, though, if a higher power had to grant it? To my way of thinking, freedom of action is intrinsic to all living things. If it makes sense to talk about divinity at all — and an intuition of “something more” often persuades me that it does — then I think we must be careful not to separate it too much from the way things naturally work. My worldview doesn’t have any room for a supernatural, I guess. The new idea of divinity as an emergent property of complex living systems has definite appeal, though, especially to someone with a strong animist bent.

It’s only fair to point out that Natalie is very much a visual thinker, and the power of her argument is diminished by reducing it to text alone. God is of necessity anthropomorphic — male and brown-skinned, usually barefoot and wearing a t-shirt that says “God,” though his size and sometimes his apparel varies to suit the occasion. So again, as with Teju Cole’s poem, this is divinity as real people experience it, not as priests or theologians or smart-ass poet-bloggers think it should be.

Nor does d’Arbeloff neglect the via negativa. My favorite section, Chapter 12, begins with a visit to a bookstore, which is having a “SUPER SPIRITUAL SALE — All the Answers For the Price of One!” It includes a paean to the power of the imagination reminiscent of William Blake — and given Blake’s understanding of how the prophets could claim to speak for God, that’s probably no accident.

Isaiah answer’d: “I saw no God, nor heard any, in a finite organical perception; but my senses discover’d the infinite in everything, and as I was then perswaded, & remain confirm’d, that the voice of honest indignation is the voice of God, I cared not for consequences, but wrote.”
(The Marriage of Heaven and Hell)

Natalie’s version of this is a little more self-reflexive, and of course a lot funnier. “What do you think of all these people who claim they talk to you?” Augustine asks as they leave the bookstore. “You’re talking to me, aren’t you?” says God. “But I don’t claim to be really real!” Augustine says in a tone of honest indignation.

In the panels that follow, the analogy between artist and divinity is, um, drawn out especially well. The last panel employs a visual quote of the two-faces-or-goblet figure from Gestalt psychology to great effect, with the words “What is really real about you?” inscribed on one of the two, nearly identical profiles, and in the black goblet-space between them: “That which cannot be imagined.”

This was the kind of stuff bouncing around in my head yesterday morning, preventing a full awareness of my surroundings, as usual. When I got to the powerline, I started to hear odd creaking noises from the woods ahead. A flock of blackbirds, I thought, and got my camera ready, figuring the flock would pass overhead at any moment. I stood there waiting for several minutes, but the sound didn’t get any closer, so I continued across the powerline and on up the trail. It got louder and louder as I made my way through the dead and dying mountain laurel, which is so painful to look at now. As I approached the ridgetop, I saw the tops of the oak trees shaking violently, though there was no wind. The sound was all around me, and small flocks of birds began rising from the ground at my approach. They weren’t red-winged blackbirds, as I’d figured, but common grackles — thousands of them, feasting on acorns. This is what a very, very small, outlier flock of passenger pigeons must’ve been like, I thought, and felt the hair rising on the back of my neck.

The awe was short-lived. A moment later I was back to thinking how cool it would be if I could get them all to take flight at once, as icterid flocks will do, with a rush of synchronized wings. I moved purposefully toward what I took to be the center of the flock, but the birds only flew short distances ahead of me, and when I stopped, they flew closer and peered down with their disconcertingly yellow eyes, as if trying to make up their minds to rush me all at once.

I had to get back; the bread needed to go in the oven if we were to have any for lunch. The flock regrouped quickly in my wake, and it occurred to me as I hurried back to the house that the main reason why people don’t have true epiphanies any more is that we’re too damned distracted to recognize them. If the image of walking has such strong sentimental appeal, it’s probably because few people actually make the time to walk any more, or even if they do, like me, they’re too preoccupied with their own thoughts to fully appreciate what’s around them. I probably shouldn’t give away the ending of The God Interviews, but let’s just say that it may well have supplied the inspiration for Teju Cole’s poem. We are all vagrants at heart: “strangers and sojourners,” as God put it in Leviticus 25:23, “going to and fro in the earth, and … walking up and down in it,” as Satan says about himself in his two interviews with God at the beginning of Job.

The bread had risen well. I popped it in the oven, and then spent the next hour moving all my fiction into the dining room, to keep company with my six shelves full of religion books. They were all very dusty. It might be time to give them a good airing out.
__________

Be sure to read Dick Jones’ stunning new poem, God.

Groove

I’m spreading the second coat of varnish, moving the paintbrush to the beat of my old boombox and wondering if that might be just the magic needed to ensure a danceable floor. It already possesses a kind of visual music: a metronome in one direction, since all the floorboards are the same width, but at right angles to the grain, the very shallow grooves left by the floor sander every time I paused it, made visible by the varnish, form a more varied but still somewhat regular pattern: step step rest. Step step rest.

Strange stuff, polyurethane — paint without pigment, its presence detectable only by the gloss and extra depth it imparts to surfaces. Like some people’s idea of God, I suppose. And maybe because I just “got down on my bended knees” myself, my old cassette copy of the song Burning Hell, by John Lee Hooker and Canned Heat, seems like a perfect fit right now.

The appealing thing about the song is that the narrator’s skepticism is wholly focused on the afterlife; there’s no mention of God or devil, though one could certainly argue that their non-existence is implied:

Ain’t no heaven,
ain’t no burning hell.
When I die, where I go,
nobody can tell.

The song is culturally if not theologically Christian, borrowing imagery and a vocal delivery from the charismatic churches. The protagonist asks a deacon to pray for him, and also prays himself, all night long, in the spirit of “help Thou my unbelief.” But apparently it doesn’t do any good: there’s no epiphany, the prayer goes unanswered, and the song concludes as skeptically as it began.

The funny thing is that it doesn’t come off as despairing at all, but defiant and ultimately joyful. John Lee Hooker certainly didn’t invent the style of blues known as boogie, but his concept of it was fairly unique: verses of varying length, as much spontaneity as possible in verbal and musical lines, and an overall impression of songs as mere fragments of something essentially endless. Many of Hooker’s songs are more laid-back than “Burning Hell,” but all of them tap into the same, hypnotic groove, for lack of a better term.

I’ve loved that groove ever since I first heard it, which may be as much as thirty years ago, when my older brother first started playing clawhammer banjo. Though now associated with Appalachian string band music, it’s the old, African style of playing, featuring a bum-ditty beat with the thumb hammering out a drone note. Some sort of drone occurs in many, perhaps most, styles of traditional music the world over, especially those influenced by contact with Islam and the muezzin’s call to prayer — certainly the case with most musical traditions brought to the New World by West Africans. Even the explicit focus on drones in Indian classical music dates back only to the Mogul period, though its subsequent popularity on the subcontinent probably also reflects indigenous metaphysical concepts. According to an online paper on the subject, “the function of the drone or tonicizing ground in Indian classical music is rooted in the ancient Hindu philosophies: it is the physical manifestation of OM.”

So while “Burning Hell” celebrates spiritual homelessness, Hooker’s droning boogie guitar groove is anything but OMless.

Given the title of this blog, I’m sure you’d all be disappointed if I didn’t go on to point out that doubt is a very fruitful position. In fact, I do think about this sort of thing a lot, but have moved away from blogging about it because I don’t feel I have too many original insights on the subject. All I know is that for me, affiliation with some spiritual tradition or another is an on-going temptation I feel I must resist if I am ever to learn anything about reality, whatever that may consist of. As I’ve said before, one of my base assumptions is that if some doctrine or dogma makes me feel good, it can’t possibly be true. “Ain’t no heaven, ain’t no burning hell” has the appeal of a good mantra for me, teaching non-attachment to the self — something that most of the major religions also agree is a good thing, though perhaps only in the same way that Marxist-Leninism preaches the ultimate disappearance of the state.

At any rate, despite spending half an hour sweeping and vacuuming in advance of the varnishing, I’m still finding a few stray bits of dirt as I go along — a fragment of leaf, a hair, a small piece of broomstraw. I could get up and carry them over to the waste basket in the other room, but that would break the rhythm, so instead I shove them into my pocket. The really tiny grains of dirt can be pushed into the cracks between the floorboards, where 150 years of accumulated crud has acquired the status and patina of a deliberately applied grout. I’m reminded of the ancient riddle, quoted by Heraclitus:

What we found, we caught and killed.
What we couldn’t find, we brought with us.

The accepted answer is lice, but it could be almost anything. Atheists and believers both could probably take a lesson from it.

Viking nicknames

according to the Icelandic sagas

Every few years I re-read the Icelandic sagas in translation. This time, I kept a notepad handy and jotted down the more interesting nicknames. Here are a few of them. For those unfamiliar with the sagas, I should mention that they were regarded by the 12th- and 13th-century Icelanders for whom they were written as essentially factual works, albeit with some literary embellishments. In other words, the following names all belonged to ostensibly historical figures.

Onund Tree-Foot
Gudbrund Hump
Ivar Prick
Geirmund Hell-Hide
Thorir Long-Chin
Olvir Child-Sparer
Olaf the Broad
Bork the Stout
Helgi the Lean
Asmund the Beardless
Ketil Thistle
Eirik Ale-Lover
Hallstein Horse
Aud the Deep-Minded
Thorgeir Flask-Back
Thorkel Moon
Geirmund the Shifty
Odd the Orphan-Poet
Thorir Paunch
Ogmund the Evil
Thorarin Foal-Brow
Torfi Bundle
Asgeir the Rash
Thorbjorn Oxen-Might
Hallvard Travel-Hard
Thorodd Poem-Piece
Olaf the Peacock
Bersi the Godless
Thord the Coward
Ketil Flat-Nose
Sigurd Snake-in-the-Eye
Thorolf Bladderbald
Thorstein Cod-Biter
Thorolf Twist-Foot
Bolverk Blind-Snout
Gunnlaug Serpent-Tongue
Mord Fiddle
Asmund Grey-Bush
Ulf the Unwashed
Orm Wood-Nose
Thorleif Crow
Ketil the Smooth-Tongued
Sigurd Hog-Head
Onund the Handsome
Ogmund Tangle-Hair
Thorkel Braggart
Thorir Snippet
Grim Hairy-Cheek
Ketil Trout
Thorstein Sleet-Nose
Hallbjorn Half-Troll
Gunnstein the Berserk-Killer
Ornulf Fish-Driver
Bjorn Butter-Box
Eilif Eagle
Hroald Backbone
Thorgeir Earth-Long
Bjorn Iron-Side
Killer-Hrapp
Mord the Careless
Thorstein Shiver
Bolli the Elegant
Sarcastic Halli
Hallfred the Troublesome Poet
Thorold Sledgehammer
Eyvind the Proud
Hrolf the Walker
Ragnar Shaggy-Breeches
Thorbjorn Raven
Thorbjorg Pride-of-the-Farm
An Twig-Belly
Geirmund Thunder
Eysteinn Fart
Frodi the Valiant
Erlend the Torpid
An Bow-Bender
Audun the Uninspired
Bard the Peevish
Thorbjorn the Pock-Marked
Thord Horse-Head
Thorfinn Skull-Splitter
Goat-Bjorn
Giant-Bjorn
Asgeir Scatter-Brain
Brand the Generous
Eyvind the Plagiarist
Finn the Squinter
Thord Bellower
Eirik the All-Wise
Filth-Eyjolf
Ulf the Squinter
Thorgeir Thorn-Foot
Strut Harald
Sigtrygg Silk-Beard
Ketil the Lucky Fisher
Einar Fly

Sources: Grettir’s Saga, tr. Denton Fox and Hermann Palsson (University of Toronto Press, 1974); Njal’s Saga, tr. Magnus Magnusson and Hermann Palsson (Penguin, 1960); Eyrbyggja Saga, tr. Hermann Palsson and Paul Edwards (Penguin, 1972); The Sagas of Icelanders, ed. Leifur Eriksson (Penguin, 2000).