Sunday, November 18, 2012

Babi Leto, Babi Yar (Part VII)


[This section, the seventh of a projected nine, gripped me like no other. If I may be modest and immodest in this confidence, the writing is clumsy but the story is becoming brilliant. I didn't cry over Yakov's unreasonable arrest, but I did and do when I brought the chapter to closure. This prelude, I know, risks an underwhelming reception, but I trust you will read and advise with this depth in mind. By the way, I know I'm overquoting Russian literature. Part of this is due to the scant resources left to Yakov, and part of this is due to an inventory I'm coming to understand in some twenty-five years of accumulating what graces my library.]
 
VII.

“So now that you know my real name, what shall I know is yours?” Yakov put down his rake and leaned against a tombstone. “Javert, by any chance?”
            “Here, let’s sit more comfortably—in fact, may I buy you lunch? I haven’t eaten yet today.”
            “No. But I’ll make you tea at the groundkeeper’s shed.”
            They walked silently there, through leaves Yakov had planned to gather today, the warmth and windlessness of Babi Leto after a blustery harbinger of winter the week before. “I love this season,” Oleg finally spoke. “Calm and dignified with no naïveté about what comes before or after…”
            “What does come after?”
            The path narrowed to force them single file. The shuffle of the leaves diminished accordingly, and with a parallel hush he replied, “Siberia, Jürgen. And I’m not speaking as a Javert. I’ve come to you as a friend—”
            “—a droog or a comrade? And what merits either title anyway? You were kind to a fellow sojourner in a railroad car, wanted to set him on his feet—or keep him in his sights?—and even though this fellow asked nothing of you, you provided to your sense of satisfaction. Here, sit down as I’ll prepare the tea—”
            Oleg did so, lugubriously. The little lake was somewhat visible from the cluttered window, and he looked in that direction for the time Yakov took to wipe clean some cups, unpackage some biscuits and sugar cubes, stir the tea leaves in the hot water and bring everything to the tiny table. “I did say ‘friend’ sincerely, not ‘comrade’. I realize that every fiber of my being can cross each other and betray a wicked and weak man. But I truly have never intended any harm. My wickedness, if it’s so, is to myself—”
            “That’s Svidrigailovian! Not even he can buy his own argument, and his form of dignity—to use your purview of this season—is to put a bullet in his head! It seems a preoccupation—an occupational hazard, maybe—for the Mayakovskys and Esenins among us…”
            “Don’t put Sergie Aleksandrovich there—his suicide is on par with Hemingway’s, drinking beyond what alcohol or aesthetics could muster.”
            Ladno, then Mayakovsky. And everything his brilliant debacle represents. Your tea, comrade.”
            “It’s not fair what you’re doing, Jürgen.”
            “That’s barely my name.”
            “And should I call you Ilya again? After the goose chase that you engendered for these three years? I was never on your case, nor his—”
            “Whose?”
            “Ilya’s—the real one. Ilya Radomovich Typanov. That very night you left I had no knowledge of that man—”
            “And do you now?”
            “No. Not exactly. Only that he’s still at large and ‘counter-revolutionary’, for all the muck that’s worth.”
            “And by extension of your visit here today, so also am I. You said ‘Siberia’ comes after. There is only one reason anyone ever goes there.”
            “My visit today does not order you there nor warn you away. I’ve said now three times I come as a friend. And a friend visits for no reason at all—”
            Yakov looked out the window. There was an island in that little lake he wanted for some time to develop: build a duck house or two. Whenever he rowed over to pull weeds and prop up the struggling saplings—they always drooped when inundated with too much water—he’d see the nests within the reeds that succeeded and those that did not; since they were out of foxes’ range, all of these creatures arguably should have thrived. He noted, then, that the competing interests of swans and geese had it that only so many nests could and would survive. Yakov’s duck houses would have strategic doors and rampways tailored for a certain size and weight. The larger foul would not complain—he’d see to it that other nesting spots (with or without his intervention) would always have their place. These at least were his plans as of today. “How much time do I have before I face Siberia?”
            “Just acknowledge—even with your eyes—that none of what I say has anything to do with me.”
            Yakov looked down.
            “I understand. But I’ll tell you anyway, as a friend…. And, incidentally, your friend Harel, who also has nothing to do with this, Harel greets you—”
            “He did so in person, just two months ago, if that can add to your files and commission.”
            Oleg sighed and gazed again at the lake. “I wish I had enjoyed the relationship you two have. He views me with suspicion and shares my grief in what is out of any of our hands.”
            “Damn you for saying so! Damn this whole day! Damn your entangled ‘fibers of being’ and whatever else you’ve come here to say! Drink up your tea and get on with it, man! Tell me how long I have to pack up and leave this premature Candidian garden and all the little creatures bereft of the houses I might have built them!”
            “They did not send me here to be a hatchet man. Rather, they are fully aware that I would never hurt a friend, let alone rat on one. They’ve figured out your whereabouts—that’s not Harel’s doing or my own—who knows in this ironic world whether it might even be Ilya Radomovich’s doing! I don’t know! And I don’t support! But as the ‘fellow sojourner’ and one who just might pull the fucking trigger someday, I’ve voluntarily come to drink with you and bid you all God’s peace and say, in fact, you are going to be arrested—not by me, as I’ve never sunk so low and never will. You can in fact run free: I have no one watching me today, and whenever I do, I drink myself to incapacity. And they all know it. I’m rather glad, Jürgen, I only need drink the tea you’ve offered me.”
            In that spirit, they finished what they had, biscuits included. Yakov did divulge his plans for the little island and Oleg told him about some librettos he had been working on. They spoke pragmatically how he might be apprehended by the state, and though Oleg claimed no influence on this front, he agreed with Yakov that the circumstances here in the cemetery, exactly as his rake was ready, then let down, would be the least unreasonable way. Throughout their discussion Yakov never conveyed a single hint about Yulia, who would sleep with him tonight and weep the next two completely alone, as Yakov decided in his own mind to stay these final Babi Leto days and nights in this very shed, a veritable duck house of sorts. And he never conveyed to his friend his truer name, the only one he really held sacred.
            To his credit, upon leaving him for the ‘real’ authorities some three days later, Oleg handed over a carbon-copy ream of papers entitled Doctor Zhivago, with real enough teardrop stains on several of the crumpled pages. “They’ll fit anywhere—you’re going to be unsearchable at this point, because for the most part that nonsense is over—and I don’t care at all if you say I was your supplier. I may join you someday, Jürgen: I’ve recommended that if they have to displace you, the only region tolerable to your circumstances would be around Birobidzhan, as I’ve some small pleasure experiencing myself. It’s not too cold there, the work isn’t inhumane and the people are—well, they are our people. They are you and I.”
            “And Harel?”
            “I hope not. Truly, I have no part in any of their operations—”
            “Fair enough. And greet him. From me, and decidedly not from ‘them’.”
            “Shalom, Jürgen—I hope we will meet again.”
            Yakov led him out of the shed and the cemetery, wordlessly. Dignity would have it that he’d embrace this man, who blubbered a few more things and then was gone.

            Yulia reinforced his trusty suitcase and carefully stitched in the pages of Pasternak below and opposite the faded chessboard. She put in a little bible her father had given her three years ago—for what he presumed would be her isolation in Ivano-Frankivsk. She made room for an extra pair of boots and sewed up any holes in his stockings. Despite his protestations, she packed an equal suitcase of her own things and insisted that she would go with him, insisted on an immediate marriage to naturalize them, so to speak. She insisted that her father intervene on their behalf—
            “He doesn’t know that I exist anymore,” Yakov reminded her, “and to say I do now would add fuel to the fire.”
            “But the world is changing, Yakov—we’ve talked about the Prague Spring eventually coming our way—”
            “We talked post-haste, in the crossed radio messages of tanks rolling in, for freedom’s sake no less, to rectify young passions gone awry.”
            “All to affirm: the governing rationale is blind, deaf and heartless!”
            “And mindless? No method in the madness, pray tell?”
            Yulia clenched her hands and cursed. “What do you know about their methods, and paradigms of mind and madness?”
            “We don’t know anything about anything, Yulia, not where I’m going or what trouble I’ll encounter. When I find out that, I’ll write you and work my way back. But let’s not adhere too much to dreams or nightmares. Your heritage has an emmanuel already realized; mine has an emmanuel to come. Combined, that covers everything, even if the present is a muddle.”
            Though she skipped the week of math lessons and spent these days at the cemetery, dressed as a new widow, she didn’t witness the late-night arrest that transported Yakov out of the city in a matter of minutes. Yakov spoke little to the bespectacled man beside him in the Zhiguli, but he was told of his offenses—false identity, collusion with an enemy of the state and long-term obstruction. These would be tried in a Soviet court in Kiev tomorrow morning.
            “Will there be anyone there to speak on my behalf?”
            “Whom did you have in mind?”
            “I don’t have anyone in mind.”
            “Then why would you even ask?”
            The leather of the back seat of this vehicle smelled new if rather smoky. Yakov opened the window a little bit and resolved to sleep his way through the passing black countryside. He thought mostly of Yulia as the hours rumbled by and felt strangely fortunate to have had these placid years with her in Ivano-Frankivsk. To ask God to grant him more was a bemusing notion, befitting the luxury of this cattle car. As the first glow of sunlight bled into the horizon they were heading toward, Yakov finally fell into a deep and undisturbed slumber.
            And though he was woken up for a half-hour’s worth of proceedings in front of three judges and various recorders, he understood very little of what was being said or done on his behalf. He was asked, as if for the thousandth time, what he knew of the location and activities of Ilya Radomovich Typanov. “No one has ever asked me that before,” he truthfully told them. “I wish I knew.”
            “And do you wish him well?”
            “Are you here to relay that to him when you find him?”
            “Answer the question!”
            “I wish all of us well. I think that is at heart in the communist ideal when one really thinks about it.”
            “Are you being sardonic? Do you want subversion included in your list of crimes?”
            “No to both questions. I simply answered truthfully.”
            “Then why have you so untruthfully represented yourself, especially taking on the name of Ilya Radomovich?”
            “Technically, I used ‘Ilya Rabinovich’. And my cover was out of caution.”
            “Why? Answer wisely, comrade.”
            Yakov took that advice a number of ways. “I was minding my business when other people had unsolicited interest in me.”
            “What business? What solicitation?”
            “The business of playing chess, mainly, as we do nationally and naturally well, the way we do ballet—”
            “Speak to solicitation! What do you mean by this word?”
            “I said ‘unsolicited’, and I only meant that I didn’t seek out any trouble, least of all the apparent concerns of this court.”
            The presiding judge looked at his bench and briefly at the bespectacled man, who may or may not have been paying any attention, his chin lowered and eyes half shut. “Jürgen Johanovich Buchner,” the judge declared in a level, loud voice, “in the conviction of your aforementioned crimes, the Union of Soviet Socialist Republics requires your compliance and service to the national interest—a service not honored, I must add, by your refusal to register for military readiness—for a minimum of twenty years of deliberate labor. Upon the recommendation of council familiar with your case, your sentence will be administered in detail by a court in Khabarovsk, and your transit there will commence later today. Do you have any statement for the closing record?”
            Yakov again thought about wisdom in a number of ways. “Only that twenty years deprives a man the chance of building a house and raising a family, which, all due respect to the state, is what I would have done. Now, from unsolicited stories—not from Ilya, Oleg or this bespectacled man—I will move the rocks you want me to, and hope that builds the house that—”
            “Silence! This court will never entertain counter-revolutionary indulgence, and you may shutter that any further attempt will add years to your sentence and distance to your recommended post. Does the court make itself clear?”
            “The court makes itself clear,” Yakov affirmed. “From this time forth I never will speak word.”

            Of course Iago, or any arachnid or antic disposition, is no way forward. Yakov spoke sparingly all the way to Khabarovsk and his eventual placement near Bira, where he was commissioned to work with the preservation of Amur tigers. Somehow his circus credentials funneled him to the tracking and taming of endangered cats that might otherwise be poached: breeding them and weaning the cubs from human touch, providing some their transport to faraway zoos, pulling select creatures from the wilderness and pushing select out. The scientists distinguished themselves negligibly from Yakov and a few other hand-picked prisoners, except for the fact that every ten weeks or so someone in the latter category would suffer a swipe of fangs or claws. Even when Yakov was the one who had to be stitched up, he smiled against the alternative of extracting and crushing rocks.
            He read when he could. The pages of Dr Zhivago crinkled and smudged under the impact of transport—to this outpost and into several trusty hands—and Yakov penciled into his diary the poems more than the plot of faraway love with Lara. The last lines of “Hamlet” intrigued him most:
“And yet the order of the acts is planned,
The way’s end destinate and unconcealed,
Alone. Now is the time of Pharisees.
To live is not like walking through a field.
He really did not care much about Pharisees. They would play their parts with little provocation. He hardly knew with them where one would rightly start. But deference to ‘zhizn’ in the constant consciousness of life—what Yuri Andreievich probed in the lives of nondescript patients and studied in the fits and spells of Evgeni Onegin and the remnants of Dostoevsky’s sundry progressives and those possessed. “What happiness,” Yakov read, “to give birth to yourself, time and again.” What foolheartiness, furthermore, to leave that ecstasy to caretakers unimagined, to birth oneself—devil of an idea!—into the throes of this rather unbecoming world. The felines in the darkened cages of Yakov’s station had no recourse but to concur.
            In the darkened months that followed, Yakov received occasional missives from Yulia that adumbrated she was fine and he was missed, that no one had replaced him at the cemetery and that the lake still had surface water for the non-migrating birds. Harel wrote more distant shoals of comfort and of prayer—the kind that stored itself above. Oleg sent little things to read—eclectic, ambiguous, ingenuous enough. They were mostly what he could find of interest at Besarabska, save a series of letters entitled Correspondence Across a Room. Had this 1922 publication from Berlin been translated into German, the gatekeepers of postal traffic might have deemed it subversive. But the Russian between these men of letters, Vyasheslav Ivanov and Mikhail Gershenzon, seemed gentle and innocuous.         
            Ivanov was the more ethereal, applying consciousness to the immanence of any culture—the turns of their present Moscow—but remaining transcendent, even by delving deep. “In a given element, such as the sea, there are soluble substances and there are also oil, algae and coral, pearl-bearing shells and whales, flying fish and dolphins, amphibious creatures as well as men diving for pearls.” Oh, such freedom of movement across a sanatorium, even between old men who had lived out the reckonings of Russia’s Silver Age!
            But Gershenzon was not so satisfied. “Only once was the whole fullness of Hamlet ever achieved,” he wroteand that one time was “within Shakespeare.” He couldn’t have yet known Pasternak’s poem, the attempt to “stand upon the stage” and hope “a different drama takes the scene”—a defiance of the Pharisees, a longing to escape to fields and forests. And even there Gershenzon would find no relief:
“Required by an inherent law to defend itself, the deer developed antlers to defeat or intimidate its enemies, yet in some species those antlers attained such proportions that the animal could no longer flee through the forest and those species are now extinct. Is it not the same with culture? Is there not a parallel to be drawn between our ‘values’ and those antlers? They began as a result of individual adaptation, then became a characteristic feature of the race, finally through excessive growth they turn into a tormenting burden that can even be fatal for the individual.”
            Undeterred, as if having the ability to breathe under water, Ivanov argued for immortality in the miraculous advent of every being that comes into this world.
“I know God in me as a dark birthing place; I know Him in me as the eternal fount of what in me is best and holiest; I know Him in me as the living principle of being, more inclusive than myself, and containing, along with the other qualities that make me up, the quality of personal consciousness distinctive in me. I have emerged from Him and He abides in me. If He does not leave me He will also create in me other forms of His continuing presence in me, that is to say, my own person. God has not merely created me, you see, He is creating me without cease and will continue to create me in the future because He desires me to create Him in myself in the future as He has created me up until the present.”
            They went back and forth, across the room. Gershenzon held that “in perceiving the world we only perceive phenomena and the laws under which intellect operates.” No one could create or be created otherwise. But imagination was limitless, Ivanov countered, as well as memory! “Memory is dynamic, generative.” And here Yakov put the thin book down to conjure up the mother who had held him before the world had turned circus. He remembered her breath on his ear that sometimes hummed, sometimes spoke, sometimes suspended for a kiss. And he would do so, too, he knew—or perhaps it was just a generative act right now—and he searched his mind further to remember her eyes, eyes he knew would be approving and yet widely alert to the trepidation of the times. He couldn’t exactly place them, and scanning across his dusky room, the suspicious lynx glaring at this sentimental keeper offered no help. Yakov knew this adult feline, inadvertently trapped and injured in the process, would not cooperate in the convalescing days that needed to happen. Perhaps she had mewing kits in a burrow that wondered where she had gone. And as ardently as Yakov might generate such commiseration, there was little way anyone would understand each other’s consciousness.

Saturday, November 3, 2012

Postscript : Read This!


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LL.  Postscript to the Symposia : Read this!


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There!  I have resisted saying anything to you, my family of readers, until after I could give you the whole effort, but now that it is done you deserve a personal explanation.  

This has been an immersion into education, tuition free and at my own pace, and I recommend student mode revivals to everyone.  What started as an easy end of day pasttime, keeping me away from online Scrabble and television shows, has become a passion, bringing me to dust off old books on the shelves in my home (Hamlet! The Inferno! Ecclesiastes and Isaiah! And, incidentally, a completely new reading of Nemerov’s Blue Swallows!) and exploring the greater library of the internet.  Without spending a dime, I read all of Plato’s Phlebas and Weston’s From Ritual to Romance and Hesse’s review of the Brother’s Karamazov.  I have not read all of Ovid’s Metamorphoses or seen any of Wagner’s Ring cycle, but I certainly delved into these more than ever before.  And I have a whole new reading list for the future: Shakespeare’s Coriolanus, for instance, or Mallory’s King Arthur.  I am reminded, too, of what Professor Kogan told my English lit class 25 year ago, to go back and read Heart of Darkness at least once every five years or so.

Meanwhile, I have journeyed through the elements and discovered what the thunder said and traveled the April road from Gethsemane to Emmaus.

Before this I had kept a deliberate distance from Eliot’s Waste Land, thinking it too dark and grim, but I have now discovered how unexpectedly positive this poem really is, full of the audacity of hope, if you will, and drawn by the pull towards an incomprehensible peace.  In fact, it is the arrival at that peace in one of Eliot’s later poems, Little Gidding, that first led me back to this one.  From that 1943 poem, which is about an allegorical English chapel:

If you came this way,
Taking any route, starting from anywhere,
At any time or at any season,
It would always be the same: you would have to put off
Sense and notion.  You are not here to verify,
Instruct yourself, or inform curiosity
Or carry report.  You are here to kneel
Where prayer has been valid.  And prayer is more
Than an order of words, the conscious occupation
Of the praying mind, or the sound of the voice praying...

It is, sometimes, in the simple word The Waste Land ends with. 

Peace.


— J.V., November 2012


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An Annotation (The Waste Land, Part 5 of 5)


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CC.  After... : A Good Friday culmination 

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V. What the Thunder Said   

After the torchlight red on sweaty faces 130
After the frosty silence in the gardens 131
After the agony in stony places 132
The shouting and the crying 133  -------------325
Prison and palace and reverberation 134
Of thunder of spring over distant mountains
He who was living is now dead
We who were living are now dying
With a little patience  -------------330

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130 In the first part of Part V three themes are employed: the journey to Emmaus (see lines 360-366 and note 138, but the theme begins to appear at lines 328-330), the approach to the Chapel Perilous (see Miss Weston's book, and lines 386-395; Miss Weston is introduced at note 2), and the present decay of eastern Europe (see lines 367-385 and note 139).  These themes, and the emergence of Eliot’s own voice (see lines 331-359), will lead to the poem’s “thunder” culmination, beginning at line 396.  After the  sections of earth, air, fire and water, this might be called the quintessential “spirit” section of the poem, in which the poet begins to find the peace that passes understanding.  The recognition of five classical elements can be found in early Greek, Chinese, Babylonian and Indian philosophies.  See, e.g.,  Shvetashvatara Upanishad 2.12 (ca 400-200 BC): “When earth, water fire, air and akasa [ether] arise, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and he is free from illness, old age and death.”

131 I.e., after the fire of Section III; see, e.g., the sweat of the river (line 266), red sails (line 270), and ultimate burning (line 308)).  The first several lines of this section also have a series of allusions to events leading up to Jesus’s crucifixion, beginning with Luke 22: 39-45 (NIV): “Jesus went out as usual to the Mount of Olives, and his disciples followed him. On reaching the place, he said to them, ‘Pray that you will not fall into temptation.’ He withdrew about a stone's throw beyond them, knelt down and prayed, ‘Father, if you are willing, take this cup from me; yet not my will, but yours be done.’ An angel from heaven appeared to him and strengthened him. And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground. When he rose from prayer and went back to the disciples, he found them asleep, exhausted from sorrow.”  See also John 18:3, adding soldiers’ torches to the scene.

132 I.e., after the water of Section IV, with the earlier reference of the drowned girl in the hyacinth garden (lines 37 and 38).  See also Matthew 26: 36, which places the Luke and John passages in note 131 in the Garden of Gethsemane.

133 I.e., after the earth of Section I, with its stony rubbish (line 20)), and after the anguish of Jesus’s Gethsemane prayers.

134 I.e., after the air (and talk) of Section II; and this continues the Holy Week narrative. 

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DD.  Thirty Good Lines : The water-dripping song

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Here is no water but only rock 135  
Rock and no water and the sandy road
The road winding above among the mountains
Which are mountains of rock without water
If there were water we should stop and drink  -------------335

Amongst the rock one cannot stop or think
Sweat is dry and feet are in the sand
If there were only water amongst the rock
Dead mountain mouth of carious teeth that cannot spit
Here one can neither stand not lie nor sit  -------------340

There is not even silence in the mountains
But dry sterile thunder without rain
There is not even solitude in the mountains
But red sullen faces sneer and snarl
From doors of mudcracked houses  -------------345

             If there were water



And no rock

If there were rock
And also water
And water  -------------350
A spring
A pool among the rock
If there were the sound of water only
Not the cicada
And dry grass singing  -------------355
But sound of water over a rock
Where the hermit-thrush sings in the pine trees 136
Drip drop drip drop drop drop drop
But there is no water


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135 Eliot wrote to Ford Madox Ford in 1923 that there were “about thirty good lines in The Waste Land, can you find them?” Ford declined to take the bait, so Eliot answered himself in a subsequent letter: “As for the lines I mention, you need not scratch your head over them. They are the 29 lines of the water-dripping song in the last part.”

136 This is Turdus aonalaschkae pallasii, the hermit-thrush which I have heard in Quebec County. Frank M. Chapman says (Handbook of Birds in Eastern North America, 1896) “it is most at home in secluded woodland and thickety retreats.... Its notes are not remarkable for variety or volume, but in purity and sweetness of tone and exquisite modulation they are unequalled.” Its “water-dripping song” is justly celebrated. This is the longest stretch in the poem that offers Eliot’s own voice without allusions or the need for translation; at the same time, after the nightingale and swallow of Procne and Philomena (see note 57), the hermit thrush presents the hint of, or the longing for, a third voice.

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EE.  The Road to Emmaus : A march of endurance

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Who is the third who walks always beside you? 137  -------------360   
When I count, there are only you and I together
But when I look ahead up the white road
There is always another one walking beside you
Gliding wrapt in a brown mantle, hooded
I do not know whether a man or a woman  -------------365

— But who is that on the other side of you? 138

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137 The following lines were stimulated by the account of one of the Antarctic expeditions (I forget which, but I think one of Shackleton's): it was related that the party of explorers, at the extremity of their strength, had the constant delusion that there was one more member than could actually be counted.  Ernest Shackleton, South: A Memoir of the Endurance Voyage (1919): “When I look back at those days, I have no doubt that Providence guided us, not only across those snowfields, but across the storm-strewn sea that separated Elephant Island from our landing place on South Georgia. I know that during that long and racking march of 36 hours over the unnamed mountains and glaciers of South Georgia, it seemed to me often that we were four, not three. I said nothing to my companions on the point, but afterwards Worsley said to me, "Boss, I had a curious feeling on the march that there was another person with us."

138 At Eliot’s own prompting (see note 130), see also Luke 24: 13-31 (NIV), The Road to Emmaus: “Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. They were talking with each other about everything that had happened. As they talked and discussed these things with each other, Jesus himself came up and walked along with them; but they were kept from recognizing him. He asked them, ‘What are you discussing together as you walk along?’ They stood still, their faces downcast. One of them, named Cleopas, asked him, ‘Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?’ ‘What things?’ he asked. ‘About Jesus of Nazareth,’ they replied. ‘He was a prophet, powerful in word and deed before God and all the people. The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. In addition, some of our women amazed us. They went to the tomb early this morning but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. Then some of our companions went to the tomb and found it just as the women had said, but him they did not see.’ He said to them, ‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself. As they approached the village to which they were going, Jesus acted as if he were going farther. But they urged him strongly, ‘Stay with us, for it is nearly evening; the day is almost over.’ So he went in to stay with them. When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight.”  By this allusion, the April poem finally moves from the pains of Good Friday to a late recognition on the morning of Easter.

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FF.  The Decay of Eastern Europe : A drunken hymn

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What is that sound high in the air 139
Murmur of maternal lamentation
Who are those hooded hordes swarming 
Over endless plains, stumbling in cracked earth  -------------370
Ringed by the flat horizon only 140

What is the city over the mountains
Cracks and reforms and bursts in the violet air 141

Falling towers
Jerusalem Athens Alexandria  -------------375
Vienna London
Unreal

A woman drew her long black hair out tight
And fiddled whisper music on those strings
And bats with baby faces in the violet light  -------------380
Whistled, and beat their wings
And crawled head downward down a blackened wall
And upside down in air were towers
Tolling reminiscent bells, that kept the hours 142
And voices singing out of empty cisterns and exhausted wells. 143  -------------385


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139 Cf. Hermann Hesse, Blick ins Chaos: Schon ist halb Europa, schon ist zumindest der halbe Osten Europas auf dem Wege zum Chaos, fährt betrunken im heiligen Wahn am Abgrund entlang und singt dazu, singt betrunken und hymnisch wie Dmitri Karamasoff sang. Ueber diese Lieder lacht der Bürger beleidigt, der Heilige und Seher hört sie mit Tränen.  Herman Hesse, Blick ins Chaos (A Glimpse of Chaos: The Brothers Karamazov, or The Downfall of Europe (1920; tr. Sydney Schiff, 1922): (“Already half Europe, at all events half Eastern Europe, is on the road to Chaos. In a state of drunken illusion she is reeling into the abyss and, as she reels, she sings a drunken hymn such as Dmitri Karamazov sang. The insulted citizen laughs that song to scorn, the saint and seer hear it with tears.”) Eliot published this translation of Hesse’s essay in the first issue (October 1922) of his magazine The Criterion, the same issue that offered his debut of The Waste Land. From the same essay: “Those who cling definitely to the past, those who venerate time-honoured cultural forms, the Knights of a treasured morality, must seek to delay this Downfall and will mourn it inconsolably when it passes. For them the Downfall is the End; for the others, it is the Beginning.”

140 See lines 54-56, where Madame Sosostris (the woman of line 378?) could not find the Hanged Man (which Eliot associates with the hooded figure of Christ (see note 32 and line 364)) and saw only “crowds (now hooded hordes) of people, walking round in a ring.” 

141 The unreal city, previously seen at dawn and at noon (see note 87), is now in the violet hour (see lines 215, 220), and at war with bombs bursting, planes whistling and towers falling.

142 See line 67, “where Saint Mary Woolnoth kept the hours.”

143 Compare line 202, translated: “children’s voices, singing in the dome”

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GG.  The Chapel Perilous: The wind’s home

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In this decayed hole among the mountains
In the faint moonlight, the grass is singing
Over the tumbled graves, about the chapel 144
There is the empty chapel, only the wind's home. 145
It has no windows, and the door swings,  -------------390

Dry bones can harm no one.
Only a cock stood on the rooftree
Co co rico co co rico 146
In a flash of lightning.  Then a damp gust
Bringing rain  -------------395


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144 Weston, From Ritual to Romance, Ch. 13: “Students of the Grail romances will remember that in many of the versions the hero--sometimes it is a heroine--meets with a strange and terrifying adventure in a mysterious Chapel, an adventure which, we are given to understand, is fraught with extreme peril to life. The details vary: sometimes there is a Dead Body laid on the altar; sometimes a Black Hand extinguishes the tapers; there are strange and threatening voices, and the general impression is that this is an adventure in which supernatural, and evil, force s are engaged.  Such an adventure befalls Gawain on his way to the Grail Castle. He is overtaken by a terrible storm, and coming to a Chapel, standing at a crossways in the middle of a forest, enters for shelter. The altar is bare, with no cloth, or covering, nothing is thereon but a great golden candlestick with a tall taper burning within it. Behind the altar is a window, and as Gawain looks a Hand, black and hideous, comes through the window, and extinguishes the taper, while a voice makes lamentation loud and dire, beneath which the very building rocks. Gawain's horse shies for terror, and the knight, making the sign of the Cross, rides out of the Chapel, to find the storm abated, and the great wind fallen. Thereafter the night was calm and clear.”  See Eliot’s appreciation of Weston at note 2.

145 See the “wind under the door” at line 118.  The chapel in this passage is empty and windowless; likewise the bones (see note 79) are dry and not yet brought to life.  The chapel remains the wind’s home, however, and the scene quickly changes as a damp gust brings rain.

146 Shakespeare, The Tempest, I, 2, 547-549 (1611): “ARIEL: Hark, hark! I hear / The strain of strutting chanticleer / Cry, Cock-a-diddle-dow.”  See also Matthew 26: 31-35, 69-75: “Then Jesus told them, ‘This very night you will all fall away on account of me, for it is written: “I will strike the shepherd, and the sheep of the flock will be scattered.”  But after I have risen, I will go ahead of you into Galilee.’  Peter replied, ‘Even if all fall away on account of you, I never will.’  ‘I tell you the truth,’ Jesus answered, ‘this very night, before the rooster crows, you will disown me three times.’  But Peter declared, ‘Even if I have to die with you, I will never disown you.’ ...Now Peter was sitting out in the courtyard, and a servant girl came to him. ‘You also were with Jesus of Galilee,’ she said.  But he denied it before them all. ‘I don't know what you're talking about,’ he said.  Then he went out to the gateway, where another girl saw him and said to the people there, ‘This fellow was with Jesus of Nazareth.’ He denied it again, with an oath: ‘I don't know the man!’  After a little while, those standing there went up to Peter and said, ‘Surely you are one of them, for your accent gives you away.’  Then he began to call down curses on himself and he swore to them, ‘I don't know the man!’ Immediately a rooster crowed.  Then Peter remembered the word Jesus had spoken: ‘Before the rooster crows, you will disown me three times.’ And he went outside and wept bitterly.”

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HH.  What The Thunder Said : Give

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Ganga was sunken, and the limp leaves 147
Waited for rain, while the black clouds
Gathered far distant, over Himavant. 148
The jungle crouched, humped in silence.
Then spoke the thunder  -------------400

DA
Datta: 149 what have we given? 150

My friend, blood shaking my heart
The awful daring of a moment's surrender
Which an age of prudence can never retract  -------------405
By this, and this only, we have existed
Which is not to be found in our obituaries
Or in memories draped by the beneficent spider 151
Or under seals broken by the lean solicitor
In our empty rooms  -------------410


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147 Ganga is India’s River Ganges, said to sustain a tenth of the world’s population.  In Indian mythology, Ganga, a river goddess, flowed in the mountains of Paradise until King Bhagiratha prayed a thousand years to bring her down to earth.  See Valmiki, Ramayana, Bala Kanda (Book of Youth) 42-43 (ca. 400 BC). 

148 Himavant is a holy mountain in the Himalayas, literally  the snowy mountain.

149 Datta: “Give,” what men understood in hearing the syllable “Da.”  See note 150.

150 'Datta, dayadhvam, damyata' (Give, sympathize, control). The fable of the meaning of the Thunder is found in the Brihadaranyaka--Upanishad, 5, 1. A translation is found in Deussen's Sechzig Upanishads des Veda, p. 489.  Upanishad 5, 2:  “The Three Great Disciplines.  Prajapati had three kinds of offspring: gods, men and demons (asuras). They lived with Prajapati, practising the vows of brahmacharins. After finishing their term, the gods said to him: ‘Please instruct us, Sir.’ To them he uttered the syllable da and asked: ‘Have you understood?’ They replied: ‘We have. You said to us, “Control yourselves (damyata).” ’ He said: ‘Yes, you have understood.’ Then the men said to him: ‘Please instruct us, Sir.’ To them he uttered the same syllable da and asked: ‘Have you understood?’ They replied: ‘We have. You said to us, “Give (datta).” ’ He said: ‘Yes, you have understood.’ Then the demons said to him: ‘Please instruct us, Sir.’ To them he uttered the same syllable da and asked: ‘Have you understood?’ They replied: ‘We have. You said to us: “Be compassionate (dayadhvam).” ’ He said: ‘Yes, you have understood.’ That very thing is repeated even today by the heavenly voice, in the form of thunder, as ‘Da,’ ‘Da,’ ‘Da,’ which means: ‘Control yourselves,’ ‘Give,’ and ‘Have compassion.’ Therefore one should learn these three: self—control, giving and mercy.

151 Cf. John Webster, The White Devil, V, vi (1612): “(Flamineo:) ‘O men, / That lie upon your death-beds, and are haunted / With howling wives! ne'er trust them; ...they'll remarry / Ere the worm pierce your winding-sheet, ere the spider / Make a thin curtain for your epitaphs.’”

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II.  What The Thunder Also Said : Sympathize and Control Yourself

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DA  
Dayadhvam: 152 I have heard the key
Turn in the door once and turn once only 153
We think of the key, each in his prison
thinking of the key, each confirms a prison 154  -------------415

Only at nightfall, aethereal rumours
Revive for a moment a broken Coriolanus 155

DA
Damyata: 156 The boat responded
Gaily, to the hand expert with sail and oar  -------------420
The sea was calm, your heart would have responded
Gaily, when invited, beating obedient
To controlling hands


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152 “Sympathize”: what the demons understood in hearing “Da.”  See note 150. 

153 Cf. Dante's Inferno, xxxiii. 46: ed io sentii chiavar l'uscio di sotto all'orribile torre (And I heard locking up the under door / Of the horrible tower)

154 F. H. Bradley, Appearance and Reality (1916): “My external sensations are no less private to myself than are my thoughts or my feelings. In either case my experience falls within my own circle, a circle closed on the outside; and, with all its elements alike, every sphere is opaque to the others which surround it... In brief, regarded as an existence which appears in a soul, the whole world for each is peculiar and private to that soul.”  This is the arguable philosophy of solipsism, believing that only one’s mind exists with certainty, and everything outside the mind is questionable.  Eliot, and modernist literature in general, appears to refute this, arguing instead that the world, like thunder, speaks to us all; the concepts of “datta” and “dayadhvam” go even further, telling the poet to give back and sympathize with the world.

155  Shakespeare, Coriolanus (1608) III, iii, 157: CORIOLANUS (after being banished from Rome): “And here remain with your uncertainty! / Let every feeble rumour shake your hearts!”   See also T.S. Eliot, Coriolan (1931), and see Eliot, The Sacred Wood; Essays on Poetry and Criticism: Hamlet and His Problems (1920), in which Eliot proclaimed Coriolanus a better tragedy than Hamlet.  Eliot’s problem with Hamlet the play was in its character’s solipsistic lack of an objective correlative, without which the reader has trouble relating.

156 “Control yourself”: what lesser gods understood in hearing “Da.”  See note 150.

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JJ.  The Fisher King : Hamlet’s mad again

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I sat upon the shore
Fishing, with the arid plain behind me 157  -------------425
Shall I at least set my lands in order? 158

London Bridge is falling down falling down falling down
Poi s'ascose nel foco che gli affina 159
Quando fiam uti chelidon 160 - O swallow swallow 161
Le Prince d'Aquitaine à la tour abolie 162  -------------430

These fragments I have shored against my ruins
Why then Ile fit you.  Hieronymo's mad againe 163

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157 V. Weston, From Ritual to Romance; chapter on the Fisher King.  “...he was called the Fisher King because of his devotion to the pastime of fishing ...If the Grail story be based upon a Life ritual the character of the Fisher King is of the very essence of the tale, and his title, so far from being meaningless, expresses, for those who are at pains to seek, the intention and object of the perplexing whole.” 

158 Isaiah 38:1 (NIV): “This is what the LORD says: Put your house in order, because you are going to die.”

159 V. Dante, Purgatorio, xxvi. 148. 'Ara vos prec per aquella valor / 'que vos guida al som de l'escalina, / 'sovegna vos a temps de ma dolor.' / Poi s'ascose nel foco che gli affina.  (Arnaut Daniel speaks, after Guido Guinizelli “disappeared in the fire, / As a fish dives through water to the depths” (lines 134-135): ‘Now I petition you, by that kind Power / Escorting you to the summit of the staircase, / At the appropriate time, recall my pain.’ / Then he hid himself in the refining fire.”) Daniel is whom Dante called the better craftsman (see note 4).

160 V. Pervigilium Veneris. Cf. Philomela in Parts II and III.  Tiberianus, The Vigil of Venus (400 BC): “Quando ver venit meum? / Quando fiam uti chelidon, ut tacere desinam? (Ah, loitering Summer! Say when For me shall be broken the charm, that I chirp with the swallow again?)”

161 Algernon Charles Swinburne, Itylus (1864): “Swallow, my sister, O sister swallow.”  In Greek mythology, after Aedon accidentally killed her son Itylus and goes mad with grief, Zeus turned her into a swallow.  See Homer, Odyssey xix 524: “So my mind is divided, and starts one way, then another.”  Compare the nightingale and swallow of Procne and Philomela (see note 57); see also Alfred, Lord Tennyson, The Princess; A Melody (1884): “O Swallow, Swallow, flying, flying south.”

162 V. Gerard de Nerval, Chimeres, Sonnet El Desdichado (The Unhappy One), stanza 1 (1853): (I am the dark one, the widower, the unconsoled, / the prince of Aquitaine whose tower is destroyed: / my only star is dead and my constellated lute / bears the black sun of Melancholy.)”

163 V. Thomas Kyd's Spanish Tragedy, or Hieronimo’s Mad Again (1592), Act IV, Scene 1: “Hieronymo: Why then, I'll fit you; say no more. / When I was young, I gave my mind / And plied myself to fruitless poetry; / Which though it profit the professor naught, / Yet is it passing pleasing to the world.”  See also Eliot, The Sacred Wood; Essays on Poetry and Criticism: Hamlet and His Problems (1920), in which Eliot cited Spanish Tragedy as a source for Shakespeare’s Hamlet.

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KK.  Final Words : Shantih, repeated 164

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Datta.  Dayadhvam.  Damyata.
 Shantih shantih shantih 165

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164 Afterwords and Acknowledgements.  This concludes an effort to compile a more comprehensive set of notes than I have seen elsewhere.  My goal, initially, was to give myself a better understanding of this great poem, but ultimately my hope is to bring as much to others.  I do not pretend that this is the end all of Waste Land Study Guides.  Indeed, in the spirit of my own starting goal, the best guide will always be one’s own margin notes.  To that end I hope you, lecteur, will do what I have done: start with Eliot’s own notes, allow for the allusions, consider what others have seen and understood and find out things for yourself.
I should properly acknowledge more sources than I can remember, but I am most grateful to my modern library through the world wide web and to its prominent tools of Google and Wikipedia.  I still prefer paper, though, and having physical books on hand to read and carry with me was invaluable.  I especially appreciate the introduction and notes given by Randy Malamud in the Barnes & Noble Classic edition of The Waste Land and Other Poems, T.S. Eliot (copyright © 2005 by Randy Malamud and Barnes & Noble Inc.); and the notes and essays in The Norton Anthology of Modern and Contemporary Poetry, Third Edition, copyright © 2003 by W. W. Norton & Company Inc.  On the web, besides the remarkable availability of public domain works of Shakespeare, Dante, Ovid and many of the other works cited, I must also note the annotation efforts of http://eliotswasteland.tripod.com, author surprisingly not named; http://rapgenius.com/ Ts-eliot-the-waste-land-lyrics#lyric, © 2012 Genius Media Group, and http://rpo.library.utoronto.ca/poems/waste-land#9, © the Editors (Ian Lancashire (Toronto-St. George), General Editor) and the University of Toronto.  I also appreciate the work of every translator I met along the way and will admit to stumbling across some material that I have not properly credited.  There are a few allusions that I discovered completely on my own, but even for these I am indebted to the internet in general.
I also have to acknowledge many brief web encounters with works that probably deserve a space on my shelves, even if I did not turn to them as much as I could have.  Chief among these are The Waste Land, A Facsimile and Transcript of the Original Drafts Including the Annotations of Ezra Pound, edited and with an Introduction by Valerie Eliot, Copyright © 1971 Valerie Eliot; A Guide to the Selected Poems of T. S. Eliot by B.C. Southam, Copyright © 1994, 1968 by Brian Southam; and Eliot’s own critical essays, including Tradition and the Individual Talent (1920), "Hamlet and His Problems" (1920), and Dante (1929).  There is also an iPad app out there that I have not seen (yes, I am still a PC).
Finally, thank you brother Dan, yet again, for encouraging me to keep at this.  With your words I was moved to effectively double the efforts I had first shown you.
But I must also acknowledge what started me on these efforts in the first place, before I had ever read The Waste Land: a first reading of Eliot’s Little Gidding in his Four Quartets (1943), with the footnotes in my Norton anthology telling me to compare this poem to the Fire Sermon in the Waste Land.  Thus the power of notes! 

165 Shantih. Repeated as here, a formal ending to an Upanishad. 'The Peace which passeth understanding' is a feeble translation of the conduct of this word.  See Phillipians 4:7.  Still the doubting Thomas, our poet confesses to a feeble understanding of that which all believers seek.  This, in time, will change for Eliot (see The Four Quartets, and note 120), but for now it is the poet’s words in this final note, as much as any others, that have encouraged my annotations.

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