“the black dog was my brain. Come to drown me in my breath
was energy’s black hole, depression, compère of the predawn show
when, returned from a pee, you stew and welter in your death. ”
was energy’s black hole, depression, compère of the predawn show
when, returned from a pee, you stew and welter in your death.
Murray is intimate with the wily, seductive ways of clinical
depression, its masks and feints. He speaks of those (like Larkin?) who “killed
themselves to stop dying. The blow that never falls / batters you stupid. Only
gradually do / you notice a slight scorn in you for what appalls.” “Corniche” was first
collected in Subhuman Redneck Poems
(1996), and included in Killing the Black Dog: A Memoir of Depression, first published in 1997 and reprinted in 2011 with a
new afterword and an expanded anthology of the “Black Dog Poems.” In my mental
anthology, both poems and the “Black Dog” of depression are published alongside
a passage quoted by Yvor Winters in Forms
of Discovery: Critical and Historical Essays on the Forms of the Short Poem in
English (Alan Swallow, 1967). The words are by the poet Fulke Greville (1554-1628)
in his prose “Life of Sir Philip Sidney.” Different species, same genus:
“For my own part, I found my creeping genius more fixed upon the images of life than the images of wit and therefore chose not to write to them on whose foot the black ox had not already trod, as the proverb is, but to those only that are weather-beaten in the sea of this world, such as having lost the sight of their gardens and groves, study to sail on a right course among rocks and quicksands; and if, in thus ordaining, and ordering matter and form together for the use of life, I have made those tragedies no plays for the stage, be it known, it was no part of my purpose to write for them, against whom so many good and great spirits have already written.”
“For my own part, I found my creeping genius more fixed upon the images of life than the images of wit and therefore chose not to write to them on whose foot the black ox had not already trod, as the proverb is, but to those only that are weather-beaten in the sea of this world, such as having lost the sight of their gardens and groves, study to sail on a right course among rocks and quicksands; and if, in thus ordaining, and ordering matter and form together for the use of life, I have made those tragedies no plays for the stage, be it known, it was no part of my purpose to write for them, against whom so many good and great spirits have already written.”
The
OED defines “the black ox” not
as depression but as “adversity, hardship, misfortune; the cares of
life.” A black dog might tear our flesh. A black ox may trod on our foot and
gore us. Ben Jonson writes in A Tale of a
Tub (1633), though not of Larkin or Murray: “The black Oxe never trod yet O
your foot.”
2 comments:
Reading Edward Mendelson and John Fuller on the early Auden recently. They cite Auden's espousal of Lane, Layard and DH Lawrence's ideas which suggest that personal unity (the search for which exercised Auden enormously) arises from allowing what is in a person free flow because, essentially, what is in us is good. Of course, with the triumvirate mentioned above the sexual is bound to figure largely in this formula. For me this explains a lot of depression. It is the result of the thwarting or inturning of our spirits which then do damage inside us. It's all about how the body and mind are linking most particularly in the sexual. I once took it upon myself to write a sonnet on the subject:
Body Language
My tongue, my lips, speak kisses, words, and taste
you, love. I tell my truth with carnal speech,
and you make utterance – naked vowels -out-faced
to me in tender causerie. The reach
of love defined by tips of breasts, bent knees
and fingertips. Extremity’s delight
contained, fulfilled in limbs. In matrices
like these does love find means and so recites
its joy. But we use measured talk and line,
whose borders loose the captured sense. We catch
the meaning, let it walk, no more confined.
Ties body thoughts that we leave unattached.
Just as ideas in verse’s form are meshed,
my love for you’s interpreted in flesh.
I think there is a line in Yeats' "Countess Cathleen" about the black ox, on the Countess's death::
'the years like great black oxen tread the world, And I am broken by their passing feet'.
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