The Value of the Feminine Perspective (3/3): The Final Mind-Blowing Encounter

The artist’s inborn talents, developed abilities, innate and acquired qualities of character, personal inclinations, and the degree of spiritual maturity obtained at a given point in . . . life, along with the characteristics [they] may have assimilated from [the] national culture, [the] local culture, and the surrounding geography and climate – all such factors combine to guarantee a dazzling and most attractive diversity in artistic self-expression.

(Ludwig Tuman Mirror of the Divine – page 118)

It seemed logical to follow on from the republished sequence on Emily Dickinson, with this one.

I was complacently reading my way through The Mad Woman in the Attic in pleasant anticipation of my moments with Middlemarch as the high spot of their analysis of women writers in Victorian England, when my worldview was overturned. I was going to have another Mansfield Park and Daniel Deronda experience, possibly on a larger scale.

The final chapters of this uneven but brilliant book deal with poetry.

I already knew that, in so far as when I had bought the book I had read the final chapter on Emily Dickinson with some interest. What I had not expected was to be blown away by Elizabeth Barrett Browning in the penultimate chapter I had previously vaulted over. After all I’d read all her good stuff, hadn’t I? Sonnets from the Portuguese especially was the critics’ favourite, and mine till now perhaps. As a lover of Robert Browning’s poetry, I also knew enough about her life to realize she’d never attempted anything as ambitious as his The Ring & the Book, had she?

How wrong could I be?

Aurora Leigh

Gilbert and Gubar flagged up Aurora Leigh after a lengthy consideration of Christina Rossetti’s Goblin Market. They describe it as Barrett Browning’s ‘masterpiece’ (page 575), going on to explain why:

It is so much better than most of its nonreaders realize, but also because it embodies what may well have been the most reasonable compromise between assertion and submission that a sane and worldly woman poet could achieve in the nineteenth century.

Along the path of their relatively brief exploration of this poem, there were small gems of insight quoted that rang bells for me, but not dramatically as yet. They quote her as writing (page 577) ‘Art is much; but love is more,’ and ‘Art’s a service.’

They clarify that the story she tells in blank verse concludes with what seems to be (page 579) ‘a perfect compromise between the docility required by Victorian marriage and the energy demanded by poetry.’ They describe how Barrett Browning places her transformative vision in the male character’s mouth so as to make it more acceptable to her Victorian readership (ibid):

Part of this poet’s compromise consists in her diplomatic recognition that Victorian readers may be more likely to accept millenarian utterances from a male character.

It is only when they quote this millenarian vision that the full import of this poem struck me with full force:

                                                       The world’s old,
But the old world waits the time to be renewed,
Toward which, new hearts in individual growth
Must quicken, and increase to multitude
In new dynasties of the race of men;
Developed whence, shall grow spontaneously
New churches, new economies, new laws
Admitting freedom, new societies
Excluding falsehood: He shall make all new.

And, as I discovered via Wikipedia, it’s divided into nine books. Nine! A very special number for Bahá’ís!

‘I have to buy this book,’ I thought, and immediately found a Norton annotated edition on the web which I decided to order via my local Waterstones on the following Monday (this all happened too late on Saturday to dash down and do it straightaway, and ordering on the web forfeits the stamps on my loyalty card).

Patience! Patience!

Before I take this further I need to share the next sequence of events.

What made it even more amazing was that, having decided to buy a copy as soon as possible, the following day, the Sunday, my wife and I visited a National Trust property — Berrington Hall — and, after wandering the grounds and having a cup of coffee, we finally found the second hand bookshop there, which my wife was encouraging me to look into in case they had the book. I thought the chance of that was so very slim I nearly didn’t bother.

But I was amazed to find at the second attempt, after nearly leaving the shop, a slim copy of the book tucked away on the next-to-bottom shelf of the last stack. How weird and unlikely is that, for such a little known and not very popular book!

It wasn’t the exact edition I wanted, which I still might buy for the notes and letters it contains, but for the price of £1 how could I possibly resist? It seemed to confirm my own strong feeling that I was meant to read it.

Just in case it seems as though this enthusiasm is a misguided response to one pair of critics, I’ll end with a quote or two from the introduction to my newly acquired and priceless one pound purchase. Cora Kaplan writes (page 11):

In spite of its conventional happy ending it is possible to see it as contributing to a feminist theory of art which argues that women’s language, precisely because it has been suppressed by patriarchal societies, re-enters discourse with a shattering revolutionary force, speaking all that is repressed and forbidden in human experience.

In terms of the plot of the poem as she sees it, the blinding of the main male character, after the manner of Rochester in Jane Eyre (page 24), ‘simultaneously robs him of his “manly” image and his masculine, mechanical projects for social improvement.’ Shades of McGilchrist here again.

Kaplan also clinches the idea explored by Gilbert and Gubar, that Barrett Browning goes a long way towards integrating male power with feminine sensitivity by quoting approvingly her lines (page 27):

                                   Either sex alone
Is half itself and in true marriage lies
Nor equal nor unequal: each fulfils
Defects in each…

While she feels the poem is weak in the way it deals with the issues of class, she endorses its great value (page 35):

. . . [F]or all its difficulties the poem remains radical and rupturing, a major confrontation of patriarchal attitudes unique in the imaginative literature of its day.

One critic sourly complained that it was 2000 lines longer than Paradise Lost. So, it is clearly a work that merits comparison with the lengthy masterpiece her husband wrote in his grief after her death.

And this view was reinforced, in my opinion, as I read through the poem and found many passages such as this one, which confirms that Barrett Browning was firmly behind the view that art should balance the material with the spiritual (Book 7, lines 763-769):

                                         Natural things
And spiritual,—who separates those two
In art, in morals, or the social drift
Tears up the bond of nature and brings death,
Paints futile pictures, writes unreal verse,
Leads vulgar days, deals ignorantly with men,
Is wrong, in short, at all points.

As it stands at this point, although I feel my high regard for George Eliot’s work, most especially Middlemarch, is completely justified, I clearly have failed to give due consideration to a major poet, someone I have so far dismissed as a minor artist working on a miniature scale, somewhere below Jane Austen’s ironical description of her own work as ‘the little bit (two inches wide) of ivory on which I work with so fine a brush.’

Time to remedy that, I feel.

I’ll pause at this point having marshaled at least some evidence that the feminine mindset probably does have the capacity to create a more balanced portrait of reality both in prose and in poetry than has so far come easily to men in our machine-minded left-brain culture.

And just to prove that the spirit of Barrett Browning is by no means dead, and was not just carried briefly albeit powerfully by the likes of Sylvia Plath, I’ve just read these words in Gillian Clarke’s Collected Poems (page 49):

        Our airing cupboards
are full of our satisfactions.

The gulls grieve at our contentment.
It is a masculine question.
‘Where,’ they call ‘are your great works?’

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The Value of a Feminine Perspective (2/3): mainly about ‘Middlemarch’

At a time when conquest and aggression have lost their credibility as means of solving difficult problems, qualities in which women are strong, such as the capacity to link intuition to the other rational processes, and facility with networking and cooperation, are gaining importance. Thus as increasing numbers of women are admitted into centers of decision-making, consultation is being enlightened by fresh perspectives; a new moral and psychological climate is spreading, enabling new dynamics of problem-solving to emerge. The inclusion of women thus directly affects the pace and success of the peace-building process.

(Bahá’í International Community, 1993 March 15, Women and the Peace Process)

It seemed logical to follow on from the republished sequence on Emily Dickinson, with this one.

Picking up from where I left off last time, I was after evidence of some kind that the feminine take on the representation of reality might be more balanced than the masculine. I thought I’d found that principally in a key chapter on George Eliot.

Before plunging into The Mad Woman in the Attic‘s treatment of Middlemarch, her masterpiece, I’ll take a brief detour into Austen territory (Chapter 5).

Early in the chapter Gilbert and Gubar capture an essential quandary for women at the time (page 162):

All women may be, as she is, split between the conflicting desire for assertion in the world and retreat into the security of the home – speech and silence, independence and dependency – Austen implies that this psychic conflict can be resolved.

Austen battled to solve this dilemma in her fiction. I recently read Mansfield Park for the first time, having been deterred by a sense that it was considered a flawed work by too many critics, partly because of Fanny Price’s supposedly unprepossessing character. In reading the book for myself, I saw her as complex and strong. According to Gilbert and Gubar she may have a key role in Austen’s attempt to deal with her quandary (page 165):

Recently, two feminist critics have persuasively argued that, when Fanny refuses to marry for social advantage, she becomes the moral model for all the other characters, challenging their social system and exposing its flimsy values.

One of the most unconvincing aspects of this novel is the rapidity and suspicious neatness with which Austen ties up all the loose ends, wherever possible into marriage knots. The authors’ take on that pattern, which they claim is not unique to this book, is intriguing (page 159):

Many critics have already noticed duplicity in the “happy endings” of Austen’s novels in which she brings her couples to the brink of bliss in such haste, or with such unlikely coincidences, or with such sarcasm that the entire message seems undercut.

Much else that they say suggests that Austen was unable in the end to resolve her dilemma in her fiction, though she was acutely aware of how fiction was failing to do so in a way that left her dissatisfied. Her last novel, Persuasion, imbued as it is with yearning, pins down the main problem when she creates the discussion between Anne Elliot and Captain Harville, in which Anne explores ‘her sense of exclusion from patriarchal culture’ (page 179):

‘men have had every advantage of us in telling their story… The pen has been in their hands.’ Anne Elliot will ‘not allow books to prove anything’ because they ‘were all written by men.’

I want to leap now over several chapters, all fascinating and mostly concerned with the Brontës, to one key chapter (Chapter 14) which focuses on one of my favourite novelists and her greatest book: George Eliot and Middlemarch. Until I read further in their book I thought Eliot had gone as far as it was possible for a woman to go at this period of history.

Right at the start of the chapter Gilbert and Gubar captured my deep interest by quoting Margaret Fuller, an American journalist, critic, and women’s rights advocate (page 479): ‘Will there never be a being to combine a man’s mind and woman’s heart…?’ They write of Eliot’s ‘commitment to heart and hearth’ and the ‘tension between mind and heart’ in her life and writing.

They describe Eliot (page 482) as being drawn to Harriet Beecher Stowe’s emphasis on ‘the need for men to develop “feminine” receptivity, specifically that of female nurturance.’ More even than that, in a way that resonates with the Bahá’í position on the equality of men and women, they point out that (ibid):

Stowe’s revolutionary books insist that maternal sensations and feminine powerlessness alone can save a world otherwise damned by masculine aggression.

They see the central concern of Eliot’s work, almost from the very start (page 484), as wanting ‘to expand our faith in the redemptive possibilities of compassion.’ They also amplify on this (pages 498-9):

Eliot dramatizes the virtues of a uniquely female culture based on supportive camaraderie instead of masculine competition. . .

Eliot’s fiction . . . associates women with precisely the traits she felt industrial urbanized England in danger of losing: a commitment to others, a sense of community, an appreciation of nature, and a belief in nurturing love.

She realizes she harbours this problem within herself as well. It is not just outside her (page 500):

[S]he is fundamentally concerned with the potential for violence in the two conflicting sides of herself that she identifies as the masculine mind and the feminine heart.

In Middlemarch she explores these tensions through character and plot. For example (page 508) ‘if Casaubon represents the intellectual bankruptcy of criticism and the arts, Tertius Lydgate tells as much about the moral mediocrity of the sciences.’ Bulstrode, plotting murder, is part of her portrayal of the dark side, which she carefully counterbalances with the light. Rebecca Mead in her engaging book, The Road to Middlemarch argues that, while Bulstrode in Middlemarch, exemplifies what happens when protestations of piety are betrayed in corrupt action, the Reverend Camden Farebrother is the touchstone of genuine religion and morality (page 227):

He delivers pithy sermons, which draw listeners from parishes other than his own, but his religion is shown in how he treats others, rather than how he preaches to them.

In examining acts (page 517) of ‘sympathetic identification between women’ she links them with ‘a perspective on life that widens as the heroine escapes what the novelist depicts as the ultimate imprisonment, imprisonment within the cell of the self.’ Also for a character, not surprisingly a female one, tuning into nature can allow her to ‘obtain . . . a sense of “the largeness of the world.”’ This leads Dorothea, the main character of Middlemarch, to a ‘realization that she is herself a part of “that involuntary, palpitating life’” outside her self. In the end the widowed Dorothea abandons the wealth inherited from her oppressive husband and marries again for love.

In discussing Eliot’s role as narrator they argue that she transcends the conflict that held Austen back (page 523):

Meditative, philosophical, humorous, sympathetic, moralistic, scientific, the narrator presents her/himself as so far above and beyond the ordinary classifications of our culture that (s)he transcends gender distinctions. Doing in a woman’s way a traditionally male task of knowing, Eliot makes such gender-based categories irrelevant. Because her voice sympathetically articulates opposed perspectives, because it is highly provisional and tentative even as it risks generalisations, this narrator become an authentic “we,” a voice of the community that is committed to accepting the indeterminacy of meaning, as well as the complex kinship with people and things.

They feel she manages this without discounting the hard reality that in Victorian society ‘female characters’ are ‘forced to live within conventional roles.’

Eliot feels (page 528) that women have a ‘special capacity for altruism,’ but, the authors feel, if Dorothea (page 530) does ‘not escape the confining maze of social duties and definitions, this is because no such transcendence seems possible or even necessarily desirable in Eliot’s world.’

So, even though Eliot had accepted certain limitations as inevitable, I think the authors make a strong case for supposing one female author at least achieved an almost miraculous balance in her writing between apparently irreconcilable opposites.

I think, as I have explored previously on this blog, that she strove to go even further.

I shared my astonishment about the time I finally came to read her grossly under-rated final novel, Daniel Deronda published in 1876.

It strives to achieve an integration of two divergent cultures, of two distinct ways of life, of two sometimes seemingly contradictory worldviews – the Jewish and the Christian – into a transcendent pattern at a higher level than the component parts could achieve alone. I may be going too far in seeing in it glimpses, from an imperial island in the 19th Century, of what the world needs now in the 21st.  I feel it is, if only partially realised, a truly admirable striving towards a more world embracing vision – another and greater example of the way her concerns so consistently anticipate ours.

It seems to me an amazing attempt to see where the world might be going. Frederick Karl expresses it intriguingly, unbiased as he is by any desire to read Bahá’í thought backwards into her text (though Tolstoy had heard of the Bahá’í Faith, there is no evidence Eliot had living so early as this in the Faith’s history – page 547):

The Jewish and Christian elements [of the novel] link as a historical, temporal unity. If we view the novel in this perspective, we can connect the two plot strands into a universal entity or into a generalised human struggle reaching for some transcendental level, a form of ultimate health.

He goes onto describe her as (ibid.) ‘reaching towards some cure for the Western world as for herself,’ and failing in the attempt. Most critics, perhaps rightly, also feel she has failed and the two threads of understanding expressed in the two plot lines fail to blend as she would have wished, and the novel is irremediably split.

On the other hand, what she was striving for needed to be attempted and, I feel, there is so much depth and vigour in what she has succeeded in expressing that the novel is a richly rewarding read. As such, it took my breath away when I read it only a few years ago. The unsympathetic assessment of the book by the critics had put me off, in the same way as I had been steered away from Mansfield Park, and I regret that.

I was about to discover another discounted and neglected classic that I regret not having read much sooner. More of that next time.

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The Value of a Feminine Perspective (1/3): ‘The Mad Woman in the Attic’

[A] fact of equal importance in bringing about international peace is woman’s suffrage. That is to say, when perfect equality shall be established between men and women, peace may be realized for the simple reason that womankind in general will never favor warfare. Women will not be willing to allow those whom they have so tenderly cared for to go to the battlefield. When they shall have a vote, they will oppose any cause of warfare.

(From The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Bahá during His Visit to the United States and Canada in 1912, p. 167)

It seemed logical to follow on from the republished sequence on Emily Dickinson, with this one.

Los Solitarios in the end led me to the idea that the feminine perspective may create a more balanced result in the novel.

Three novels immediately sprang to mind at the time as having combined darkness with light in a more balanced way.

First of all was The Tenant of Wildfell Hall. The journal of the heroine is a disturbing description of an abusive marriage. Helen mistakenly marries the vulpine and narcissistic Huntington, and laments (The Tenant of Wildfell Hall, Penguin Edition Chapter 29 – page 243):

I have need of consolation in my son, for (to this silent paper I may confess it) I have but little in my husband. I love him still; and he loves me, in his own way — but oh, how different from the love I could have given, and once had hoped to receive! how little real sympathy there exists between us; how many of my thoughts and feelings are gloomily cloistered within my own mind; how much of my higher and better self is indeed unmarried — doomed either to harden and sour in the sunless shade of solitude, or to quite degenerate and fall away for lack of nutriment in this unwholesome soil!

And although she trusts things will get no worse, she is sadly mistaken.

What interested me particularly was the way that Emily Brontë blends her faith with her art. It’s signposted there with Helen’s use of the expression ‘higher and better self.’

Her novel integrates her faith with her art in way that adds depth, a depth upon which too much of modern art and writing has turned its back. I accept that many will find Helen’s piety disquieting in that it initially seems to influence her to suffer in silence. Even during that period though it gives her strength to cope with her husband’s oppressive vagaries, while also enabling her to hold onto the necessary critical perspective that means she never succumbs to the temptation to tolerate them as in some way acceptable. This gels with Sandra Gilbert and Susan Gubar’s analysis (more of them in a moment – page 80):

The Tenant of Wildfell Hall (1848) is generally considered conservative in its espousal of Christian values, but it tells what is in fact a story of woman’s liberation.

So, even more impressively, in the end we see Helen demonstrating that such piety is not incompatible with constructive self-assertion when the occasion demands it. The prime activating consideration here for Helen was the welfare of her son, whom she wished to rescue from the corrupting influence of his father (pages 352-53):

My child must not be abandoned to this corruption: better far that he should live in poverty and obscurity with a fugitive mother, than in luxury and affluence was such a father. . . I could endure it for myself, but for my son it must be borne no longer.

I concluded that The Tenant of Wildfell Hall blends art and spirituality superbly well: another book that comes close is Bahiyyih Nakhjavani’s masterpiece The Woman Who Read Too Much, a brilliant evocation of the life and times of the woman given the name Táhirih (‘The Pure One’), who famously stated at her point of death at the hands of a group of assassins: ‘You can kill me as soon as you like, but you cannot stop the emancipation of women!’

I felt it necessary to also include Marilynne Robinson’s Gilead. To quote the Goodread’s review: ‘Writing in the tradition of Emily Dickinson and Walt Whitman, Marilynne Robinson’s beautiful, spare, and spiritual prose allows ‘even the faithless reader to feel the possibility of transcendent order’ (Slate).’

I concluded that the blending of art and spirituality clearly can be done, and, if those three books are anything to go by, a strong focus on the consciousness of the characters depicted does not require a reductionist approach.

In addition, for me at least, they combined the capturing of consciousness with some form of interest-sustaining narrative, and it’s the echoes of the story and its implications that linger longest in my memory. If an author strays too far from some form of narrative it is possible he might diminish the long-term impact of his book on the reader.

Interestingly, I noted, all three books were by women authors.

The key point was that art, in my view, should create an experience that deepens our understanding of reality without unduly distorting it. Paradoxically, feminine writers are more effective in that respect than masculine ones, it seems. (It may be that ultimately I mean writers of a female cast of mind regardless of ostensible gender.)

I felt that I needed to digest this insight and test its validity against a re-reading of several authors before I leapt to a firm conclusion that those with a feminine cast of mind seem to hold the balance between spirit and matter, plot and consciousness, better on the whole than those whose orientation is more macho.

The Mad Woman in the Attic 

It may be synchronicity, or simply coincidence, depending on your outlook, but it wasn’t long before the world pressed that button again. I couldn’t resist watching yet another adaptation, on the BBC this time, of Wilkie Collins’s The Woman in White. Because I soon realised they had made some tweaks to the text with which I was not comfortable (for example knocking at least 20 years off Count Fosco’s age), I dug out my copy and set to reading it again. I was even more enthralled with the book than with the adaptation. This was no more than I expected. There were at least two reasons for this. First, there was the sensitive portrayal of a strong female character, which broke the 19^thCentury stereotype, and secondly the narrative was captured only through the eyes of the various characters – there was no omniscient narrator. In addition, there was at least one strong statement reinforcing the oppressed woman’s point of view. Marion Halcombe bursts out in frustration at one point:

Men! They are the enemies of our innocence and our peace — they drag us away from our parents’ love and our sisters’ friendship — they take us body and soul to themselves, and fasten our helpless lives to theirs as they chain up a dog to his kennel. And what does the best of them give us in return? Let me go, Laura — I’m mad when I think of it!”

It perhaps not surprising then that reading this led me to revisit Sandra Gilbert and Susan Gubar’s The Mad Woman in the Attic. At first I simply checked what they had to say about The Woman in White (pages 619-20):

Anne Catherick’s white dress, which gives Wilkie Collins’s The Woman in White its title, suggests the pathos of the Victorian child-woman who clings to infancy because adulthood has never become a viable possibility. Even more than her half-sister and double, Laura Fairlie, Anne is completely dependent and naïve, so much so that she falls victim to the machinations of that impostor-patriarch Sir Percival Glide, who imprisons her . . . in a madhouse.

They contend, in their review of the literature of the period, that ‘Anne’s white dress tells a realistic story of female powerlessness.’ They ask whether Emily Dickinson’s anxiety about madness – expressed in poems like I felt a Funeral in my Brain – [could] owe anything to the madness of fictional characters like Anne Catherick, Miss Havisham, and the Lady of Shalott. They ask, ‘Was her white dress in any sense modelled on the white costumes nineteenth century novelists and poets assigned to such women?’ Their final touch is to say, that ‘white is the colour of the dead.’

This proved to be an irresistible cocktail of elements. I had to read the book again from the beginning, wondering as I did so why I had never finished it at the first attempt.

I won’t be attempting to convey even a distillation of all that they say in their 650 pages. I planned originally to cherry-pick quotes from what they write about two of my favourite novelists: Jane Austen and George Eliot. There was though a surprise in store, as you will see, that derailed that plan. However, for now I will simply capture one of their basic theses in a handful of quotes.

In their introduction, as an example of the constricting disservice paid to women writers in the 19^thcentury, they pick up on the sanitised image of Emily Dickinson purveyed by John Crowe Ransom (page xxi) who described her as a ‘prim little home-keeping person.’ Their view is very different:

On the contrary, hers was ‘a Soul at the white heat,’ her ‘Tomes of solid Witchcraft’ produced by an imagination that had, as she herself admitted, the Vesuvian ferocity of a loaded gun.

The skewed tradition of authorship was noted even as early as Chaucer, in the words of the Wife of Bath (page 11):

By God, if women hadde writen stories,
As clerkes han withinne hir oratories,
They wolde han writen of men more wikednesse
Than all the mark of Adam may redresse.

They punningly point out the extent of female incarceration in literary stereotypes (page 13):

As a creation ‘penned’ by man, moreover, woman has been ‘penned up’ or ‘penned in.’ As a sort of ‘sentence’ man has spoken, she was herself being sentenced . . .

This disempowered version of femininity had not just been internalised, to the detriment of woman’s thought and writing: it had been destructively acted out in many ways in the social sphere, not least in terms of the self-harming image women felt compelled to express (page 25):

The aesthetic cult of ladylike fragility and delicate beauty –- no doubt associated with the moral cult of the angel-woman —  obliged ‘genteel’ women to ‘kill’ themselves… into art objects: slim, pale, passive beings whose ‘charms’ eerily recalled the snowy, porcelain immobility of the dead. Tight-lacing, fasting, vinegar-drinking, and similar cosmetic or dietary excesses were all parts of a physical regimen that helped women either to feign morbid weakness or actually to ‘decline’ into real illness.

Hopefully, that is enough to get the main point across.

This posed a double challenge to women writers. First, how were they to shake off their internalised distortions of their true nature to find a voice of their own, and, secondly, how were they then to use that voice to convey something beyond the prevailing caricatures of femininity that (quoted on page 25) Elizabeth Barrett Browning’s Aurora Leigh summarised as the ‘ghost, fiend, and angel, fairy, witch and sprite.’

I’m not going to attempt to convey the full complexity of their approach overall. I’ll use a very abbreviated summary of their take on two books to illustrate why that would be impossible in a short sequence of blog posts. They examine what they see as the roots of two nineteenth century classics, Frankenstein and Wuthering Heights, along with a detailed explanation of how Mary Shelley and Emily Brontë each used their novel to assert their own take on the matter.

They borrow Gertrude Stein’s expression ‘patriarchal poetry’ to capture the zeitgeist of the 19^th Century and earlier. In this early literary tradition women are portrayed as either angelic or satanic, the authors suggest. They feel the latter derives from the role of Eve in the fall of man and the former is the role on offer to women to ensure that no one can mistake them for the latter. In the perpetuation of this simplistic and constricting take on femininity, Milton played a key role, in their view, principally through the influence of Paradise Lost. Shakespeare does not escape unscathed. King Lear portrays both aspects with nothing in-between: on the one hand Goneril and Reagan are on the Satanic side of the equation, whereas Cordelia represents the angelic possibility. This tree of descending influences represents the genealogy of Frankenstein and Wuthering Heights.

It would distract from my main purpose here to go into more detail. I simply wanted to convey something of the full range and complexity of their scholarly and feminist perspective on the literature of the 19^thcentury before homing in, in the next post, on at least two writers that concern me more at this point.

As an interesting post script, I came across a recent reminder that the symbolism of white is by no means dead. A friend gave me the heads up that she was exhibiting at the Hereford College of Art Graduation celebration. My head was ringing with many bells in the light of my recent reading when I saw her piece. It’s called The Shape of Absence (see below for a picture of part of it) and, I think, attempts to capture that elusive sense of a hidden presence behind ordinary objects.

The Shape of Absence (for source of image see link)

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Emily Dickinson – as genius of the inscape (4/4): A Mastodon in the Attic?

The only authenticated portrait of Emily Dickinson later than childhood. (For source of image see link)

‘A poet of the inner civil war.’

(A Historical Guide to Emily Dickinson  – page 3)

Given that I am about to take another look at a brilliant female poet martyred in the 19th century, it seemed a good idea to republish this sequence.

For present purposes we are now on the brink of the last disclosure. For UK readers of Emily Dickinson the American Civil War can easily become the mastodon hidden in the attic. I think it did for me. This is no longer true for me at least, thanks to Shira Wolosky, one of the writers in A Historical Guide to Emily Dickinson .

As we will see, for Dickinson the Civil War had an additional stress. She wasn’t sure whether the objectives of the war were worth all the consequent loss of life. Along with all the other possibilities we have explored, this tested various dimensions of her faith – in life, in love and in immortality. And she was not alone. Dickinson crystallised the prevalent atmosphere of doubt into her poems, capturing her state of mind many times with uncanny and haunting precision.

Shira Wolosky

I’ve already mentioned the startling fact of her poetic productivity during the war years, but I’ll repeat it again here in Wolosky’s words in A Historical Guide to Emily Dickinson (page 107):

[M]ore than half of her poetic production coincides with years of the Civil War, 1861 to 1865. The years immediately preceding the war… were also the years which Thomas Johnson identifies with “the rising flood of her talent,“ as well as with the beginning of her reclusive practices.

There was an amazing peak in 1863 alone. Betsy Erkkila describes it as follows, in a later chapter (page 158):

[O]f the 1789 poems in Franklin’s variorum edition, over half were written during the years of the Civil War between 1861 and 1865; and of these, almost 300 were written in 1863, a year of crisis and turning point in the war, when even Union victories such as Gettysburg had become scenes of horrific bloodletting and mass death on both sides.

It is not surprising that one of the main concerns of these poems is ‘theodicy’ (page 111):

Dickinson’s war poems generally attempt to make out “the anguish in this world“ and to decipher whether it has “a loving side.“ This would mean its fitting into some wider schema, some purpose that would justify suffering…

This was a testing struggle as in war death is (page 112) ‘arbitrary and recalcitrant.’ In fact (page 125):

The Civil War reached levels of carnage before unknown, made possible both by new technology and new strategies of total warfare, in combination with a profound ideological challenge to American national claims and self identity, political and religious.

There is an intriguing consequence of this (page 114), ‘it is, oddly, just where poems are most personal in terms of Dickinson’s suffering, but they are also most culturally engaged.’ The intense resonance of the poet’s mind to the climate of the times is captured in poem after poem.

Religion was a lifelong issue for Dickinson. In many ways it ‘fails her’ (page 116) and her work ‘repeatedly rehearses her reasons for both asserting and denying a divine order, in constant countertension.’ She also raises questions about (page 117) the extent to which’ art can indeed serve as figure for faith’ and ‘in text after text, she returns again to religious premises and promises; again finding them wanting; again finding them necessary.’

At exactly this point a bluebottle landed on the page at the exact paragraph I was dictating into my phone. It rubbed it forelegs together in typical fly fashion. Just as I got out of Notes on my phone and into my camera, a plane flew growling overhead and the breeze flipped my page, and the fly was gone. It felt like a typical Emily Dickinson joke.

One of the challenges war poses (page 119) is that ‘the self is called upon to place life second to, or in service of, community, in the name of a greater purpose.’ Wolosky feels that Dickinson is crushed between these pressure points (page 124):

Dickinson here situates herself at the very clash of contending impulses. Her self, on the one hand, remains independent, even defiant, of society’s claims, with a courage of judgement that is unwavering. On the other hand, she is also sceptical of selves that are invested only in themselves, without reference, or devotion, to anything beyond the self. She is critical, that is, of both social authority and also absolute selfhood.

Her poems are again often masterpieces of inner ambivalence, products of a mind torn between two opposing forces within the individual and within society.

A key passage in the Bahá’í International Community’s document The Prosperity of Humankind examines this same problem, the individual versus society, from the perspective of consultation and its correlate, justice (Section II):

At the group level, a concern for justice is the indispensable compass in collective decision making, because it is the only means by which unity of thought and action can be achieved. Far from encouraging the punitive spirit that has often masqueraded under its name in past ages, justice is the practical expression of awareness that, in the achievement of human progress, the interests of the individual and those of society are inextricably linked. To the extent that justice becomes a guiding concern of human interaction, a consultative climate is encouraged that permits options to be examined dispassionately and appropriate courses of action selected. In such a climate the perennial tendencies toward manipulation and partisanship are far less likely to deflect the decision-making process.

It is not a problem that is going to be easily solved: it requires a fundamental collective shift in consciousness.

Poetry often captures the priceless values of both a human life and its sacrifice. As Wolosky puts it, referring to The Martyr Poets (page 125): ‘As in many war poems, self is at once granted enormous value, and yet a value that emerges in self-effacement – indeed, in martyrdom, as witness to others at the cost of self.’

Dickinson’s brief poem reads:

The Martyr Poets — did not tell —
But wrought their Pang in syllable —
That when their mortal name be numb —
Their mortal fate — encourage Some —

The Martyr Painters — never spoke —
Bequeathing — rather — to their Work —
That when their conscious fingers cease —
Some seek in Art — the Art of Peace —

It is perhaps not entirely surprising either that in addition to theodicy as a theme, her poems should also manifest disruptions to the 19^thCentury standard verse forms (page 126):

Many have been struck by Dickinson’s apparent modernity; by how her strained and difficult forms – at once contained within and yet strenuously recasting hymnal metres and modes – seem to foreshadow the radical experimentation of twentieth century poetics.

She goes onto explain exactly why this might be the case (my emphases):

[This seems] rooted in the ways Dickinson’s work represents an intersection between historical, metaphysical, and aesthetic forces when these are under extraordinary pressure, and specifically, when long-standing, traditional assumptions regarding the basic frameworks for interpreting the world are challenged to the point of breakage. Dickinson‘s work is among the first directly to register the effects on poetic language of such breakdown. Articulate language depends on, even as it expresses and projects, the ability to conceive reality as coherent and meaningful. . . Such “splitting apart of the communion“ between paradigm and world, metaphysics and history, marks modern experience.

Wolosky points out the parallels with Europe’s experience of the Second World War, quoting Theodor Adorno’s words (page 127) which describe how ‘Our metaphysical faculty is paralysed because actual events have shattered the basis on which speculative metaphysical thought could be reconciled with experience.’ She feels Dickinson’s work ‘reveals and dramatises . . . the consequences of such paralysis and assault on the very structure and language of poetry,’ and describes her texts as ‘battlefields between contesting claims of self and community, private and public interest, event and design, metaphysics and history, with each asserted, often against the other.’

This is another challenge Dickinson rises to in expressing her inscape: how to wrench her poetic forms into expressions of dislocated anguish without losing hold completely on its opposite.

As someone old enough to have lived through the traumatised aftermath of the Second World War, while too young to have consciously responded to the war itself, such poems resonate strongly with me. Why I respond more positively to her poems as against, for example, Randall Jarrell’s The Death of the Ball Turret Gunner, is I think because she holds both memories of harmony in balance with the terrifying disjunctive present through her fractured hymnal verse forms. Jarrell, and other modernists, seem to have given up the struggle to capture some hope of balance or redress. Jarrell’s poem reads:

From my mother’s sleep I fell into the State,
And I hunched in its belly till my wet fur froze.
Six miles from earth, loosed from the dream of life,
I woke to black flak and the nightmare fighters.
When I died they washed me out of the turret with a hose.

Wolosky concludes that (ibid):

Emily Dickinson’s texts are battlefields between contesting claims of self and community, private and public interest, event and design, metaphysics and history, with each asserted, often against the other.

Bodies lie in front of the Dunker Church on the Antietam Battlefield.LIBRARY OF CONGRESS. For source of image see link.

Three Other Points of View

There are three other authors in this book whose insights I need to draw on now before concluding this sequence of posts – Betsy Erkkila, Cheryl Walker and Cristanne Miller.

Erkkila subscribes to the idea that these were traumatic times and seeking definitively to label any one aspect as key may well prove impossible (page 150):

‘I have a Terror…’ Dickinson wrote to Higginson in April 1862, ‘and so I sing as the Boy does by the Burying Ground — because I am afraid –.’ Whatever the sources of Dickinson’s ‘terror’ – a personal love crisis, a failure of religious belief, the advent of the Civil War, the collapse of an older New England social order, the horrifying prospect of everlasting ‘Death,’ metaphysical angst, or all these together – her poems powerfully register the disintegrative psychic, emotional, and bodily effects of social transformation and political crisis that marked Dickinson’s years of greatest productivity during and after the Civil War.

She agrees that Dickinson’s religious faith was severely tested and in conventional terms was broken, but also without her having anything with which to replace it (pages 153-54:

[S]he expresses the pain of living in an era of unbelief… As someone who could not believe in either the saving Christian orthodoxy of the past or the progressive demographic ideology of the future, Dickinson gives voice in her poems to the spooked interiors of ante- and postbellum America, the spectres of unmeaning, abjection and death that stalked the American landscape during the Civil War . . .

In consequence, Erkkila believes, she (page 156) ‘turned to writing as a kind of aesthetic substitution, a means of suffering the inner emotional life of the war through writing.’

A complicating factor to her experience of the war concerns her attitude to the question of slavery (page 170):

[I]n a public letter about the 4th of July celebration in Belchertown in 1855, Edward Dickinson [her father] expressed hope that “by the help of Almighty God, not another inch of our soil heretoforeconsecratedto freedom, shall hereafterbe polluted by the advancing tread of slavery“… Although Dickinson opposed the expansion of slavery into the territories, he also opposed the abolitionist goal of immediate emancipation of Southern slaves. For him as for many in the NT Balham area, including Lincoln, antislavery zeal was under written by fear that the white American Republic would be ‘polluted’ by the ‘advancing tread’ of blacknessinto the new states. Emily Dickinson appears to have shared her father’s anxiety about the pollution of the American republic.

In a note at the end of her chapter Erkkila spells out some implications of this for her attitude to the war, in the context of the seven out of 10 poems she published during the Civil War. Her reasons for publication are unclear and may not have been to support the Union cause, as some have argued (page 172- my emphasis):

If she did contribute these poems voluntarily, and there is no evidence for this, they were more likely sent to support the sick, wounded, and dying, who were sacrificing their lives in support of a cause that was – in Dickinson’s view — at best questionable.

I think we must accept that this would have had the effect of making the war more traumatic for her, not less, even if we cannot share her alleged ambivalence about abolition in the form she saw unfolding.

Interestingly (page 163), she stopped making the fascicles in 1864, before the War closed. Erkkila feels that ‘her letters and poems served – especially during and after the war – as prayer, medicine, consolation, gift, and cure,’ and (page 164) ‘she was looking to art – to poetry writing – as a means of overcoming not only “Death” but also the lack of higher meaning, order, and value in the world.’

Cheryl Walker flags up three points of interest here.

First there is (page 178) ‘Dickinson’s infatuation with Elizabeth Barrett Browning’s Aurora Leigh.’ My earlier sequence explains why this would be of interest to me at least.

The second takes us back to Gubar and Gilbert’s The Mad Woman in the Attic (page 179):

Women poets were largely inhibited by two tenets of bourgeois ideology; one, that women violated the ‘cult of true womanhood’ . . .  by writing for a public audience; and two, that, when they did write, women poets must avoid transgressing the boundaries of their allotted sphere.

This may go some way towards explaining Dickinson’s reluctance to publish, but cannot be the whole story as her poem suggests:

Publication – is the Auction
Of the Mind of Man –
Poverty – be justifying
For so foul a thing

Possibly – but We – would rather
From Our Garret go
White – unto the White Creator –
Than invest – Our Snow –

And finally, and perhaps  most importantly of all, she in her turn concludes, quoting Camille Paglia (page 181): ‘without her struggle with God and father, there would have been no poetry…’

Cristanne Miller reinforces Dickinson’s anticipations of modernism (page 205):

[M]any critics have argued that Dickinson participated in the modernising climate of her times by creating a protomodernist lyric, a poetry that rebels against ‘patriarchal’ metres, conventions of punctuation, grammar, rhyme, or even print to construct a new kind of poem. . . . The extreme compression of Dickinson’s language and its multiple forms of disjunction – grammatical, syntactic, tonal, and logical – strikingly anticipate features of modernist verse.

And about her feminism she writes (page 225):

Dickinson’s feminism was as complex and contradictory as other aspects of her art: while the poet’s life and poetry are feminist in some respects, she was in other ways more conservative socially and politically than many of her female contemporaries, who chose to publish poems of explicit cultural and political critique – albeit in less interesting verse forms.

Her poetry does not so openly rebel either (page 227):

[S]he wrote largely in ballad form or using other fundamentally regular rhythmic and rhyming patterns, which she disrupted continuously, in sly ways. . . . Fox-like, she appeared to conform while rebelling indirectly, through omission, dissonant or slant-rhymes, irony, and wit.

So?

Where does all this leave me?

Yes, it’s clear that there could be at least four major factors influencing Dickinson’s themes and forms: the repression of women, disappointed passion, epilepsy as a stigmatising illness and the American Civil War. It is safe to conclude also, on the basis of the timing of her output, that the Civil War had perhaps the greatest impact. The following diagram attempts to capture them.

It is perhaps worth spelling out some assumptions linked to the factors. It is the timing of the Civil War and the episodes of disappointed love that are often adduced to help interpret a poem. The restrictive conventions imposed upon women are quoted as relevant to some of her references to ‘white’ as of course is faith, death and immortality. Whether her apparently chosen seclusion is to be explained by her epilepsy or by agoraphobia is still an open question. Seclusion, a quality she shares to some degree with other major writers, is generally accepted as the key to her power as a poet of the interior. The exact impact of the slave question is also  not entirely resolved in terms of the Civil War and its meaning for her.

So, I must ask, is her elliptical and slanting style the result of thwarted and socially unacceptable passion – a love ‘that dared not speak its name’ in both the case of Sue and a probably married man? Could she not speak more directly about almost anything because she was a woman, because she was epileptic or because she knows she is being ‘heretical’? Or was it the result of unbearable anguish in the face of the Civil War’s inescapable acting out of man’s inhumanity to man?

Whatever the answers to any of these questions turn out to be, I feel that it is beyond reasonable doubt that among her poems are unquestionable masterpieces that remain as relevant to us now in our age of war, uncertain faith and questionable ideologies, as they were when she wrote them. They pull me into her passionate intense interior with a power that would be hard to resist, even if I wanted to.

I am setting myself the task of re-reading the 294 poems that are labelled in my R. W. Franklin edition as having been written in 1863, to see what I now make of them in the light of all this recent reading about her.

It’s high time I let her speak to me herself.

Unexpected Coda

As a Bahá’í though, I can’t resist mentioning, before I close, that 1863 was the very year Bahá’u’lláh declared his Mission, His divinely ordained responsibility to convey to humanity a vision of the future that held out hope of resolving the major war-engendering and repressive tendencies of our times. This all-too-obvious connection with the peak of Dickinson’s productivity did not occur to me until after I had made my plan, probably because I was not expecting any such thing as I pursued this investigation.

Just when she, a possibly self-incarcerated prisoner in her own home in Amherst, was grappling, through her most prolific period of creativity, with the titanic and traumatic challenges her country was facing, a prisoner in exile in Baghdad, shortly to begin a deportation that would eventually consign Him and all His closest family to the disease-ridden prison city of Akka, was openly proclaiming for the first time His world-embracing, world-healing Message, one that she was never in a position to hear, even though (op. cit.: page 85) ‘Many of her contemporaries (notably Shakers, Millerites, and Adventists) awaited imminent fulfilment of revelation with Christ’s second coming.’ She was only 14 when their very public disappointment of 1844 occurred.

The essence of His message can perhaps be best summarised briefly here by quoting from The Hidden Words (Arabic No. 68 – there is more at this link):

O CHILDREN OF MEN! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.

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Emily Dickinson – as genius of the interior (2/4): Investigating the Nature of Consciousness

The only authenticated portrait of Emily Dickinson later than childhood. (For source of image see link)

[I]n turning inward, Dickinson gained unique insights into the human psyche.

(Pollak and Noble in A Historical Guide to Emily Dickinson,page 45)

Given that I am about to take another look at a brilliant female poet martyred in the 19th century, it seemed a good idea to republish this sequence.

The Passion of Emily Dickinson 

As I indicated at the end of the last post, I am looking at another book this time. Unlike Gilbert and Gubar, with their focus on patriarchy in The Mad Woman in the Attic, Judith Farr, in her book The Passion of Emily Dickinson,spends most of her time in the first two thirds of her book unpicking delicate strands of evidence to help us guestimate to whom some of Emily Dickinson’s poems were addressed.

Though fascinating from a biographical point of view, whether Emily Dickinson was writing a poem to Sue or to the Master doesn’t really matter to most of us as aficionados of her work. For us, what counts is to be able to allow the poem to impact as strongly as possible on our consciousness through the lens of our current understanding. Admittedly sometimes biographical details can shed light upon the meaning of poem: but all too often they constitute a veil between it and us. A great poem almost always transcends even the writer’s conscious intentions and understanding. That’s what makes it great. If anyone can capture all its meaning in words it might as well have been written in prose.

For these reasons, I am skipping over the whole of the first part of her book and homing in on where I feel most at home, with what Farr has to say about Emily Dickinson as poet of the interior in relation to time, nature and eternity.

The beginning of this exploration comes at page 247 when Farr writes:

She did have a poetic ‘project,’ and throughout her oeuvre it is perceptible. This was to depict ‘Eternity in Time.’

She continues (pages 247-48):

[H]er feelings result in a radiant conception of immortal life. . . . There is nothing morbid about this dream vision. … It is love, and the painful longing issuing from it, that gave Dickinson her vision of eternity. . . If Dickinson’s poetic productivity largely ceased after 1868, the reason had to do with the assimilation of her two great passions for Sue and for Master.

I will come on later in more details as to why I think this is yet another over-simplification of why she may have fallen away from her peak after the mid-1860s.[1]I’m not denying though that love and loss were part of the grit that helped form the pearls of her poetry. I concur with Farr when she writes (page 251):

[S]he had to grieve before she could continue to develop (and the grief was itself a means of developing).

Pollak refers (page 6) to ‘Dickinson’s incremental knowledge of the house of pain.’

Her love of poetry and her perception of its links with love, as we have already noted contrasted with her loathing of domestic chores (page 255):

Her prevailing conception of love inspiring art enables Dickinson to write her final sentences. There eternity is felt in time, and its sea is linked to her work.… Her vision was of the next world next to her as she did her housework, all that baking, canning, cleaning, and sewing so balefully recorded in her letters.

Nature was crucial to her, as it had been to the Brontës and to Elizabeth Barrett Browning, because for her (page 294) ‘nature offers clues about infinity.’ This was even to the extent that (page 302):

The horizon was a point of order for landscape painters like Church. For poets like Dickinson, it was the point of fusion of this world and the next.

Which finally brings me to two specific poems.

This is the first, an intensely powerful poem of sacrificial separation.

There came a Day at Summer’s full,
Entirely for me—
I thought that such were for the Saints,
Where Resurrections—be—

The Sun, as common, went abroad,
The flowers, accustomed, blew,
As if no soul the solstice passed
That maketh all things new

The time was scarce profaned, by speech—
The symbol of a word
Was needless, as at Sacrament,
The Wardrobe—of our Lord—

Each was to each The Sealed Church,
Permitted to commune this—time—
Lest we too awkward show
At Supper of the Lamb.

The Hours slid fast—as Hours will,
Clutched tight, by greedy hands—
So faces on two Decks, look back,
Bound to opposing lands—

And so when all the time had leaked,
Without external sound
Each bound the Other’s Crucifix—
We gave no other Bond—

Sufficient troth, that we shall rise—
Deposed—at length, the Grave—
To that new Marriage,
Justified—through Calvaries of Love—

Farr writes (pages 305-06) that, while being on the one hand plighting ‘troth on earth,’ it also records a quasi-religious ‘ceremony or compact of renunciation.’ She summarises it by saying:

This may have looked like an ‘accustomed’ sunny day when her flowers bloomed as usual, but it has marked her own movement from spring to summer: from girlhood to womanhood, from the old life to the sacred new one.

Nature is here contrasted with the spiritual by its ignorance of the day’s significance, its beauty notwithstanding. While her hope for her love’s fulfillment in the afterlife is its main theme, there is the implication that this separation is at least part of the crucible for her future poetry.

Before moving onto the next poem I want to quote in full, I need to refer briefly to two others: ‘I cannot live without You’ and ‘Behind Me – dips Eternity.’ As Farr explains (page 308) the first poem is important because it is describing ‘the surrender of a love that is morally forbidden.’ This is one of the sources of the grief referred to earlier. The second is important for present purposes because the opening stanza captures vividly her fusion of nature and eternity:

Behind Me– dips Eternity –
Before Me – Immortality –
Myself – the Term between –
Death but the Drift of Eastern Gray,
Dissolving into Dawn away,
Before the West begin –

Farr goes into much detail about how the Luminist paintings of Frederick Edwin Church and Thomas Cole, with which Emily Dickinson was deeply familiar, play on these tropes. I will shortly be coming onto how nature and women were similarly seen, and in my view still continue to be seen, as objects of exploitation during this period and beyond.

It’s probably also worth including here Eberwein’s view, expressed in A Historical Guide to Emily Dickinson (page 79), that ‘For Emily Dickinson, then, the essence of religious experience remained in that haunting question, “Is immortality true?”’

Capturing the Inscape

I now need to illustrate the other powerful capacity her poems have: to capture inner states. It will also serve as a useful pointer towards the next book I’ll be considering: Lives like Loaded Guns.

A History of the World in Seven Cheap Things gives a powerful account, similar to the one in John Fitzgerald Medina’s Faith, Physics & Psychology, of the so-called Enlightenment’s rapacious attitude to nature, expressed all too often in sexual terms. Patel and Moore write (page 53):

The second law of capitalist ecology, domination over nature, owed much to Francis Bacon (1561–1626)… He argued that “science should as it were torture nature’s secrets out of her.’ Further, the ‘empire of man’ should penetrate and dominate the “womb of nature.“

For them, ‘The binaries of Man and Woman, Nature and Society, drank from the same cup.’ I think their meaning would have been more faithfully represented if they had written ‘Society and Nature’ in that order. Even so their point is reasonably clear.

They share Medina’s distrust for our Cartesian legacy (page 54):

[H]ere was an intellectual movement that shaped not only ways of thinking but also ways of conquering, commodifying and living. This Cartesian revolution accomplished four major transformations, each shaping our view of Nature and Society to this day. First, either–or binary thinking displaced both–and alternatives. Second, it privileged thinking about substances, things, before thinking about the relationships between those substances. Third, it installed the domination of nature through science as a social good.

Finally, the Cartesian revolution made thinkable, and doable, the colonial project of mapping and domination.

This maps onto McGilchrist’s thinking about left-brain and right-brain differences and how the holistic, intuitive and empathic processes of our minds, which were in the past sometimes dismissively referred to as ‘feminine,’ and which tune into the ambiguous subtlety of reality, have been misguidedly subordinated to those arrogantly over-confident, logical, serial and linguistic processes, which hopelessly oversimplify reality and are sometimes complacently referred to as ‘masculine.’

I agree that Emily Dickinson, though she ultimately transcended them, was shaped by these crude ideological forces within a capitalist nonegalitarian culture that sees nature and humanity (women and ‘natives’ particularly) instrumentally, as things to be exploited for some kind of purely material advantage, rather than as beings to be valued for their own sake and nurtured with love and respect. As the Universal House of Justice has pointed out in The Promise of World Peace, capitalism is as flawed as communism, because both are equally materialistic ideologies:

The time has come when those who preach the dogmas of materialism, whether of the east or the west, whether of capitalism or socialism, must give account of the moral stewardship they have presumed to exercise.

That Dickinson was able to retreat from these repressive pressures into Vesuvial creativity is both a blessing to her, that helped compensate for her pain, and a gift to us now as we confront our generation’s variants of a toxic culture. She can inspire us to also strive to turn our pain in the face of abuses into creativity.

Her social isolation, a characteristic that fascinates me as my Solitarios sequence testifies, may have brought at least one other crucial benefit, beyond giving her creativity space to flourish in a general sense. It may have made her more sensitively attuned to her inscape than most of us will ever be.

I heard a Fly buzz– when I died –
The Stillness in the Room
Was like the Stillness in the Air –
Between the Heaves of Storm –

The Eyes around – had wrung them dry –
And Breaths were gathering firm
For that last Onset – when the King
Be witnessed – in the Room –

I willed my Keepsakes – Signed away
What portion of me be
Assignable – and then it was
There interposed a Fly –

With Blue – uncertain – stumbling Buzz –
Between the light – and me –
And then the Windows failed – and then
I could not see to see –

Not only is this one of my favourite Emily Dickinson poems, but it is a significant one as we begin to transition to Lives like Loaded Guns. Farr pins down its crucial characteristic (page 310): ‘In such poems Emily Dickinson investigates the nature of consciousness by analysing its recession.’ As many people know it’s not the only one. Most famously there is also ‘I felt a funeral in my brain.’ More of that later.

Why she should be so interested in recessions of consciousness, Farr does not explain except in terms of her interest in death. She apparently called her poems (page 328) ‘bulletins from immortality.’

In the next post we will begin to close in on where all these ideas are leading.

Footnote

[1]. Between 1861, the year the American Civil War started, and 1865, the year it ended, she wrote something in the region of 936 of her 1789 poems, ie 52%. She was writing at an approximate rate of 187 poems per year. After the war was over, her average rate was 32 poems per year. That may not, though, have been the only factor.

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Emily Dickinson – as genius of the inscape (1/4): A Martyr Poet?

The only authenticated portrait of Emily Dickinson later than childhood. (For source of image see link)

[Emily Dickinson] conceived of herself as a martyr poet.

(Pollak and Noble in A Historical Guide to Emily Dickinson page 55)

Given that I am about to take another look at a brilliant female poet martyred in the 19th century, it seemed a good idea to republish this sequence.

At the end of my sequence on the value of the feminine perspective I indicated that I would be returning to that theme. It was already clear to me by that point that I could not leave the topic behind until I had done justice to the unique and compelling voice of Emily Dickinson. As will become conspicuously apparent, Dickinson also had a fascinating quality that links her with Los Solitarios.

I intend to do this by taking, mostly in sequence, the perspectives of four very different books about the poet (their publication dates will prove significant later): The Mad Woman in the Attic (1994 first edition: also 2000 edition), The Passion of Emily Dickinson  (1994), Lives like Loaded Guns (2010) and A Historical Guide to Emily Dickinson (2004).  

The Mad Woman in the Attic

Sandra Gilbert and Susan Gubar, in the last chapter of their uneven but compelling analysis of Victorian patriarchy and its impact upon women, pin their colours firmly to the mast early on in terms of how they see Emily Dickinson (page 583):

Emily Dickinson herself became a mad woman – became, as we shall see, both ironically a mad woman (a deliberate impersonation of a mad woman) and truly a mad woman (a helpless agoraphobic, trapped in a room in her father’s house).

As we shall see later, when we look at Lives like Loaded Guns,this may be simplifying the situation in at least one crucial respect.

Their feminist take on the matter is summarized when they write (page 384):

. . . the verse-drama into which she transformed her life enabled her to transcend… the ‘double bind’ of the woman poet: on the one hand, the impossibility of self-assertion for a woman, on the other hand, the necessity of self assertion for a poet.

But there were significant costs to what they see as a strategy which Dickinson was forced to choose.

The persona she adopted became a prison (page 591):

. . . while freeing her from the terrors of marriage and allowing her to ‘play’ with the toys of Amplitude, the child mask. . . eventually threatened to become a crippling self.

Also, there was a painful irony at work (page 595):

As a girl, Dickinson had begged to be kept from ‘what they call households,’ but ironically, as she grew older, she discovered that the price of her salvation was her agoraphobic imprisonment in her father’s household, along with a concomitant exclusion from the passionate drama of adult sexuality.

She was painfully aware of the effects upon her of patriarchy (page 606):

She went on to analyse with terrible clarity not only her imprisonment in romantic plots but the patriarchal structures she knew those plots reflected. . . “Is it because, as a woman, I am bound by a physical law, which prevents the soul from manifesting itself?“

She celebrated pain as leading to art (page 612):

From the centre of this cave of flame the poet speaks with a priestess’s oracular voice, … describing the smithy in which her art and her soul are purified: ‘Dare you see a Soul at the white heat?/Then crouch within the door – …’

They spell out an important insight into the creative process exemplified by Dickinson (pages 612-13):

. . . she is a prophet of Imagination whose brain is a furnace in which the gross materials of life are transformed into the products (the refined ore) and the powers (the designated light) of art.

They deal at some length with the paradoxes connected with white (pages 615-23). It frequently represents both creative energy and the loneliness ‘Romantic creativity may demand.’ It’s ‘a two-edged blade of light associated with . . . both triumph and martyrdom.’ It’s ‘not just a sign of her purity but the emblem of her death.’

A key passage lists a collection of powerful associations (pages 621-23):

Impersonating simultaneously a “little maid“ in white, a fierce virgin in white, a nun in white, a bride in white, a mad woman in white, a dead woman in white, and a ghost in the white, Dickinson seems to have split herself into a series of incubae, haunting not just her father’s house but her own mind.

They then shift into an intriguing way of describing this, which resonates both with the work of Pessoa, and his heteronyms, a focus of interest for me, and of course my own relatively light-hearted exploration of my own sub-personalities, My Parliament of Selves. They state:

The ambiguities and discontinuities implicit in her white dress became, therefore, as much signs of her own psychic fragmentation as of society’s multiple (and conflicting) demands upon women. . . . In addition, and perhaps most frighteningly, they dramatised an ongoing quarrel within that enigmatic self which became the subject of much of Dickinson’s most pained and painful poetry.

They quote a famous poem in support, after first quoting Harriet Beecher Stowe (page 624):

‘ what a fool is he, who locks his door to keep out spirits, who has in his own bosom a spirit he dare not meet alone.’ And here is Dickinson, on an equally terrible haunting:

One need not to be a Chamber – to be Haunted –
One need not be a House –
the Brain has Corridors – surpassing
Material Place –

They grimly summarise their conclusion (page 631):

It is in her own body, her own self, that her many selves are imprisoned or buried; she is their grave, tomb, and prison.

This gels with Vivian Pollak’s description of Emily Dickinson as ‘[a] poet of the inner civil war.’ (From A Historical Guide to Emily Dickinson – page 3).

Before I move on to look at The Passion of Emily Dickinson,I think it will be useful to check out briefly some ideas expressed by Raj Patel and Jason Moore in A History of the World in Seven Cheap Things.

Emily Dickinson looked across the Atlantic to the work of the Brontës, George Eliot and Elizabeth Barrett Browning (Pollak – page 5), and resonated to their struggle with the English version of patriarchy (Sandra Gilbert & Susan Gubar: Chapters 15 and 16). Coverture is one example, whose persisting impact I had until now failed to recognize as such (page 125):

New traditions of control put bourgeois women in a bind, particularly in England. The law there enshrined coverture – the status of a married woman, including the placing of her person and property under her husband’s authority. . . . Coverture persisted from the Middle Ages into the nineteenth century. So great was its power to rob women of rights and identity, campaigners against it called it ‘civil death.’ It is from this institution that a wife’s taking of her husband‘s name originates.

The control women surrendered made marriage uninviting. Marry they none the less did (page 127):

Yet even as the economic imperatives for women to choose marriage increased, so did the covering philosophy describing this choice as uncoerced. This . . . mirrors the relations of workers under capitalism, who needed to appear free agents at least in theory, even if their freedom boiled down to the choice of working for a pittance, starving to death, or serving in a debtors’ prison.

Housework, something against which Emily Dickinson rebelled, was (page 129): ‘considered precisely beyond the domain of wage work, a favour that women did for men, akin to the free gift that nature offered enterprise.’

We will be coming back to nature as well.

In the next post I will take a look at The Passion of Emily Dickinson.

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