Those who have been in the Grave the longest—

Those who have been in the Grave the longest—
Those who begin Today—
Equally perish from our Practise—
Death is the other way—

Foot of the Bold did least attempt it—
It is the White Exploit—
Once to achieve, annuls the power
Once to communicate—


      —F938, J922, sheet 17, 1865


I'm on vacation for a few weeks so I asked a friend of the Bee, Tom Clyde, if he would fill in for the next few poems and he graciously agreed. Here is Tom with some clarity on F938.    

I think of this poem as an argument about death and the limits of language.

In it, Dickinson leads her readers, one logical step at time, towards a shocking conclusion.

By the end of the poem, words are no longer adequate. More than that, they cease to be meaningful — which is, in fact, the conclusion of her argument about the nature of death as well.

This confluence of form and content is remarkable.

As we so often see in Dickinson’s work, the alignment of meter and sound to meaning is done with the utmost care. I would suggest that this is why her poems so often linger with us, long after their syllables and sounds have faded from our minds.

So let’s try to figure out how Dickinson does it, shall we? To do so, I propose that we consider the technical aspects and thematic content of this poem one line at a time.

*

First line:

Those who have been in the Grave the longest—

The first thing we notice as we enter the poem is that Dickinson begins in a trochaic meter — that is, she opens with “THOSE who,” a two-syllable unit with a stressed beat followed by an unstressed beat. DA-da.

THOSE who HAVE been IN the GRAVE the LONGest—

As we read on we soon discover that not only this line, but the entire poem, continues in this insistent, surging, trochaic meter.

This is not a tentative poem. Dickinson has something to say. (And we are here for it!)

The first line has 10 syllables, dimly evoking the pentameter that Shakespeare uses in the sonnets. But here the five two-syllable units are slapping at us, like waves hitting a rock, as opposed to the more gently lapping iambic pentameter the Bard usually employs.

The content of this opening line also slaps us into attention. For “Those who have been in the Grave the longest” conjures a grim image in the back of our minds, doesn’t it? “Those” are no doubt mere skeletons now. Perhaps some hair and fingernails laying about? Have the planks of their coffins completely collapsed onto them at this point?

Let’s see where she goes from this ghastly opening:

Those who begin Today—

Yikes! It doesn’t get any easier with the second line.

The same trochaic insistence, and now perhaps a warning to the reader: “Today”! She doesn’t contrast those who have been in the grave the longest with something benign… like, say, “the recently departed.” Instead, she leaps to the present tense.

It could be me! It could be you! It is happening now, in 2026, as much as it did for Dickinson in 1865.

We read on to find out what Dickinson sees as linking those in the grave longest and those dying today:

Equally perish from our Practise—

All living things are equal in death. It will come to everyone, high or low. Horace: Mors ultima linea rerum est. Death is the final limit for everything. John Donne: "Death comes equally to us all, and makes us all equal when it comes.” Here Dickinson draws from a long tradition, with which she would have been familiar, noting the leveling nature of our mortality.

When Dickinson uses the word “practice” in this line (we equally perish “from our Practice”), this may be read as a reference to the habits of life, the “practice” of daily living. We perish from it, in the sense that we are taken away from it.

Or, alternatively, we might read this line about perishing from “our Practice” as saying that we perish from it in the sense of dying because of it. As we go about our lives, experiencing all the exigencies of circumstance, something will inevitably happen because of our choices. Might it be a pile-up on the highway? A cut leading to an infection? The onset of cardiovascular disease? In effect, we can expect to take a wrong turn at some point — which will lead to our perishing.

I favor the former reading of this word “from” — that is, that we perish from in the sense that we are taken away from our “Practice” of life. But both readings of this line have interesting implications, which inform the fourth and final line of this first stanza:

Death is the other way —

I love the vagueness and mystery of this line. A path leads another way, around the corner, just under that leafing branch, into the shadows, and — we are gone.

In this sense our existence is always binary: death is the other way than living. It is both a departure (again, from as taken away) and it is a consequence (from as because). In both, there is no other way but this other way.

What else need be said? Indeed, nothing more sensible can be said, since this “other way” of death confounds reason — scratch that, it subsumes reason. It eliminates thinking and consciousness and reason — and therefore language — altogether.

*

The second stanza likewise follows the trochaic meter of the first. In terms of syllables it runs 9-6-9-6 (where the first stanza ran 10-6-9-6). So Dickinson begins to approach the common or “hymn” meter she usually writes in (8-6-8-6, iambic), but never quite gets there. She stays in that insistent, slightly elongated rhythm.

At the end of the first stanza, as we have seen, we are aware of the ineluctable nature of death, and also its power as a force that levels equally. Now in the second stanza she hints at more specific and futile attempts to surmount death— the folly of real people trying.

Foot of the Bold did least attempt it—

The odd thing about the adventure of death? Everybody attempts it. So you can’t point to the most bold and courageous and say that they really truly gave it a go, more than anyone else. In fact, this line made me realize that the most bold will probably be the ones to fight the hardest to live, and so they will be the most reluctant to face death! Dickinson distills this profound observation down to a single line: “Foot of the Bold” — we can imagine the tough, calloused foot of an Odysseus or a Sojourner Truth — will, surprisingly, be the least likely foot to test those waters.

Foot of the Bold did least attempt it —
It is the White Exploit—

Here Dickinson uses this word “White,” which she employs occasionally in her poems for very distinct purposes. At the end of the long poem, “I cannot live with You” (F706), she writes of “that White Sustenance — / Despair.” There she seems to imply a quietude, an acceptance of remaining forever slightly removed from her beloved (“the Door ajar”), as if that particular despair has a relationship to silence and oblivion.

Why would silence and oblivion present as Whiteness to Dickinson? Perhaps because white is every color reflected back at us? Perhaps it contains everything to her? As she asks in another poem, “Dare you see a Soul at the ‘White Heat’?” (F401)

It also occurs to me that white is the color of ash. Ash evokes death, and is silent. When we see ash, we know that Vesuvius has spoken and now is done.

Yet another way to read this phrase, “the White Exploit” — an entirely different way — is to imagine death in Dickinson’s mind as a destination like the North Pole or the South Pole. If we read it this way, then “the White Exploit” here may be intended to suggest a great journey (with colonialist, um, coloring).

Recall that Edgar Allen Poe published his short novel The Narrative of Arthur Gordon Pym of Nantucket in 1838, when Emily Dickinson was eight years old. She probably read it, or had it read to her, as a girl. In that novel the protagonist and his shipmates land on a misty land surrounded by milky-white seas somewhere near the South Pole. Drawing from the fervor for Polar exploration in that century, Poe evokes the thrills and danger of approaching the very limits of the known world.

In the mid-19th century the concept of Whiteness certainly informed the energy of colonial exploits across the globe. What more “bold” realm to conquer and subdue than death?

But even if “White Exploit” carries this secondary, racially-charged meaning (I am not convinced it does, but I thought it was worth considering), then Dickinson surely intends it ironically. For in the final two lines of the poem she offers a reality check to such delusions (and a rejection of any racist, culturally-driven nonsense).

The poem concludes:

Once to achieve, annuls the power
Once to communicate—

Good luck with that, she seems to be saying.

Achievement annuls communication; your exploit was for nothing.

*

A brief story. Many years ago, when I was tucking my son into bed (he’s now 22, but I think he was about 6 at the time), we stumbled into a conversation about death that I never forgot…

“You know, George,” I offered. “A famous writer named William Shakespeare once called death ‘the undiscovered country’.”

“Why?”

“Because none of us really knows what happens after we die.”

I thought that was it, but then I noticed that my son was still deep in thought, looking past me. When he finally spoke, he did so in a hushed, serious voice:

“Shakespeare’s wrong, Dad.”

“Oh yeah?”

“Yeah. ‘Cause death has been discovered. It’s just that nobody has been able to report back!”

*

That conversation came to mind when I read these last two lines of this poem.

Once to achieve, annuls the power
Once to communicate —

That final dash!

The rest is silence.


Nobody can report back. George was right. That’s just it.

Thus Dickinson offers us a totally unsentimental and unsparing take on death. (What would Dickinson have had to say to her fellow poet W. B. Yeats, with all his interest in the occult? I suspect she would have had very little.)

It is, of course, not unusual for Dickinson to end a poem with a dash. But the one here, in effect cutting off any further “communication,” feels particularly poignant, doesn’t it?

It is a dash which leads to blank page.

It is the conclusion of an argument which says, good luck with that.

The confluence of form and content is seamless.

Long dead or dying today, foot of the bold or foot of the meek…it’s coming for you. And once you achieve it, this other way of death annuls all power to communicate. It is true to itself and no other.

*

But I don’t want to end without acknowledging that there is a positive aspect to this conclusion too. Dickinson’s bracing examination into the nature of death and the limit of language reveals, in a kind of negative afterimage, the joy of being alive.

We can still communicate now! Dickinson demonstrates that to us in this very poem.

When you think about it, that’s what the Prowling Bee readers are doing on this blog, even in the face of our inevitable, impending deaths (sorry).

And very, very rarely, someone can even communicate past death, as Dickinson has, paradoxically, managed to do with this same poem.

In the words she wrote by hand on a scrap of paper all those years ago, Dickinson, dead long ago, is still slapping us awake. She is talking to us, this very instant, about the miracle of being alive.

     -Tom Clyde

Antarctica as seen from outer-space 

Not all die early, dying young—

Not all die early, dying young—
Maturity of Fate
Is consummated equally
In Ages, or a Night—

A Hoary Boy, I've known to drop
Whole statured—by the side
Of Junior of Fourscore—'twas Act
Not Period—that died.


        - F937, J990, sheet 16, 1865

“Maturity of Fate.” What an idea. Fate presents a philosophical question, one that is deeply embedded in our mythic consciousness. I think of the 2500 year-old play Oedipus Rex. Oedipus tries to escape his fate, which is, ironically, what leads him to it. Character is destiny. So the deeper question is, can you change your character? Could Macbeth have decided not to kill the king and thus escape the fate the witches predicted for him? These are questions that are fundamental to who we are, and who we may become. This poem points in that direction. It starts with the confusing but concise line,

Not all die early, dying young—

This basically means that just because someone died young does not mean they died too early. It's provocative. What does the poet mean that someone who died young has not died too early?

Maturity of Fate
Is consummated equally
In Ages, or a Night—

These next lines present a quickening. What does it mean that maturity of fate may be reached in a single night? Sometimes we are forced to grow up very quickly due to painful circumstances. The events of a single night can age us as much as living for “ages" will.

As one does when reading Dickinson, I try to use my own experience to understand. I’m thinking therefore of my sister-in-law who became a nurse and at 21 years old was thrown into a kind of hellscape of working in an emergency room in the early days of the Covid pandemic. She was the baby of eight siblings and sheltered and was suddenly asked by circumstances to mature very quickly. Had she not become a nurse, but, say, an engineer, it may have taken "ages" to reach the same understanding of the exigencies of life and death, not to mention being as useful in the face of it. She brought real solace and joy to many who were forced to die terribly alone. Catherine bravely put her life on the line, but fortunately she lived through it, unlike the hero of this poem:

A Hoary Boy, I've known to drop
Whole statured—

Dickinson has known a “Hoary Boy” who died early, but in full stature. “Hoary” is an adjective that means frost-ridden and implies white-haired. The image here is of a boy who is already Old Man Winter.

We don’t know what "Hoary Boy" Dickinson is referring to, but it’s hard not to think of the young men dying in the Civil War during these years. We know that at least one of her friends, Frazar Stearns, was killed in the Civil War in 1862.

—by the side
Of Junior of Fourscore—

The Hoary Boy is juxtaposed against the Junior of Fourscore (fourscore=80 years). One is an old young man and the other is a young old man.

(If it was Frazar Stearns that Dickinson was thinking of, then perhaps she used the word “Junior” for the old man because Frazar was still a Junior in college when he died in battle.)

—'twas Act
Not Period—that died.

A “period” is merely a span of time. It could be any period, really. But an “act” is willful. The young person who dies may have completed something that the older person hasn't. And therefore, “Not all die early, dying young” has a double meaning. Someone can die old while nevertheless dying young, because the thing that mattered, the “Act,” was never given enough time to mature. Conversely, someone can die physically young but have already reached the full completion of their fate.

It takes maturity to "Act" bravely in the face of death. There are young people who are mature enough to understand this, and old people who probably never will.

Frazar Stearns acted. He put his life on the line for the greater good of the Union. This is especially poignant in Emily Dickinson's case because we know that her own brother didn't do this. In fact, Austin paid $500 for a substitute to replace him in the war. 

This is a poem that, if taken to heart, may inspire us to live with the courage of our convictions. 

      -/)dam Wade l)eGraff

Frazar Stearns, 1852

P.S. See the comments below for more on Frazar Stearns.

As Willing lid o’er Weary Eye

As Willing lid o’er Weary Eye
The Evening on the Day leans
Till of all our Nature’s House
Remains but Balcony


      -F936, J1050, sheet 16, 1865  



Leave it to Emily Dickinson to make dying seem like repose on a balcony at the end of a long day. There you are, the cares of the day behind you, overlooking the sunset on the horizon, the house crumbling to dust behind you.

As Willing lid o’er Weary Eye
The Evening on the Day leans

It’s concise the way Dickinson conflates the fall of darkness on the day with a dying eye shutting for the last time. The eye-lid of night falls willingly over the weary eye of the day.

The word “Willing” is telling here. Think about how willingly the eye shuts at the end of a very long day of work. You can imagine a death at the end of a long life of work ending just as willingly. It’s the opposite of Dylan Thomas’ “Rage rage rage against the dying of the light.” 

Dickinson's has set up the syntax so that the verb "leans" follows from both “Willing lid” and from Evening. The lid is leaning over the eye and the Evening is leaning on day. The use of "on" in the second line, instead of "o'er" gives a sense of resting "on." 

The Evening on the Day leans

It's a subtle move, the switch from "o'er" to "on," but "leaning on"  gives us the sense of exhaustion,  as if the Evening is leaning for support. 

Another thing the word “lean” does, once we read the final two lines, is give the idea of leaning over the balcony.

Till of all our Nature’s House
Remains but Balcony

Notice that there is no dash or period at the end of the poem. Though it would be impossible to say whether this was on purpose or not, it's neat how the poem ends without an end-stop, as if the eye of the poet shuts in the midst of looking out beyond the horizon

      -/)dam Wade l)eGraff

They had a Caspar David Friedrich show at the Met recently that my family and I just so happened to catch. 

(We were on our way somewhere else and I said, let's stop by the Met and see a quick show. It turned out 

to be fortuitous because the Friedrich show was on its way out, and we would've missed it if we hadn't). 

All of us were impressed with it. This one is unassuming, but it was one of my favorites. I think it is 

reminiscent of the poem, especially if you imagine her standing on a balcony.

 

 

As imperceptibly as Grief

As imperceptibly as Grief
The Summer lapsed away —
Too imperceptible, at last,
To seem like Perfidy —
A Quietness distilled
As Twilight long begun,
Or Nature, spending with herself
Sequestered afternoon —
The dusk drew earlier in —
The morning foreign shone —
A courteous, yet harrowing Grace,
As Guest that would be gone —
And thus, without a Wing
Or service of a Keel
Our Summer made her light escape
Into the beautiful.

        
        -F935, J1540, sheet 16, 1865

While researching this poem I came across a fantastic exploration of it by Huck Gutman. I reached out to Mr. Gutman to see if he would be amenable to being the guest commenter on the poem for Prowling Bee and he graciously agreed. 

(Note that there is another version of this poem, a longer "rough draft." I will include it in the post-script.)

Take it away, Huck...

'“As imperceptibly as Grief” is a poem of the seasons. It is a poem of close observation. The particular seasonal moment Dickinson describes is one that we in Washington have just seen pass, the imperceptible juncture when summer ends and fall begins.

There is an artfulness to the poem we may not notice as we read these sixteen lines for the first time. Rereading carefully can bring the verse form to light: if we reread and pay attention, we see the poem is far more tightly structured than we might have imagined on first acquaintance with it.

Though there are no stanza breaks in this poem, it follows Dickinson’s usual pattern of common meter. It is helpful to think of it as being comprised of four stanzas. Why? First, because each stanza is a sentence; second, because in each stanza the second and fourth line rhyme. A master of slant rhyme – words which tend toward rhyme but don’t have the often deadening conclusiveness of full rhymes, words whose sounds echo other words but do not match those sounds precisely – Dickinson rhymes ‘away’ with ‘Perfidy,’ ‘begun’ with ‘Afternoon,’ ‘shone’ with ‘gone’ (with ‘in’ placed in the stanza for good measure as an additional slant rhyme – and with all three echoing the earlier ‘’n’ rhymes of the second stanza) and ‘Keel’ with ‘Beautiful.’

These slant rhymes, you might ask, why are they important if we tend not to notice fully that they are there? Well, first, they tighten the poem: they pull it together more than we ‘know.’ And second, we do know: rhymes are not merely technical things that poets insert to meet some abstract poetic standard, but audible repetitions and variations that make us think that more has gone into the poem than goes into the vagaries of everyday speech. Just as with music, which so often most of us cannot explain, we can hear the rhythms and repetitions and riffs. When we hear these patterns we intuit that a mind is at work making some sense – sometimes only auditory sense – of the “dull miscellany and lumber room” that is our jumbled experience of the everyday. [As long as we are paying attention to sounds and how they tighten our auditory experience, note that in each of these first four lines there is at least one ‘s’ sound and an ‘l’ sound. These sounds recur throughout the poem, creating another series of repetitions that tie the lines together into one whole.]

Extraordinary, those first two lines. I once had a teacher, Ennis Rees, a modest poet and a highly regarded translator of Homer, who said that every poem by Dickinson had a line or two that any poet would give his right arm to have written. In this poem, I dare say, most poets would give their right arm to have written any of the two line phrases. Here is how the poem begins, marvelously:

As imperceptibly as Grief
The Summer lapsed away –

One of the most stunning things in Dickinson (and the aforementioned Wallace Stevens) is how often the outer climate in her poems is connected to inner climate. We could tease out a question raised in these first two lines: is the poem about summer, or is it about grief? There is, of course, no answer: the poem is about both.

Thus, the poem begins with a comparison (summer/grief). Both summer and grief lapse so gradually that we do not notice their going. Even “imperceptibly” lapses slowly in line three to “imperceptible,” a movement I have never noticed until now, though I have read the poem for many years[3]. The repetition of imperceptible does not call attention to itself: what happens is that the word itself silently slides into a shorter form and at the same time becomes a more substantial phenomenon, moving from adverb to adjective, from process to thing. The lapsing of summer is barely noticeable, if noticeable at all.

So too with grief, because the metaphor (the ending of summer compared to grief) works both ways. Summer lapses away like grief lapses away. And grief lapses away just as summer does. Summer is linked to grief because the end of summer betokens the slow onset of winter, the displacement of sunlight by darkness. The seasonal shift Dickinson is describing is one of transition, and more specifically, loss.

We easily understand the simile that the leisurely lapsing away of summer is like perfidy – treachery, betrayal – as we likewise understand that the gradual ebb is so unhurried that it doesn’t really seem like betrayal. Put metaphysically, we are betrayed by time, time in which fullness declines; in more concrete terms, time is represented by the glorious days of summer which slip into declining light, declining warmth and declining fruitfulness.

The first stanza is further enriched when we think of grief: it too ebbs away. This lapse is a more perfidious, a greater betrayal. We betray the lives of those for whom we grieve when the slowly slide from our memory. Our loss, their meaning to us, slips away from consciousness.

A Quietness distilled
As Twilight long begun,
Or Nature spending with herself
Sequestered Afternoon—

At the turning point, as summer drifts away, all is quiet – how wonderfully Dickinson puts it, the essence of quiet, “quietness distilled” – into long evenings, which come earlier than they did before. (“A Dusk drew earlier in,” the poet tells us several lines later.) Nature seems to pull into herself, “sequestered” in that quiet turning point.

Loneliness and a distance adhere to time as the afternoon is “sequestered,” cut off. No one, no one, can use a word as precisely and yet as surprisingly as Dickinson. It is one of the characteristics of her greatness, one of the marks of her acute consciousness of the world in which she lives. In poem after poem, language shocks us as she uses terms are reasonably familiar in ways that no human being has ever used them before. Often, as in this poem, such words appear in line after line, as with “perfidy,” “distilled,” “foreign,” “harrowing,” “light escape” and here, “sequestered.”

Sequester: – verb (used with object)

1. to remove or withdraw into solitude or retirement; seclude.

2. Law: to remove (property) temporarily from the possession of the owner; seize and hold, as the property and income of a debtor, until legal claims are satisfied.

Origin: 1350–1400; Middle English sequestren (Latin sequestrare to put in hands of a trustee, derivative of sequester trustee, depositary)

The afternoon is removed from the day, its solitude presaged by the use of “quietness distilled.” The afternoon that is taken from both summer’s brightness and from our human sphere is presaged by the “Perfidy” of the fourth line.

The Dusk drew earlier in—
The Morning foreign shone—
A courteous, yet harrowing Grace,
As Guest, that would be gone—

Dickinson is the least sentimental of all the great American writers. This is no paean to the calm of late summer. This is no hymn to a “Season of mists and mellow fruitfulness,/ Close bosom-friend of the maturing sun,” though it is autumn and not the slow decline of summer that Keats describes in these lines from his great ode, “To Autumn.”

Nor is night a friend, here, as it is for Yeats in his early poem “The Lake Isle of Innisfree,” when twilight falls and “peace comes dropping slow.” Here, as the days shorten, the dusk comes earlier: “drew earlier in” echoes the sequestering of the previous line.

The following day’s later dawn is “foreign.” It comes later than it did in summer: we are not accustomed to the changing of the season which has crept up on us. That dawn is – a surprise, more: a shock – a grace which harrows. The phrase is an oxymoron; that is, grace is conventionally the opposite of harrowing, yet here it is conjoined with it.

But let’s look at the phrase even more closely and consider its concrete elements. Dickinson lived in rural New England: “harrowing” to her would not be, as it is to us, merely a very tough time. Unlike we in the 21st century who are so accustomed to the term that we don’t call to mind the metaphor on which it is based, the Amherst poet would be very familiar with a harrow. To Dickinson and to her nineteenth century rural contemporaries, the term “harrowing” would refer directly, visually, to a field that is being been harrowed, carved up by sharp disks or harsh iron pegs that scour acreage like savage mechanical teeth. Here, it is Grace which harrows – not, as we might expect from what we know of loss, grace which is being harrowed. Grace is what rips into us, the grace (of our loss fading from memory) serving as the instrument of “Perfidy.”

The morning is “courteous” despite the fact that its grace harrows. The grace (think of summer, which disappears with later dawns) like a guest takes its leave of us. Here, we return to the “Grief” of the first line, which slides away, the sliding a “grace” because it allows us to live but a “harrowing grace” because forgetfulness is the most terrifying of things.

And thus, without a Wing
Or service of a Keel
Our Summer made her light escape
Into the Beautiful.

In the final lines the summer slips away. Its passing is not like the things we know in this world: its transit out of our existence is “without a Wing/Or service of a Keel,” neither bird nor sailing boat.

And the summer leaves us behind. We, it turns out, are sequestered in the world, while summer, well, “summer made her light escape/ Into the Beautiful.” Make no mistake, the escape is not light, although it occurs so “imperceptibly” (to return to the first line) that it seems light. The summer escapes into a realm that is not ours: the Beautiful, which we encounter only briefly (if at all) before it escapes from us. It leaves us behind, harrowed, with darkness settling earlier and more thoroughly upon us. That “light escape” refers to the light of summer, which passes easily; meanwhile, possessing consciousness, aware of the passing even if only imperceptibly, that escape of summer is not ‘light’ for us.

The passage of time marks his poem. The season is changing. The “light escape” alludes to not just the imperceptible change from summer to after-summer, but also to that lessening of the light the central lines of the poem refer to. Light has begun the process of leaving. The poem, as beautiful as it is, as finely and delicately observed, is at once a poem of celebration – oh! that we were graced with that light – but even more, it is a poem of tragedy in which we are betrayed, left as foreigners in a land that should be ours, harrowed, adrift in a world which is separate from the beautiful and the natural and the eternal.

We grieve over that loss of summer, even before we know it, as the first line of the poem tells us. Ours is a lapsed world – what is beautiful is no longer ours, time has intruded, and our response to that is grief, which slowly steals over us.

Were I to write a poem about the passing of summer, even if I recognized the slow silent change coming on, I would not be able to achieve either the lightness and courtesy, nor the ‘perfidious…foreign…harrowing… gone’-ness that Dickinson evinces. Extraordinarily often I marvel at Dickinson’s ability to see, in the things of daily life, what I could see if only I were more perceptive.

Dickinson sees what we cannot because she brings to her existence such an intense concentrated focus that we marvel that a human consciousness is capable of this degree of concentration. Were we more courageous and strong-willed, less sentimental, more open to the actuality of our experience, more attentive to each moment, we would see what she does. But it is, at least for me, only by and through reading her poems that I can reach this intense awareness of the world.

In “As imperceptibly as Grief” Dickinson has taken that moment when summer turns a silent and unseen – but not unfelt – corner toward something else, darker, colder, less conducive to life. Call it winter, though winter is far, far off. But she feels it coming, and knows that the bounty of the world has made its “light escape/ Into the Beautiful.”'

        -Huck Gutman

Thank you, Huck. This was a very in-depth and helpful discussion of a difficult poem and it really enriched my understanding of it. I look forward to reading more of your work. 

        -/)dam Wade l)eGraff 

P.S. Thomas Johnson's Note on "As imperceptibly as Grief":

MANUSCRIPT: There are four copies of this poem. They are somewhat variant in text and they span many years. The copy reproduced above is the latest and is in the handwriting of late 1882; it is in the Department of History and Archives, Des Moines, Iowa. The earliest copy is that in packet 92 (Bingham 78a), written in late 1865. It is a semifinal draft in eight stanzas. All three later fair copies omit stanzas 3-6; one may therefore assume that ED permanently discarded them. 

Here is the first "rough draft" of the poem:

As imperceptibly as Grief
The Summer lapsed away -
Too imperceptible at last
To feel like Perfidy -

A Quietness distilled -
As Twilight long begun -
Or Nature - spending with Herself
Sequestered Afternoon -

Sobriety inhered
Though gaudy influence
The Maple lent unto the Road
And graphic Consequence

Invested sombre place -
As suddenly be worn
By sober Individual
A Homogeneous Gown.

Departed was the Bird -
And scarcely had the Hill -
A flower to help His straightened face
In stress of Burial -

The Winds came closer up -
The Cricket spoke so clear
Presumption was - His Ancestors
Inherited the Floor -

The Dusk drew earlier in -
The Morning foreign shone -
The courteous, but harrowing Grace
Of Guest who would be gone -

And thus, without a Wing
Or service of a Keel -
Our Summer made Her light Escape
Unto the Beautiful -

These tested Our Horizon—

These tested Our Horizon—
Then disappeared
As Birds before achieving
A Latitude.

Our Retrospection of Them
A fixed Delight,
But our Anticipation
A Dice—a Doubt—


     -F934, J886, sheet 15, 1865


Though Dickinson's poems are full of pain and anxiety, there are many pleasures to be had in them. First there’s the pleasure of the riddle. In this one we are presented with an abstract pronoun, “These," and we have to figure out what it refers to. Who are these “These?” Dickinson's unfixed pronouns open up possibilities. It's ultimately indeterminate. These. 

As so often happens with a Dickinson poem, I don’t get the riddle until I get a clarifying clue in the second stanza: “Our Retrospection of Them/ A fixed Delight” Oh, okay, I see, if our retrospection is a fixed delight, then “these” must either be the dead, or a lost love. Lost love can work for this poem, especially in the idea of having "our Horizon" tested, but the plural "these" leads me to think that it is more likely the dead Dickinson is thinking of here. 

Okay, once we “get” the riddle, we can take pleasure in going back and looking at the poem line by line for the deeper meanings explored therein.

These tested Our Horizon—

The horizon is the furthest we can see, and, since we are talking about the dead, it’s the end of life. The dying “test our horizon” before they disappear. Much could be made of this rich phrase. To test a horizon is to push it, to challenge it. This idea sets up the next lines.

Then disappeared
As Birds before achieving
A Latitude.

Latitude is a measurement for North or South. Is the bird flying north during the summer? Or South to warmer climes? The question underscores the "doubt" that ends the poem, but either way, from our perspective the bird disappears before we can locate it.

So by comparison, the "These" of the first line vanish before fulfilling their purpose. The poem becomes about things that begin to matter but are gone before they become what they might have been.

But latitude also means freedom, as in: "to give someone latitude." That secondary meaning was common in Dickinson’s day. So maybe Dickinson means that the birds disappear before attaining freedom. The birds seem naturally free yet even they vanish before realizing complete liberty. In other words, no life fully reaches unrestricted possibility.

People enter our lives and disappear like birds before achieving a latitude. Death interrupts lives before they seem complete.

Our Retrospection of Them
A fixed Delight,
But our Anticipation
A Dice—a Doubt—

“A fixed Delight” is a chilling phrase. We have this fond memory of a loved one who has departed. But it is “fixed.” It’s set already. And yet, it is still perhaps better than the unknowable future and our doubts about what lies beyond “the horizon” of life. It’s such a Dickinsonian equation. The past is positive, but fixed. The future is not fixed, but is therefore anxious (“Anticipation”) and risky (“Dice”) and possibly disappointing (“Doubt”).

Now it is we, the living, who are left to to test the horizon. Will we “achieve a latitude” before we disappear? No dice.

The pleasures in the poem are in working through the riddle, and then in the cascading revelations that come from grappling with the ideas, and finally, in the poem's music. A poem is a kind of “fixed delight” and this one is particularly delightful, in part because of the interplay of the T and D sound. Read the poem just focusing on those two sounds and you’ll see what I mean. The T and D do a little dance with each other.

And speaking of dancing, Emily used “horizon” for the boundary between earth and heaven in her second Master letter: ‘and you have felt the horizon hav’nt you – and did the sea – never come so close as to make you dance?’

    -/)dam Wade l)eGraff

Of Tolling Bell I ask the cause?

Of Tolling Bell I ask the cause?
"A Soul has gone to Heaven"
I'm answered in a lonesome tone—
Is Heaven then a Prison?

That Bells should ring till all should know
A Soul had gone to Heaven
Would seem to me the more the way
A Good News should be given.

     -F933, J947, sheet 15, 1865

This poem reminds me of John Donne’s famous line, “For whom the bell tolls.” But here the question changes to, “For why the bell tolls.”

Is the bell tolling to extol our pain or our joy? The basic impulse of this poem is that we take the funeral bell to be a bad omen, but, if we are going to heaven, shouldn’t the sound of the bell signal Good News?

This poem is a slippery one though, full of little reversals.

One of the first things I needed to make sense of in this poem is what it means when the S of “Has” in the first stanza turns into the D of “Had” in the second. The poem considers the difference between “A Soul haS gone to Heaven” and “A Soul haD gone to heaven.” That single change of letter changes the tense which makes the difference between a soul haS left, sad, and a soul haD arrived, happy.

Of Tolling Bell I ask the cause?

The response to the question comes not from the tone of the bell, but from the "lonesome tone" of the one being questioned. The “tone” is a reflection of the person, in other words, not the bell.

"A Soul has gone to Heaven"
I'm answered in a lonesome tone—

A follow up question might be: who is it that the poet is asking? Is this some random person out on the street? (It could be, Dickinson's bedroom writing window faced a main road that lead to a graveyard only a few hundred yards from her house, the same one she is buried in now).  Or is the poet asking herself? Who is it that is feeling lonesome?

This seems to be a poem, on the surface, that calls out the hypocrisy of believers, asking them why, if they truly believe, they are treating celebration like a loss. Death should be a celebration! But I think that is a facile reading. If you read the poem backwards, which one should try to do with a Dickinson poem, the "lonesome" reasserts itself and the celebration turns back into what it is for the mourner, a loss. 

Is Heaven then a Prison?

Read frontwards this question is asking us why we would grieve death if it frees us from life. But read backwards, this line points to the living, and to the less-lonely past. Is heaven then a prison? There's a contravalence in this poem, a tension introduced in that telling word, “lonesome.” It's the secret hinge in this poem.

What good is the bell's musical chime of celebration to the one left behind? It serves as a reminder, perhaps, of the hope of something better for the bereaved, but it doesn’t take away the pain of the loss. The pain of loss is so great that it makes the bells themselves sound mournful.

That Bells should ring till all should know
A Soul had gone to Heaven
Would seem to me the more the way
A Good News should be given.

I like the rolling cadence caused by the enjambment of the second stanza, like a bell ringing out. Try it in one breath. It isn’t easy because there is no place to breathe in that stanza unless you make one. This breathless ringing is drawn out even further by the extra half-measure of the feminine-rhyme of "heaven" and "given."  

There’s another subtle reversal in the final two lines. "Good News" immediately evokes the Gospel itself. Gospel literally means good news. So if you read the poem forward then it is saying that the Good News is we don’t die, if we are believers, and therefore should rejoice at the sound of the bells.

But if you've read much Emily Dickinson, then you know the idea of Heaven is a troubled one, to say the least. And if you've learned to read the poems backward, you see that bells perhaps shouldn’t be ringing at all. Silence might be more appropriate.

Christian doctrine says that Heaven is infinitely better than Earth. Human behavior says that death is tragic. Dickinson hears irony in the ringing of those bells. Why is it that believers behave as though they don't actually believe? There’s a gap between belief and behavior that is clear as the tone of the bell.

  

     -/)dam Wade l)eGraff

P.S. As for the idea of reading a poem backward, note the discussion on the subject in the post for F849. Also, check out this scrap-musing from Emily, about the need to read certain poems backwards: 

Did you ever

read one of

her Poems back-

ward, because

the plunge from

the front over-

turned you?

I sometimes

often have-

many times have-

a something

overtakes the

Mind-

Our little Kinsmen—after Rain

Our little Kinsmen—after Rain
In plenty may be seen,
A Pink and Pulpy multitude
The tepid Ground upon.

A needless life, it seemed to me
Until a little Bird
As to a Hospitality
Advanced and breakfasted.

As I of He, so God of Me
I pondered, may have judged,
And left the little Angle Worm
With Modesties enlarged.


    -F932, J885, sheet 15, 1865


I’m surprised this is not one of the more famous poems. It’s funny and dark, sweet and sour, signature Dickinson.

Our little Kinsmen—after Rain
In plenty may be seen,

We start with a riddle. It’s a pretty simple one though and if you haven't figured it out by the first stanza, then you probably will by the time you get to the bird breakfasting in the second. Worms are our kinsmen. On one hand this implies a kinship among all living things (sweet) but on the other, the poet is comparing us to worms (sour).

If we are like worms, we can begin to ask a question here. Do we also come out “after Rain”? What does it mean to come out after rain? Does it mean we are metaphorically tired of the solitary pain (rain) and long for the open communion of the sun? 

A Pink and Pulpy multitude
The tepid Ground upon.

Pink and pulpy. What a pair of descriptors for humanity. Together it sounds repulsive. And why is the ground “tepid?” It’s like an alien Yelp review of humanity. "I checked out the humans and found them to be pink, pulpy and tepid. Zero stars.” (It reminds me of Thomas Hobbes review of life, “nasty brutish and short.")

A needless life, it seemed to me
Until a little Bird
As to a Hospitality
Advanced and breakfasted.

This pink, pulpy and tepid worms, our kin, seem "needless" to the poet until she notices that the worms make an excellent breakfast for birds. The implication is that we humans, if we can at least provide sustenance for the “birds,” may be worthwhile after all.

This begs the question of what it might it mean, metaphorically, to give ourselves up to feed the birds?  One answer might be in the song-like nature of Poetry. Emily, in her poems, is giving the “higher nature” in each of us, our inner bird, poems to sing. She is feeding us the poetic sustenance of Truth and Beauty.

But anything that adds purpose to our lives, that gives us wings, may do. How to do that is a question each of us must answer for ourselves.

As I of He, so God of Me
I pondered, may have judged,

This is a pithy way to say, “Judge not, lest ye be judged.” I’m judging the worms, and, by comparison, humanity itself, says the poet, but am I not human? And it is perhaps even implied that we are worse than the worms, because at least the worms aren't judging anyone.

And left the little Angle Worm
With Modesties enlarged.

 Is it the worm or poet who is "left... with Modesties enlarged"? It's neat how Dickinson's use of grammar here conflates ourselves and the worms.

This realization (this... “Angle”?) of being comparable to, and indeed worse than, the Angle Worm is what gives us humility. Humility shows us Truth and Truth, set in the frame of Beauty, gives us poetry.

I’m reminded of a line from the new Odyssey film by Christopher Nolan. “The clearest view of man is from below.“ Odysseus becomes reduced to a humble beggar at the end of his Odyssey and therefore can see mankind for what it is. But here, Dickinson gives us a gorgeous metaphor for what we can aspire to be, a humble banquet for the song birds.

This poem pairs well with an earlier one, F359:

A Bird came down the Walk—
He did not know I saw—
He bit an Angleworm in halves
And ate the fellow, raw,

And then he drank a Dew
From a convenient Grass—
And then hopped sidewise to the Wall
To let a Beetle pass—

He glanced with rapid eyes
That hurried all around—
They looked like frightened Beads, I thought,
He stirred his Velvet Head—

Like one in danger, Cautious,
I offered him a Crumb
And he unrolled his feathers
And rowed him softer Home—

Than Oars divide the Ocean,
Too silver for a seam—
Or Butterflies, off Banks of Noon
Leap, plashless as they swim.

The rain/pain drives us out to the sun where we can be seen and, therefore enjoyed, by the birds, giving them sustenance for flight and song. We can offer the bird only crumbs, but it may be enough for him to "unroll his feathers" and row softer home, plashlessly dividing the "Everywhere of Silver."

      -/)dam Wade l)eGraff

An Everywhere of Silver

An Everywhere of Silver
With Ropes of Sand
To keep it from effacing
The Track called Land.

    -F931, J884, Sheet 15, 1865


Because of the clues of “sand” and “land” we know that descriptor in the first line, "Everywhere of Silver," refers to the sea. Dickinson could have easily written “Everywhere of Ocean,” but by saying “Everywhere of Silver” she takes it beyond any name. Instead she turns the ocean into a ubiquitous substance that is luminous and precious.

Silver is reflective. When you look at a moonlit sea you see a continuous sheet of shimmering light. That fits the word "Everywhere." The ocean ceases to be an object and becomes a field of radiance spreading across the horizon. Silver becomes the color of something whose edges are hard to locate.

Silver is liquid, fluid, whereas "Land" is fixed and narrowly defined as a "Track."  Dickinson gives the sea a glowing expansiveness that overwhelms all distinctions. Silver is not warm and earthy like gold. It feels cool and mysterious.

"Everything of Silver" makes it seem less like a body of water and more like a dazzling force, which makes the fragile survival of the "Track called Land" feel astonishing. The poem marvels at how this boundless shining infinity is prevented from erasing land protected by nothing more than "ropes of sand." 

Now let's consider the word "Track." “Everywhere” is limitless, but a "Track" is narrow. Dickinson compresses the world as we know it into something resembling a path, a way through something larger. If the sea is "Everywhere," then land is a path cut through the immensity.

But a track can also be defined as a mark left behind, like an animal’s footprint. Calling land a "track" makes it seem less like a permanent continent and more like a temporary mark on the surface of existence. Compared to the ocean's "Everywhere," land becomes merely a trace. A track is something that can be erased by the wind or waves, so the verb "effacing" becomes meaningful. You don't normally think of a continent being effaced, but you can easily imagine this little trace we happen to call "land" being effaced.

In this poem Dickinson reverses the hierarchy. What we experience as the substantial world is, from a larger perspective, only a fleeting mark against a much greater reality.

The poem's awe comes from the imbalance. In the infinite silver expanse the track somehow persists.

       -/)dam Wade l)eGraff

                                                     

P.S.

This poem reminds me of one we looked at recently, F926, which gives a similar sense of being precariously balanced on a track amidst an overwhelming Everywhere. “I stepped from Plank to Plank…The Stars about my Head/ I felt about my Feet the Sea.”

P.P.S.  

"In heaven the statues flow and the waters are still." -Darin Stevenson

 

The Poets light but Lamps—

The Poets light but Lamps—
Themselves—go out—
The Wicks they stimulate—
If vital Light

Inhere as do the Suns—
Each Age a Lens
Disseminating their
Circumference—


      -F930, J883, Sheet 15, 1865


This poem clues us into the fact that Dickinson thought about the legacy of her poetry. In the last few commentaries on Prowling Bee, I've been thinking about the uncanny private/public double-nature of Dickinson’s poetry. This poem shows us the public side of that face. 

The vocation of poet is one Dickinson took seriously. And what is it that poets are charged to do?

The Poets light but Lamps—
Themselves—go out—

Poets light the Lamps of readers long after they themselves are gone. These poems help illuminate the Truth for us.

Two of my favorite Dickinson poems are variations on this theme. The first is F802.

The spry Arms of the Wind
If I could crawl between
I have an errand imminent
To an adjoining Zone—

I should not care to stop
My Process is not long
The Wind could wait without the Gate
Or stroll the Town among.

To ascertain the House
And is the soul at Home
And hold the Wick of mine to it
To light, and then return—

The Town is the people of the world, the house is yours and the candle flame of the poet has somehow made it past the “The spry arms of the wind” to reach your wick. (How does the poet do this? Through the contained fire of extremely well-made poems.)

The second one is this, F322:

Good Night—Which put the Candle out?
A jealous Zephyr—not a doubt—
Ah, friend, You little knew
How long at that celestial wick

The Angels—labored diligent—
Extinguished—now—for You!
It might have been the Light House Spark—
Some Sailor—rowing in the Dark—

Had importuned to see—
It might have been the waning Lamp
That lit the Drummer— from the Camp—
To purer Reveille—

The lamp-light of the poem is meant to help us safely row to shore, and to wake us up to “purer Reveille.” In turn, we can Light the candle of others, provided a “jealous Zephyr” doesn’t put out this flame that the Angels have labored so diligently to light for you.

The next lines depend on what "vital" refers to. Is it "wicks" or "they" (the poets)?"

The Wicks they stimulate—
If vital Light

Inhere as do the Suns—

Its hard to say if Dickinson means that the poet's light has to be inherently vital, or if she means that the reader’s wick has to have vital light inherent within it in order to be lit. Perhaps she is saying both at once. There has to be Light inherent in both the poet and the reader for the transfer to take place. You have to keep your wick flammable.

Each Age a Lens

As long as poetry has this inherent vital “light,” then each age can read it through their own unique lens. I think of Shakespeare here, and maybe Dickinson was thinking of him too. The way we interpret Shakespeare has much to do with the age we are living in.  We read Shakespeare differently in 2026 than we did in 1856. “Age” can also refer to how old we are. We also read Shakespeare differently at 60 than we did at 20. The most important thing is not the subjective angle of the perception, so much as the vital light inherent in the work. If that Light is there, then poetry will stand up to countless interpretations.

It’s uncanny that Dickinson had this sense of her own legacy, especially considering her aversion to publishing. She seemed to foresee that her poems would one day be interpreted in various ways across the ages. Using this poem as a catalyst, a whole study could be made of the way an understanding of Dickinson’s poems has changed over time.

Each Age a Lens
Disseminating their
Circumference—

“Circumference” is one of Dickinson's favorite words, and represents a life-time of the poet's consideration. A study could also be made (and probably has been made) of looking at the many meanings of this word in Dickinson's oeuvre. She famously wrote to T.W. Higginson. “My Business is Circumference.” In this poem you get one of the possible meanings Dickinson might be hinting at in this statement. The image of the poet here is a candle shining through the lens of a lamp, illuminating the reader in its circle of light.

      -/)dam Wade l)eGraff

I've none to tell me to but Thee

I've none to tell me to but Thee
So when Thou failest, nobody.
It was a little tie—
It just held Two, nor those it held
Since Somewhere thy sweet Face has spilled
Beyond my Boundary—

If things were opposite—and Me
And Me it were—that ebbed from Thee
On some unanswering Shore—
Would'st Thou seek so—just say
That I the Answer may pursue
Unto the lips it eddied through—
So—overtaking Thee—

      -F929, J810, sheet 14, 1865

I sometimes ask my high school students, would you rather be loved or understood? They usually say: understood. This is a poem about being understood. Most of us know the feeling of finding someone who seems to "get us." You so want to express yourself to them, to tell “you” to them. 

I've none to tell me to but Thee

The pronoun “Thee” is often indicative of God, but here it appears to refer to a person. As we see later in the poem, this Thee has a face and lips. One possibility is Emily’s sister-in-law and dearest friend Susan Gilbert. When this poem was written Emily and Sue had been very close friends for 15 years, since they were school girls. To read Emily’s schoolgirl letters to Sue is to read some of the most beautiful love letters ever written. And, some 15 years after this poem was written, Emily would write to Sue, “With the exception of Shakespeare, you have told me of more knowledge than any one living. To say that sincerely is strange praise.” This poem then, if written to Sue, was written in the middle of a decades long, complex and quite fruitful relationship between these two. 

The reason Emily wrote more poems (250+) to Sue than to anyone else is because Sue understood them better. Like attracts Like. You might even go so far to say that Sue was a kind of co-author of these poems as they appear to be made up of a shared private language.

The thing that brings both you and I into this poem is that Emily had the foresight to create a universal poetry out of this private shared language, another level of communication that transcends the original relationship. She creates a poetry that speaks to us, directly, not just Sue. We have replaced Susan (or whomever) as reader. Emily is telling herself to "Thee," meaning now, "You," and there is no one else she can tell it to. 

You are "Thee," but in the alchemy of love poetry, you are also the self, the “me,” because your “I” has transposed itself to become the “I” of the poem. You too know what it is like to need to tell “me” to someone who understands, even if that someone is only an ideal reader, a supposed person. (We don't all have Susans after all. I guess we do though, shout out to Susan Kornfeld). 

The second line lowers the boom:

So when Thou failest, nobody.

In other words, "When you fail, I have nobody." Is this a guilt trip then? A number of Emily’s poems around this time do have a bit of that quality to them. (See the poem that Emily wrote on the same sheet of paper as this one for the nearest example).

“Fail” is an oft-used word in Dickinson's poetry and can mean "die" as well as "not succeed." Think of the famous poem of hers, “I died for beauty” (F488) which has the lines, He questioned softly “Why I failed?” / "For Beauty," I replied —. In that poem the word “fail” takes on a rich meaning. What does it mean to fail for beauty?

In the poem under discussion, she is using the word "fail" in a different way. It’s more emotionally complex here. It has a bite to it, I think, the kind that comes from hurt. (One can only imagine how Sue felt when reading these poems. Did it make her pull away more? or less?)

It’s still awesome though. Taken as a whole, these poems to Sue can be seen as an attempt to “tell me” to her, to glean all of the nuanced genius of the poet's self, all the emotional complications of the psyche, all of the courageous loyalty of the heart, all of the deeply considered philosophy, and to "tell" it, which means to present it in the loveliest words possible, as a poem, probably accompanied with a flower.

Dickinson told T.W. Higginson in a letter, “When I state myself, as the Representative of the Verse- it does not mean -me- but a supposed person.” But I think she's being a bit coy. To “tell me," on the contrary, is to attempt to get as close to a non-supposed person as possible. The tension between the supposed person and the non-supposed person helps create the strange alchemy of poetry.

I know that when I write poetry, there is often both an abstract supposed-reader in my mind, and at the same time an actual friend. It's a function of the literary "I." Otherwise, paraphrasing Frank O'hara in his great poetry manifesto on Personism, "Why not just pick up the phone?" 

In the previous commentary I mentioned the fact that Emily kept copies for herself of the poems that she wrote for specific people. Why did she do this? This "copy" is for someone, but who? I think it is meant for the "nobody" mentioned in this line, an anonymous “supposed” person who may read this poem. The copy is, ultimately, addressed to its idealized future reader, You. The private-public face of a poem has a function; a way of bringing the world into the self, and the self to the world. 

But it can be confusing for the reader too. The private and public faces of a poem sometimes point in opposite directions; the poem both masks and reveals. The face of the poem may "spill/ Beyond...Boundary." (!)

It was a little tie—

This line is short and curt. It’s a little tie. Speaking of form, its cool how Dickinson forgoes the stanza break you expect after “tie,” which thus ties the two stanzas together. The unique stanzaic-form of this poem goes, 443443 4434443. One more little formal observation is that a dash (like the one that ends the line) may be loosely defined as “a little tie." 

It was a little tie—
It just held Two

These two lines function like a little mini-poem inside the larger one. "The Two" in this case are, I believe, the essential and original Two, Emily and Sue. But of course as soon as you read the poem then the Two, the new essential Two, is Emily and You.

The tie is the words, the poem, where you meet on the page. 

It just held Two, nor those it held

“Nor those it held," meaning, "and not even those two it held." That tie has been broken, by "Thee," by Sue (or Kate or Charles or You), so now it no longer holds Two. 

It just held Two, nor those it held
Since Somewhere thy sweet Face has spilled
Beyond my Boundary—

You have to like the surrealism in the line, “Somewhere thy sweet Face has spilled.” I wonder how Dalí would paint this line?

Another formal observation: look at the way the three lines enjamb; the sound of the lines together has a sense of spilling out from the comma after "Two," spilling beyond the boundary. 

The word “Boundary,” is worth stopping to ponder too. Dickinson wrote (in another letter to Higginson,) “My Business is Circumference.” You will see this concept explored, in one way or another, in many of Dickinson’s poems. Suffice to say, when she talks about Boundaries, she means business.

If things were opposite—and Me
And Me it were—that ebbed from Thee

In the second stanza she’s saying, basically, we are different, you and I, because I care more. I’m more dependable, more loyal. If I wandered away from you, I’d come back when you really needed me. Where you failed, I would have succeeded.

She is telling of herself. This is who she is. Loyal to a fault. 

It’s telling that she doubles down on the “Me” in this second stanza. There is an implicit extra emphasis on that second "Me" of the stanza. The sense I get is, "Let Me tell Thee who Me is: Me is not Thee, because I wouldn't do to Thee what Thou art doing to Me."

And Me it were—that ebbed from Thee
On some unanswering Shore—

(In my mind I hear a rhyme of Poe's "Plutonium Shore" in "unanswering Shore" here. It may be coincidence, but The Raven was published in 1845, and was widely known, so it may well be an unconscious borrowing.) 

The “unanswering Shore” line leads David Preest to the conclusion that this poem may have been written for Kate Anthon, because Kate was in Europe at the time it was written and therefore unavailable to Emily. Or if you are a Charles Wadsworth proponent, you might see "Unanswering Shore" as pointing to Wadsworth's move to the West Coast. When it comes to biographical takes, I tend to most often read Sue as "Thee," but it is worth saying that there are different possibilities. I love the mystery. It adds a layer of intrigue to these poems.

The metaphor works for any relationship though. The beloved has become the Ocean, and the lover, represented by the land, can't hear the Ocean for some reason. So the Shore says to the Ocean, keep trying to reach me. Keep asking...

Would'st Thou seek so—just say

If I don’t answer you the first time, then its just because I didn't hear you. Please just ask again, and I’ll come running. I can relate to this scenario. Dickinson puts it into epic poetic terms. The land is ebbing away from the ocean (reversing the usual perspective of the ocean ebbing from the land), and the Ocean is now losing the land. If I can't hear you, call again, says the poet. 

Would'st Thou seek so—just say
That I the Answer may pursue
Unto the lips it eddied through—

The Shore is now pursuing the receding Ocean so it can hear what it has to say. But look at the way it happens. If we are following the metaphor, then the water of the ocean, even as it is ebbing away, eddies back to shore, calling back to it. “Eddied” is a great verb here. An Eddy is a current of water running contrary to the main current. This counter-current creates a circular motion, like a tide-pool. (Whitman, Dickinson's contemporary, uses the metaphor of words eddying too. He also has the great line about the crooked inviting fingers of the sea that I was reminded of here.)

The poet says she will follow the eddying pleas of the receding ocean straight to its lips. The lip of the Ocean (one pictures the edge of the wave) is not just the place from which speech comes, but also where the kiss happens. The lips of the Shore who “tells me” to the Ocean, meets the lips of the Ocean who “tells me" to the Shore. They meet in the middle, expressed as a kiss. There, the ear becomes the mouth, the mouth the ear, the “Me” becomes an “Us.”

So—overtaking Thee—

The ocean is being overtaken by the land. The tide has risen. The wave has come back to shore. Or rather, to follow the weird inversion of the metaphor, the Shore has come back to the wave. The two are drawn together in a kiss. When the “Me” overtakes “the Thee,” then both are gone. There is only “Us” left.

It's possible to think of going out to kiss the Ocean as meaning "death by drowning." The "Me" is overtaken in the overtaking of "Thee."

Finally, one last formal thing. Note the way that extra line of tetrameter in the second stanza, the final 4 of the 4434443, suspends the final rhyme. This makes the poem feel subtly breathless, which gives the sense of the effort in the overtaking; the undertaking of the overtaking.

This poem overtakes me. Why? Because I can relate. I understand the feeling of finding someone who really understands you. And the frustration of losing that. It's human. It understands me. 

     -/)dam Wade l)eGraff

P.S.

“I have seen it. What?
Eternity. It is the sun
Matched by the sea”

-Arthur Rimbaud

The Bird must sing to earn the Crumb

The Bird must sing to earn the Crumb
What merit have the Tune
No Breakfast if it guaranty

The Rose content may bloom
To gain renown of Lady's Drawer
But if the Lady come
But once a Century, the Rose
Superfluous become—


    -F928, J880, sheet 14, 1865

Was Emily writing these poems for just anyone? What was the “crumb” this poet earned with her song? What breakfast did these poems “guaranty” her?

These poems, this drawer of roses, an astonishing number of them, mean so much to us, but what do we, in turn, matter to Emily’s day to day life?

Or did Dickinson’s poems have a more pointed audience? Well, we do know that many of Dickinson's poems were given (often with a flower attached) to her  friends, and we also know know that the largest majority were given to Emily’s sister-in-law, Susan Dickinson. So I think it's fair to say that some, if not all, did have specific personal intentions.

But the ambiguity remains nevertheless. Is Sue the Lady in this poem then? Or is this Lady here meant to be something, or someone, more divinely ethereal?

The poem works either way. And sometimes I think Emily did too. But mostly I think this was for Sue. I bet this “song” was delivered to her with a red rose to underscore its message. It's implicitly asking, will this rose be shoved into a drawer with the rest? Will you finally come and visit me?

If you read this poem after F925, “The Lady Feeds Her little Bird,” which was written on the sheet before this one, sheet 13,  you begin to see a pattern. These poems were meant for a single Lady, one who lived right next door to Emily. This Lady wasn’t like Emily, who preferred to stay in the confines of her own garden. For interminable weeks on end Sue would get caught up in her own family and social life, ignoring her faithful friend (not to mention one of the world's greatest poets). After all, Sue could just look out of her window toward Emily’s, now and then, just offer the merest crumb, and the Bird would be fed breakfast. I can feel the deep sigh in these poems, the pathos.

Another poem in this Lady/Robin “series” is F810:

The Robin for the Crumb
Returns no syllable
But long records the Lady's name
In Silver Chronicle.

The wonder is that Dickinson did just that, she "records," in her poetry, the "silver chronicle" of her adoration for Sue. This chronicle was beautifully enough rendered that it would last long past the lifetimes of the friends. 

But the irony is that Dickinson doesn’t record "the Lady’s name.” We just know her has "The Lady" in these poems. What makes the poetry last, perhaps, is in the way it is so deeply personal and yet transcends the personal at once. Would we remember these poems if they all said "Susan" instead of "Lady?" By making it anonymous it includes the general reader. We are all the Bird looking for crumbs from the Lady’s hand. We are all hoping for breakfast, for a break in our fast. 

And if we are the Bird, we are also the Lady. If these poems are generalized to include us too, then what are the crumbs we may give to the hungry ghost of the poet? We may give Her our attention. She kept the roses for us by imbuing them with us much beauty and love as her genius could muster. 

***

"The Bird must sing to earn the crumb." Does this line reveal the secret of Emily's Dickinson's vocation? It's like the kid who learns to play guitar to impress the girl. Would Emily ever have become a poet if she hadn't had Sue to show her what a true feast is like, and then, terribly, if she hadn't been strung along by her for the rest of her life with nothing but a crumb here and there? 

***

Another irony to this poem is that the majority of the poems we have from Emily Dickinson come from her drawer, not Sue's. She kept a copy for herself. Why? Because they existed for her as objects of attention and beauty beyond their intended use. These "roses in song," kept for us in her own drawer, remain fresh and fragrant, and far from superfluous.

    -/)dam Wade l)eGraff

Vincent Keeling

P.S. One thing about this poem worth considering is where Dickinson places the stanza break. She lets it follow sense rather than form. She could have easily followed traditional form by putting the break after the first verse, but instead she uses the break to split up the ideas of "bird" and "flower." In other words, it functions more like the end of a paragraph than a stanza. I won't go so far as to say that this is a crack of reality in lyric's fault line, but it may be seen from a certain position as seismic. Because if this is a song, then the melody would be broken. The song bird is reduced to prose. The melody is presumed missing.

Each Second is the last

Each Second is the last
Perhaps, recalls the Man
Just measuring unconsciousness
The Sea and Spar between.

To fail within a Chance —
How terribler a thing
Than perish from the Chance's list
Before the Perishing!


          -F927, J879, sheet 14, 1865


In the first stanza I see a man who is in a shipwreck and is holding onto the spar (the mast), about to go under. This might be the end he thinks. He’s measuring how long it will be until he loses consciousness. Each second could “Perhaps" be his last. But maybe there's still hope?

The second stanza is where the philosophical heft of the poem comes in:

To fail within a Chance —
How terribler a thing

To die while there is still a chance of survival is more terrible...

Than perish from the Chance's list
Before the Perishing!

To be on "Chance's list" means you're still among those who might survive, so to "perish from Chance's list" means possibility has ended. In other words, it is worse to die while still having a chance to live than to be doomed from the start.

To return to the metaphor of the sailor drowning: if he is going to die anyway, it would've been easier to go down with the ship than to stay alive a little longer struggling to live, dying of thirst or exposure, which are fates worse than drowning.   

This metaphor could apply to love, or even faith. I think this poem can be seen as an examination of hope. The cruelty lies in being suspended between hope and loss. Hope is "terribler" because possibility intensifies suffering. 

"Abandon all hope, ye who enter here" it says on the doorway to hell in Dante's Inferno. But Dickinson might hang her sign on hell's exit: "Abandon all hope, ye who exit here."

"Be Mine the Doom" she says in F919.

I think if you read the poem backwards, you arrive again at that first line, "Each second is the last." That line, by itself, is powerful. There is no hope for the future in this line, but there is great emphasis on the present.

       -/)dam Wade l)eGraff

Alfred Guillou, "Adieu", 1892

P.S. In a letter to her niece Emily asked her to keep an apartment for Aunt in her heart, "call it Endor’s Closet." This must, I think, refer to the witch of Endor. Why does Emily refer to herself the witch of Endor? In the Bible, the "Witch of Endor" is a necromancer whom King Saul consults in 1 Samuel 28. Saul, the king of Israel, seeks wisdom from God in choosing a course of action against the assembled forces of the Philistines. He receives no answer from Yahweh. Having driven out all necromancers from Israel, Saul searches for a medium anonymously and in disguise. His search leads him to a woman of Endor, who claims that she can see the ghost of Samuel rising from the abode of the dead. The voice of the prophet’s ghost, after complaining of being disturbed, berates Saul for disobeying God, and predicts that Saul will perish with his whole army in battle the next day. Saul is terrified. The witch of Endor comforts Saul when she sees his distress and insists on feeding him before he leaves. The next day, his army is defeated as prophesied, and Saul commits suicide.

If I’m getting this reference right, Emily is identifying here with the witch of Endor; a medium who reveals the future (Saul's doom), no matter how uncomfortable this truth may be. The witch is working in opposition to Yahweh, but not, we note, without compassion for Saul. She feeds and comforts him.

P.P.S. I'm not sure I agree that hope is "terribler." Hope may intensify the pain, but it also motivates the struggle for survival. It can keep you alive. Things do, often, get better. 

I stepped from Plank to Plank

I stepped from Plank to Plank
A slow and cautious way
The Stars about my Head I felt
About my Feet the Sea.

I knew not but the next
Would be my final inch—
This gave me that precarious Gait
Some call Experience.

       -F926, J875, sheet 13, 1865


Stepping into an Emily Dickinson poem often feels like walking onto a precarious plank. You go slowly and cautiously. When I get to the line in this poem “The Stars about my head I felt” I am suddenly immersed in the immensity of the poem. I feel myself under the dizzying expanse of the night time sky. Then there’s a line break and I look down at the equally dizzying expanse of the Sea. Vertigo sets in. I am suspended there between these two giants, dwarfed.

I had a dream once I was riding on a cloud over the ocean and was suddenly freaked out by the precariousness of my position. How am I being held up by a cloud??? It was a metaphor for the seemingly impossible buoyancy of life. This poem feels a little like that. How do we stay suspended between these twin abysses? Any wrong move and we may fall.

There is an earlier poem, F340, "I felt a funeral in my brain," dated 1862, that could stand as a sequel:

And then a Plank in Reason, broke,
And I dropped down, and down—
And hit a World, at every plunge,
And Finished knowing—then—

"I felt a funeral in my brain" Andrew Bird, Phoebe Bridgers

Is it okay to fall? Is it a good thing to be "Finished knowing"? 

In the poem that was written down by Emily's hand directly above this one (on the same sheet of paper, sheet 13) there is a bird that falls slowly. Tom C pointed out in the comments (see F925) that the word “fall” is worth considering. Tom's astute comment reminded me of other uses of the word "fall" in Dickinson’s oeuvre, especially the lines from F754,

Still at the Egg-life –
Chafing the Shell –
When you troubled the Ellipse –
And the Bird fell –

Does "fell" mean the bird died or flew? 

I'm now thinking of the famous poem F372, "After great pain a formal feeling comes," where the feet mechanically go around in the air, 

The Feet, mechanical, go round—
A Wooden way
Of Ground, or Air, or Ought—

This further reminds me that any time Dickinson uses the word “feet” in a poem, which is often, she seems to simultaneously mean metrical feet. (Metrical feet are the rhythmic units in poetry). It's self-referential: Dickinson's actual feet become synonymous with her poetic feet. So then "step by step" can also mean something like beat by beat. Try re-reading the poem with this idea in mind. Reading these poems may feel precarious, but writing them must have felt even more so.  Along these lines, the last couplet of this poem is worth thinking about.

This gave me that precarious Gait
Some call Experience.

If we think of the feet in this poem as metrical feet, then the precarious gait of the rhythm in Dickinson’s poetry suddenly appears to be an effect of heart-break. I’d never thought of the word choice and and clipped conciseness, both of which change up the gait of Dickinson's poems, as a product of pain and survival's subsequent fears, but in this poem, for the first time, I do.

However, the gait of this poem isn't precarious. The metrical feet in the earlier poem, "After great pain a formal feeling comes," F372, go all awry, but the gait in this poem stays in perfect iambic 4/3 march-step. And unlike in the earlier poem, "I felt a funeral in my brain," F340, where she falls from the plank, here, she doesn't. She's learned "a slow and cautious way." This poem is the sequel.

     -/)dam Wade l)eGraff

P.S. My dream of riding clouds :

SEA OF BOOKS

I tell myself before going to bed that I want to have a good dream and remember it. And I do. This morning I had a dream where Eve and I were in an old Victorian house on an island belonging to her family. While exploring the house I found an old book in the bookshelf that explained how to ride clouds. I showed the instructions to Eve and we decided to follow them. First we took a boat out to sea. When we reached the right spot a cloud came down and we got on. The cloud took us a mile or so up in the sky and we just floated there. It was so comforting to the eye to see so much water around us, like the eye was seeing itself. But then the rational fears kicked in. Fear of falling. How could we be supported by a cloud? Fear of being lost. What if the cloud just keeps drifting and we don't come back? But, alas, we didn't fall off and, lo, the cloud eventually returned us to the ship. This is a metaphor for the seemingly impossible buoyancy of life if ever I dreamed one. We took the ship back to the island.

After we settled in I went back to look at the book again. This time I noticed that the whole bookshelf was stained in a dark sea-blue light, which made it hard to distinguish the books. I finally found the book I was looking for. I started leafing through. It was incredible. On some pages the words were cut out of the page, so you could only read them if you held the book up to the light. Other pages were made of wood with words and decorative leaves carved in relief. There were many fantastic pictures. On one page a woman, a nurse-maid, appeared before me to tell an old story. I listened, wrapped up in the story, rapt. The book was full of surprises. When I finished reading the book I noticed that there was now writing carved into my hand, all the way through, so you could see it backwards on the back of my hand. I held it up to the light in wonder. I didn't look to see what the writing said, but it was in a beautiful script, the same as in the book. The writing had somehow transferred from the book. I don't think it matters what the writing said. What matters is that there was writing carved into my hand... Kafka's "I am writing", Book of John's "In the beginning was the Word," the original impulse of communication, relationship itself. These words I am now writing were what was written in my hand.