The Ode Less Travelled: Unlocking The Poet Within

So there. Ezra Pound and the Imagists were concrete poets avant la lettre: Pound was influenced by the writings of T. E. Hulme and by Ernest Fenollosa’s pioneering work, The Chinese Written Character as a Medium for Poetry. Pound (Fenollosa’s literary executor) found himself inspired by the idea that the Chinese ideogram, rather than displaying its meaning syntagmatically (rolling it out phonetically and phonemically in sequence as this sentence does) actually contained meaning, held it in one visual unit. This tallied with Hulme’s idea of reality being process. ‘There are no nouns in the universe,’ he had declared, ‘only verbs.’ The upshot of this–and academics will forgive my blithe generalities–was to attempt poems that were kinds of ideogram. The best-known example is ‘In a Station of the Metro’ written in 1911:

The apparition

of these faces

in the crowd

:

Petals

on a wet, black

bough

.

Pound went into some detail concerning the composition of this poem in an influential article called ‘Vorticism’. He had been overwhelmingly moved by the sight of a succession of beautiful women and children on the Paris Metro, ‘and I could not find any words that seemed to me worthy, or as lovely as that sudden emotion,’ he wrote, until…that evening, as I went home along the Rue Raynouard, I was still trying, and I found, suddenly, the expression. I do not mean that I found words, but there came an equation…not in speech, but in little spotches of colour. It was just that–a ‘pattern’, or hardly a pattern, if by ‘pattern’ you mean something with a ‘repeat’ in it. But it was a word, the beginning, for me, of a language in colour…. I dare say it is meaningless unless one has drifted into a certain vein of thought. In a poem of this sort one is trying to record the precise instant when a thing outward and objective transforms itself, or darts into a thing inward and subjective.

The new poetics suggested by Pound’s thoughts on colour, image, quiddity and ideogram engendered a new kind of ‘iconographic’ poetry which culminated in his cantos, most especially The Pisan Cantos, notable for their use of hieroglyphs and ideograms and, so far as most of us are concerned, their almost total unreadability. There is huge gusto and bravado in their best moments, but much to make the reader feel foolish and unlettered.

I am not here to attempt a history lesson, nor am I qualified to do so, but I mention all of this as a background to the concepts that have propelled much modern poetry, most of these ideas being osmotically absorbed by succeeding generations of course, not acquired intellectually: but that holds true of our grasp of, for example, gravity, evolution, the subconscious mind and genetics. Our understanding of much in the world is more poetic than noetic. We let others do the work and take their half-understood ideas for a ride, all unaware of the cognitive principles that gave birth to them. That those principles and their corollaries would have shocked and perplexed us had we lived in other times is interesting but irrelevant for our purposes. You do not have to understand Faraday’s and Maxwell’s electromagnetic theories of light to operate a light switch, or even to become a professional lighting designer.

The upshot of Imagism, Vorticism, Cubism, Neo-Plasticism, Constructivism, Acmeism, Futurism, Dadaism and all the other -isms that flooded art in the twentieth century was to allow a new kind of poetry, of which concrete poetry is one, the work of cummings another. Such practices now inform the works of thousands of poets around the globe. Since, unlike traditional metrical poetry, they descend from conscious ideas rather than techniques evolved (by way of music and dance) out of the collective unconscious of three millennia, their genesis did seem worth a small excursion.