Tag Archives: poetry

Exhibition review: ‘Beyond Ophelia’

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Curator Hannah Squire

Wightwick Manor in Wolverhampton is hosting an exhibition devoted to the art and poetry of Elizabeth Siddall, and, shockingly, it’s only the second exhibition to focus exclusively on Siddall. I’ve been writing about Siddall for a while now (my book My Ladys Soul: The Poetry of Elizabeth Siddall will be published in June) and while her face is familiar to many, her work less so, particularly her poetry, though her life exerts a great fascination. This exhibition makes a good attempt at redressing the balance, then: although information about Siddall’s life and Pre-Raphaelite connections is there, the focus is on her as an artist and poet. And Wightwick is the perfect place for it: they hold the second-largest collection of Siddall’s works (the first being the Ashmolean).

2018 is proving to be a year for celebrating women’s achievements, often against all odds, given that it is 100 years since women were able to vote (though this was not on equal terms until 1928). The Manders, who built Wightwick and collected Pre-Raphaelite 28276572_10154975470041315_6622862564304738970_nand Arts and Crafts works with which to furnish it, were also keen suffragists, and one room of the house is currently set up for a Suffragette meeting. Siddall’s achievements as an artist, limited by her early death and all too often viewed as dependent on her more famous husband, Dante Gabriel Rossetti, are appropriately celebrated, then. Wightwick’s collection of 12 works by Siddall are on display in the beautiful Daisy Room, framed for the first time, along with other works no longer in the collection but loaned for the exhibition. This offers a genuinely unique opportunity to consider Siddall’s work as a body (though of course there are many other works), but there is plenty here to give you a feel for her skill as an artist, with her expressive and evocative pencil drawings, 28279682_10154975470241315_2380485743337476893_nand two small and beautiful oils, St Agnes’ Eve and The Haunted Wood (above).

I’m delighted to see that the exhibition also includes some of Siddall’s poetry. A few of her poems are beautifully printed and hung on the walls alongside her artworks, and I hope that this will encourage visitors to explore her under-appreciated poetry. It’s a particular pleasure that some lines appear on the walls above the wallpaper, drawing the eye. Her work as an artist and poet, in the complex gendered environment of the nineteenth-century cultural sphere, is outlined in exhibition boards, and visitors are encouraged to see Siddall as a creator of serious art in her own right – something which, despite three decades of serious critical work on her art, and less sustained but still significant work on her poetry, is still overlooked. Both the art and the poetry demonstrates Siddall’s engagement with her cultural milieu: her illustrations for poems and ballads, and the influence of these works and forms on her own writing, bear out her deep consideration – and transformation – of other works of art.

This is a small exhibition, but it is beautiful, and the room with its fireplace and gorgeous wallpaper feels intimate and cosy. It is open from March 1st until December 24th, 2018, so there is no excuse not to go and see it! Siddall is so often remembered as the model for Millais’s Ophelia, and it is encouraging to see this exhibition encouraging us to go ‘beyond Ophelia’.

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William Morris and Kelmscott Manor

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20170518_142652It is surprising that I’ve never been to Kelmscott Manor before, but this week I went with a group from the Birmingham Midland Institute. I gave a lecture about William Morris while we were travelling, so I spent the preceding week deeply immersed in Morris’s life and work, and it has increased my passion for him. Visiting Kelmscott consequently felt like something of a pilgrimage. The Manor has an interesting history anyway, dating from 1600, and Morris felt that it was “the loveliest haunt of ancient peace”, which seemed to be rooted in the soil and the people who had lived there. The image of Kelmscott is particularly famous for its appearance as the frontispiece for Morris’s utopian novel News from Nowhere, and it was wonderful to see it in the stone, as it were, and to feel the deep peace which the place exudes.'Kelmscott Manor' 1893 (Frontispiece from 'News from Nowhere')

Morris was fascinated by the medieval period, ideas and ideals as well as aesthetics, since his childhood when he rode around on a pony in his suit of miniature armour and made up stories in the woods about knights, ladies and fairies. As he grew up, rejecting the Church as a profession in favour of architecture while he was at Oxford, his thoughts and ideas all seem to stem from this childhood interest. Books influenced him deeply; he’d apparently read all of Walter Scott’s novels by the age of nine, and at University he discovered Thomas Carlyle’s Past and Present, John Ruskin’s The Stones of Venice and Charlotte Yonge’s The Heir of Redclyffe. What these books all share, I think, is dissatisfaction with the industrial, self-seeking present, and a desire to revisit the past which is more than nostalgia, but a genuine desire to put right what they felt was wrong with the world. Like the modern-day knight of Yonge’s novel, Guy Morville, Morris’s life demonstrates how he lived out the ideals he developed as a young man.

Morris is mostly remembered as a designer, now, and of course there are many of his designs at Kelmscott Manor, which is perhaps more simply furnished than one might 20170518_144830expect, but in a distinctive style (I’ve now discovered why my parents painted all their furniture dark green) with natural, clear colours. Many of the fabrics and objects there were brought there after his death, but it’s wonderful to see his bed, with the poem he wrote for it embroidered by Jane around it, which begins:

The wind’s on the wold
And the night is a-cold,
And Thames runs chill
‘Twixt mead and hill.

Morris’s poetry, his Norse tales, his Socialist work and his designs all demonstrate a remarkable sense of unity. Though his Socialism developed after he encountered Marx’s Das Kapital, he was always anxious for opportunities for all, and for a fairer system to be achieved in Britain, for which he was quite prepared for violent anarchy – indeed, he felt it was probably the only way, and in News from Nowhere it is apparent that such a revolution had occurred. His desire was 20170518_144819not only for equality but for dignity and respect for all, and that comes in a very Marxist form in News from Nowhere, where all receive the same pay and love their work. The guiding principal of ‘The Firm’ which Morris set up to produce useful and beautiful household objects was that art should be handmade, using the skill of the craftspeople, and that all should have access to it. Of course these things may seem improbable or even impossible, and Morris is nothing if not an idealist, but there is something incredibly appealing about his beautiful, medievalized utopia in which all can share in the beauty of life through art, nature and love. The environment was an important part of this, too: how we connect to what is around us – buildings, places, the natural world – indicates who were are, and it is very clear what he thought of the pollution and destruction of the natural environment in the nineteenth century:

Is money to be gathered? cut down the pleasant trees among the houses, pull down ancient and venerable buildings for the money that a few square yards of London dirt will fetch; blacken rivers, hide the sun and poison the air with smoke and worse, and it’s nobody’s business to see to it or mend it: that is all that modern commerce, the counting-house forgetful of the workshop, will do for us herein.

He is remarkably prescient, I believe: I’ve been reading Naomi Klein’s This Changes Everything: Capitalism vs. the Climate recently, and Morris’s views that we have lost connection with the environment, that we are wreaking havoc on the wo20170518_144014rld and there will be ecological payback, and that capitalism in the form of industrialised society is the main driver of climate destruction are echoed vividly in Klein’s arguments. Wandering the beautiful gardens at Kelmscott, and walking beside the Thames where Rossetti and Morris wandered, one can see why he felt so strongly about this, leaving behind the polluted rivers and skies of London.

Morris said that ‘History has remembered the kings and warriors, because they destroyed; art has remembered the people, because they created.’ To be creative was the source of life for Morris, and Kelmscott Manor provided the peace that he needed for this. He wrote in the late 1870s of sitting in the tapestry room one evening, watching the sun set over the fields and hearing the cows lowing in the pasture; there are still cows there, and it is possible to feel very close to the past here.

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Book review: Weatherland

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9780500292655I like English weather, on the whole. I’m not one for too much sun, and providing it isn’t catastrophic (and I don’t have to drive in it), I enjoy the drama of mist, heavy rain, snow, and the occasional sunny day. I like seeing the effects the changeable weather has on the garden and on my moods. But for me as for most people, the weather is a backdrop to our daily lives, and one which, travelling by car, living in centrally-heated homes and working in air-conditioned, often windowless offices, we can increasingly ignore. This, as Alexandra Harris’s book suggests, is a shame.
Weather is important. The landscape is shaped by it, and many writers and artists believe that national character and temperament are shaped by the climate. Harris’s book, subtitled ‘Writers and Artists under English Skies’, explores how the English weather has been depicted from Beowulf onwards. Along the way, she considers how the weather affects people, and how and crucially why it is included in literature and art. Is it just a backdrop, or used for pathetic fallacy? It’s often much more significant than we think, it seems: human insistence on relating the weather to ourselves (writers who write better in Spring weather, for example), or anthropomorphising it, trying to make sense, find patterns, using faith, science, myth or art to explain it: we can’t ignore the weather. This determination to make something which is impervious to us make sense on our terms is fascinating, because it tells us more about the human condition than it does about the weather, even if it is simply in the recording of daily weather.
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‘The Rain it Raineth Every Day’, Norman Garstin (1889, Penlee House)

Harris explores an enormous and impressive range of works, drawing on social thought, history, science and the arts to explore how our relationship with the weather has changed over the centuries. Swift’s hatred of hot weather, Shelley’s desire to be a cloud, Ruskin’s concern that the skies were being spoiled for us by science: these are things I’d not really considered before. Harris’s gift is for writing in a manner both erudite and entertaining, which I thoroughly enjoyed in her last book, Romantic Moderns, and this is no less fascinating, making obvious things which are all too easily overlooked.

Harris’s deepest interest seems to be in Virginia Woolf, whose work is constantly preoccupied with weather conditions, and the book returns frequently to Orlando, in which the action takes place over four centuries, and the weather is observed (satirically): the Victorians are dark and damp, for example, while the twentieth century is bright and dry. Apparently Wyndham Lewis disliked English weather, suggesting in his Vorticist manifesto that it should be ‘Blasted’, because it was inappropriately dull and changeable for a modern machine age.
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Reading Weatherland has made me want to return to books I know well, including several of Woolf’s, both to consider the ways in which the weather is important in them, and because ‘the weather in which we read affects our understanding of a book’ (p.349). The recent spell of hot weather prompted me to think that the English do become a little mad in our brief spells of sunshine, and this is borne out by Harris’s reading of The Go-Between, for example, but, of course, ‘significant weather is suspect when it gets into fiction’, as she notes when discussing Julian Barnes’s work: weather in books can be made to produce certain effects, to resonate with the characters’ feelings, to cause certain events to happen, and though these things might happen in real life, they seem improbable in fiction. But weather does do surprising things in real life, of course, because our lives are still, in so many ways, bound up in the climate, as the powerful and disturbing conclusion of Weatherland emphasises.

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‘Wet Afternoon’ by Eric Ravilious (1928)

As our changing planet forces us to consider a future of increasingly extreme weather conditions, in an anthropocene age where humankind has, finally and disastrously, affected the weather, this is a book which explores the literary and artistic memorialising of the weather of the past, and invites us to consider our own experiences of weather. As Richard Mabey says, we all experience weather differently, and it affects us in diverse ways, which is, of course, the essence of why it has proved such a significant aspect of literary and artistic inspiration, but after finishing this book, I feel that our experience of the weather is part of being human, of living on this planet. It is a cliche to say that the cycle of the seasons reflects the cycle of our lives – one more way in which we try to tame nature, perhaps – but the elemental experience of Lear’s battle with the storm on the heath, for example, reduces humankind to its most vulnerable, and asks us to consider life in a very different way:
Lear.  Blow, winds, and crack your cheeks! rage! blow!
You cataracts and hurricanoes, spout
Till you have drench’d our steeples, drown’d the cocks!         runciman_lear_heath_ngs
You sulphurous and thought-executing fires,
Vaunt-couriers to oak-cleaving thunderbolts,
Singe my white head! And thou, all-shaking thunder,
Strike flat the thick rotundity o’ the world!
Crack nature’s moulds, all germens spill at once
That make ingrateful man!
[…]
Rumble thy bellyful! Spit, fire! spout, rain!
Nor rain, wind, thunder, fire, are my daughters:
I tax not you, you elements, with unkindness;
I never gave you kingdom, call’d you children,
You owe me no subscription: then, let fall
Your horrible pleasure; here I stand, your slave,
A poor, infirm, weak, and despis’d old man.
But yet I call you servile ministers,
That have with two pernicious daughters join’d
Your high-engender’d battles ’gainst a head
So old and white as this. O! O! ’tis foul.

 

There’s a great review here by A S Byatt (someone whose work I admire and whose judgement I trust!)

Clouds

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Clouds fascinate me. Their infinite variety and beauty appeals, and every evening I watch the sunset from my house and marvel at the cloud formations which surround it. Sky spaces, where the scudding clouds are framed as works of art, are a delight. Recently, I lay in bed looking out of the window and wondering what clouds mean – prompted by reading Alexandra Harris’s Weatherland, which discusses the importance of clouds for Shelley and the Romantic poets, in particular. Of course clouds are impervious to us, and our desire to find shapes in them is simply a way of trying to make them conform to human understanding, but somehow I wanted to know more; now, I do. At the Port Eliot festival, I was delighted to hear Gavin Pretor-Pinney, author of The Cloudspotter’s Guide and founder of the Cloud Appreciation Society, talk about the science of clouds, and why they are important.

The CAS has a manifesto:
We believe that clouds are unjustly maligned and that life would be immeasurably poorer without them.

We think that they are Nature’s poetry, and the most egalitarian of her displays, since everyone can have a fantastic view of them.

We pledge to fight ‘blue-sky thinking’ wherever we find it. Life would be dull if we had to look up at cloudless monotony day after day.

We seek to remind people that clouds are expressions of the atmosphere’s moods, and can be read like those of a person’s countenance.

We believe that clouds are for dreamers and their contemplation benefits the soul. Indeed, all who consider the shapes they see in them will save money on psychoanalysis bills.

And so we say to all who’ll listen: Look up, marvel at the ephemeral beauty, and always remember to live life with your head in the clouds!
Snow Storm: Hannibal and his Army Crossing the Alps exhibited 1812 by Joseph Mallord William Turner 1775-1851

JMW Turner, ‘Snow Storm: Hannibal and his Army Crossing the Alps’ (Tate Gallery)

I learned about what the shapes of clouds mean, and why they form in certain ways, which was explained using some entertaining experiments. They are not simply something which gets in the way of the sun, but the face of the atmosphere, which allow us to read its moods. Clouds, we were told, are ‘beautiful, dynamic, evocative aspects of nature’, an egalitarian display available to all, and also practical: we can read the weather through them. (Well, I can’t, not yet, but I hope to learn!) Cloud-watching is the sport of dreamers throughout history, from scientists to poets to artists (just look at Turner’s clouds, for example), and they are – I think – inspiring.

Shelley’s poem ‘The Cloud’ is a masterpiece of cloud art – read it here, and here is the last stanza:
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Rene Magritte, ‘The Empire of Light’, 1950-4, MOMA

I am the daughter of Earth and Water,
And the nursling of the Sky;
I pass through the pores of the ocean and shores;
I change, but I cannot die.
For after the rain when with never a stain
The pavilion of Heaven is bare,
And the winds and sunbeams with their convex gleams
Build up the blue dome of air,
I silently laugh at my own cenotaph,
And out of the caverns of rain,
Like a child from the womb, like a ghost from the tomb,
I arise and unbuild it again.
 There is a lovely article about this poem by poet Sarah Doyle here, on the Wordsworth’s Trust blog.

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‘Compass’d by the Inviolate Sea’

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Penlee House Gallery in Penzance never fails to offer fascinating exhibitions, and their current one is no exception. ‘Compass’d by the Inviolate Sea’: Marine Painting in Cornwall from Turner to Wallis takes its title from Tennyson’s poem ‘Dedication to the Queen’, and indicates the breadth and depth of sea-painting over the period, with a focus – though not exclusively – on paintings of the Cornish coast. The quotation indicates the position of Britain as an island, suggestive of the strength and impassivity of the sea, though in fact it comes from one of Tennyson’s Laureate poems written in praise of Queen Victoria, and the line, which closes the poem, refers to the impregnability of her throne because of the peace and stability of her reign (you can read the poem here).

Turner

Turner’s ‘St Michael’s Mount’ (1834) is one of several paintings of that particular view, and one of the best, though looking much steeper and more impregnable than it does now. Turner’s composition shows wrecked ships overshadowed by the Mount and surrounded by the sea; like many of the pictures in the first room, this is not a chocolate-box view, but rather one which demonstrates the sea as a force ‘inviolate’ indeed, uncaring of the lives it takes. The works on display are more than local scenes, then: some are realist while others more representative, and indicate the huge number of ways in which artists engage with the sea, in working harbours, landscapes, even narrative paintings. Thomas Creswick’s ‘The Land’s End’ is strikingly realist, with carefully detailed geological strata of rock appearing in a style reminiscent of Dyce’s Pre-Raphaelite-inspired works, while Henry Moore’s ‘Seascape’ almost gestures towards abstraction in its focussed colour and vigour.

Creswick

There are three striking images hung together: James Millar’s ‘Cornish Solitude’, Samuel ‘Lamorna’ Birch’s ‘Tol-Pedn’, and Richard Carter’s ‘The Rising Moon and the Day’s Departure’, all depict rocks, sea, and seagulls: no human figure is present, and none could get there (one wonders where the artist was sitting) – the sea is untouchable, inviolate indeed. The threat of the sea is palpable in all: these may be beautiful, picturesque scenes but this is the untamed sea, not simply a decorative image. Those images which do include figures often refer to disasters, past or potential, and again imply the dangers of the sea-faring life more than the tamer appeal of the seaside, though there are a few of these, too.

Millar

 

 

 

 

 

 

 

 

The later rooms of the exhibition are a little more tranquil, with more concession to the human figure, and it is interesting to note the shift; as the exhibition guide points out, the approach to sea-painting changed in the twentieth century, away from narrative Victorian approaches of Wallis and Birch, for example, towards an abstraction where form is sometimes dominated by colour. One of Birch’s later paintings, ‘Morning at Lamorna Cove’ (1930s) provides an interesting example of how his work becomes more ‘modern’ in its approach.

Morning at Lamorna Cove

Meanwhile Robert Borlase Smart’s wonderful ‘Moonlit Sea’ of the same period shows how much further other artists had gone: the sea becomes a very different beast in Smart’s hands – an abstract surface of the sea, with colours, angles and patterns appearing on the waves.

Smart moonlit sea

John Mogford’s painting ‘Crossing the Bar – A Break in the Clouds, St Ives’ (1873) reminded me how important the sea was as a metaphor in the nineteenth century. There are several paintings here which reference Victorian writing, but no sea-poem was as powerful in the nineteenth century as Tennyson’s ‘Crossing the Bar’ (not even Arnold’s ‘Dover Beach’, sadly). The ‘bar’ in fact refers (in the painting) to the old wooden pier at St Ives, but the link is clearly made with the sea as a stormy place (life) which must be crossed before we reach Heaven. Numerous hymns and songs of the nineteenth century draw on similar imagery, and the paintings owe something to this poetic history.

A spectacular finale to the exhibition is Albert Julius Olsson’s ‘Stormy Evening on the Cornish Coast’, in which the waves seem visibly and audibly to crash on the shore; again, this work is moving towards abstraction, providing the very essence of the sea. The Penwith Peninsula is one of the most treacherous coastlines in Britain, and the dangers it holds have been felt in the communities here for centuries. This exhibition does justice to this coastline in all its wild beauty.

Jamming with Shakespeare

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This week at BCU we had a visit from the Sonnet Man, aka Devon Glover, a New York based rapper who performs Shakespeare in his own unique way. Sonnet Man’s approach is to perform some of Shakespeare’s sonnets as hip hop, with backing tracks, to demonstrate how amazingly flexible the sonnets are, and how well they work in performance; he uses Shakespeare’s own words, but follows this with a ‘breakdown’, which summarises the sonnet in his own words, perhaps picking up particular relevance – to emotions, to everyday lives – which might appeal to his audience. It’s fascinating: Sonnet Man’s performance really is Shakespeare as you’ve never heard him; the brilliance of the simple iambic pentameter, the punch of the alliteration and rhyme, really comes out in this approach. The way in which music, rhythm, poetry and emotions work in the sonnets is very clear. (I have to confess, though, that I’m probably not his target audience, and probably didn’t enjoy it quite as much as some of our students!)

I was interested by the way Devon Glover weaves in his life story – from Brooklyn, looking for a way to better his life through education – as a way to tell the stories of the sonnets. Initially he struggled with Shakespeare, he says, until suddenly it all came to him – through rapping. (Apparently he also teaches maths this way). The way he meshes the apparently opposing cultures of hip hop and Shakespeare is inspiring, and I can see how this would appeal to a lot of people who might not ‘get’ Shakespeare otherwise (though I’m afraid it hasn’t really worked the other way round and converted me to rap), but the performance of Sonnet 17, for example, as a spur to believing in yourself and your own abilities, is bound to inspire. From unsuccessful love affairs to death to academic achievement, Sonnet Man covers it all, and very well; it feels real, somehow, not contrived (‘updated’ performances of Shakespeare can often be rather embarrassing), and I saw its appeal even if I didn’t really feel it myself. Devon Glover makes a great case for the universality of Shakespeare, ripping it away from its middle-class, middle-aged, white British, RP-speaking enclave, and I liked that.

One of my favourite pieces was Hip Hop Hamlet – watch it here: