The Leaden-Eyed
Let not young souls be smothered out before
They do quaint deeds and fully flaunt their pride.
It is the world's one crime its babes grow dull,
Its poor are ox-like, limp and leaden-eyed.
Not that they starve, but starve so dreamlessly;
Not that they sow, but that they seldom reap;
Not that they serve, but have no gods to serve;
Not that they die, but that they die like sheep.
Commentary
This week’s theme: Poems with a Purpose.
Art for Art’s sake? Not quite. Love poems and nature poems, odes to melancholy and cats, Life sliced and filleted, funnies and furies – these are all very well, but there’s a special place in the poetic pantheon for pieces propounding purely political principles: Poems with a Purpose.
Unfortunately, there are two dangers which such poems often run into, both easily foreseen, but quite a bit harder to prevent. Firstly, there’s the possibility that the poet allows the moral, social or political aspects of his poem to overwhelm the purely poetic ones; he is so caught up in what he is saying that he loses sight of how he’s saying it. The result, more often than not, is a stilted, overly didactic piece, the kind which Coleridge, the later Wordsworth and Shelley wrote far too many of. It was this danger that the Imagists were warning against with their tenet “Show, don’t tell”; it was this possibility that Archibald MacLeish was reacting to when he wrote “A poem should not mean / but be”1.
The second danger is, ironically, the exact obverse of the first: namely, the possibility that the poem’s readers respond, not to the purely poetic merits of the verse, but to the political ones; they allow their agreement (or lack thereof) with the poet’s philosophy to cloud their judgement when it comes to evaluating the poem per se2. There are two ways to avoid this danger; the easy one is to retreat into platitudes that offend nobody (but equally, please nobody). That way lies mediocrity.
The other, more difficult way is to do what Vachel Lindsay does in today’s poem: find something you feel strongly about, which nonetheless has not been bromided to death by a thousand previous moralisers, express it in words fresh enough to be powerful, and leave it at that. The reader will do the rest.
— Thomas
Links
Here’s a nice resource on Lindsay’s life and works:
http://www.english.uiuc.edu/maps/poets/g_l/lindsay/lindsay.htm
Here are some Imagist poets on the Minstrels: Poet #Kreymborg – Alfred Kreymborg
Poet #Sandburg – Carl Sandburg
Poet #Pound – Ezra Pound
Poet #D. – H. D.
Poet #Williams – William Carlos Williams
Here are some previous poems, each with their own respective Purposes:
Poem #26, Jerusalem – William Blake
Poem #592, Sonnet: England in 1819 – Percy Bysshe Shelley
Poem #132, Dulce Et Decorum Est – Wilfred Owen
Poem #28, To Whom It May Concern – Adrian Mitchell
Show 4 commentsHide comments
From the Wondering Minstrels mailing list, 1999–2008.
Julian Tepper · 30 June 2002
Vachel Lindsay – under-appreciated, notwithstanding the millions who revere his work. His Congo, he feared, was popular only because his rendition of it was so popular. For a marvelous example of the importance of reading poetry aloud, even if one is alone, find a recording of Vachel Lindsay’s intense Congo.
Julian Tepper
Tfinnhead · 2 July 2002
Thomas. As always thanks for the intelligent commentary.
I remain your fan,
tmf
Phil Smith · 9 September 2003
Excuse me, I stumbled across this link while looking for Leaden-Eyed.
The poem was recited to us 25 years ago as we waited to be dropped off, with no food or companion, for three days on small islands off the coast of Maine. (an Outward Bound thing.)
I look it up 25 years later, read these comments, and am now curious.
If this was a poem with a purpose, what was the purpose? I know nothing about Vachel Lindsay. The poem seemed, at the time, as an inspirational piece…to reach a bit further in life.
Phil Smith
Felicity Pearson · 6 August 2006
Replying to Phil:
My take on the poem is that Lindsay is suggesting that the true shame of “the world” (society) is how deadened and un-impassioned the working classes are. That the suffering and disparity isn’t really the issue, it’s the way society has created a class of people who don’t think great and deep thoughts, don’t have opportunities to be singular, don’t put their energies and abilities to work for deeply held values, purposes, or goals. The working classes have become sheep and oxen and have lost their humanity.