How like a prison is a body lame

How like a prison is a body lame
The mind calls up desires and feels no shame
But bones and joints eacg give me piercing pain
And who will pay insurance or take blame?

In my prison, I massage as planned
I exercise my mind but understand
I see my toes with  them my white hands
While down the channel runs my little sand

I read King Lear and thought the king a fool
He did not live nor die as monarchs rule
Now I’m stuck inside a structure cruel
I’m like the pin which hides inside your jewel

The body’s more important than the soul
As feeling is the highest art of all

Being forgetful

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I have to go shopping often or I forget my PIN number.Likewise drawing money from cash machines I must do every day or I forget.But they won’t let one put money back inside the machine!
It’s so demanding to be old now.Someone stole my credit card bur being ill I didn’t know.They managed to buy some groceries twice before I reported it.I thought that was quite touching.
I forget to worry which is a great relief or it might be if I recalled the fact
I find too I am going downhill in manners and called some a a crackling font.Now I am in the mental ward tied to my bed.I feel so cared for as they gave me a Tablet last night and another this morning .I’ve already got several and the hallucinations have got on there and smile from the screen Ionly wanted a largactil but they can’t find them in the Computer Shop.What did you say your name was?

On translation

14720329_787986224674591_7266989206501183070_n.jpghttps://gervatoshav.blogspot.co.uk/2018/03/gadamer-on-translation-and-living-in.html

 

“The following excerpts are ripped from their context in Hans-Georg Gadamer‘s Truth and Method and applied to two issues that Gadamer does not directly address, but that I care quite a lot about: why those who view the Bible as authoritative should learn the biblical languages, and how they should go about learning them.*

“[E]very translation,” Gadamer declares, “is at the same time an interpretation.” This is now a cliché, and Gadamer, surely, was not the one who coined it. In class, I like to quote the saying attributed to the Israeli poet and translator, Haim Nahman Bialik: “Reading the Bible in translation is like kissing your bride through a veil.”**

Gadamer goes on to say that those who read a translated text can only engage in an interpretation of the translator’s interpretation, not the original. In the somewhat stilted prose of Gadamer’s translators:

[H]aving to rely on translation is tantamount to two people giving up their independent authority. Where a translation is necessary, the gap between the spirit of the original words and that of their reproduction must be taken into account. But in these cases understanding does not really take place between the partners of the conversation, but between the interpreters. … The requirement that a translation be faithful cannot remove the fundamental gulf between the two languages. … Every translation that takes its task seriously is at once clearer and flatter than the original. Even if it is a masterly re-creation, it must lack some of the overtones that vibrate in the original. … [T]ranslating is like an especially laborious process of understanding, in which one views the distance between one’s own opinion and its contrary as ultimately unbridgeable. And, as in conversation, when there are such unbridgeable differences, a compromise can sometimes be achieved in the to and fro of dialogue, so in the to and fro of weighing and balancing possibilities, the translator will seek the best solution–a solution that can never be more than a compromise.” (pp. 386-8)

When he turns to learning a foreign language, Gadamer sets the bar higher than is normally done in your typical Greek or Hebrew language class:

“To understand a foreign language means that we do not need to translate it into our own. When we really master a language, then no translation is necessary–in fact, any translation seems impossible. … For you understand a language by living in it–a statement that is true, as we know, not only of living but dead languages as well. Thus the hermeneutical problem concerns not the correct mastery of language but coming to a proper understanding about the subject matter, which takes place in the medium of language. Every language can be learned so perfectly that using it no longer means translating from or into one’s native tongue, but thinking in the foreign language. Mastering the language is a necessary precondition for coming to an understanding in a conversation. … Everything we have said characterizing the situation of two people coming to an understanding in conversation has a genuine application to hermeneutics, which is concerned with understanding texts.” (pp. 386-7).

In other words, understanding the subject matter requires mastery of the language, and real mastery means living in the foreign language long enough to be able to think in it. “

Tears of grief fall,Buttermere is rain

Lost affections  fragment human souls
And no technician can repair this pain
We break in bits,no longer are we whole

We are the ones we love yet they grow cold.
We search and never find love here again
Lost affections  fragment human souls

My double joints from grandmother I hauled
My eyes  are James’ who on the Somme was gone?
We break like shells,no longer are we whole

Where is  she in whose  arms I was held?
Where will my mind go when  my life is done?
Lost affections  fragment human souls

As we age our bodies grow more cold
Why was there a Pope in Avignon?
They fell apart, the centre had no  hold

Tears of grief fall, Buttermere in rain
Mountains with cascading streams will pray
Lost  companions ,  lost are human souls
We break in bits,no ,we were never whole

Reader,be discreet

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ESSAY

Reader Discretion Advised

On profanity and the sublime in poetry.

Illustration depicting profanity.

Editor’s Note: As you might have guessed, the following essay abounds with profane language that might not be suitable for all audiences. Read at your own risk.

At first, fuck is only phonemes. To the uninitiated, the word is no more than the sum of its linguistic parts: a fricative, a schwa, a velar stop. Fuck’s real power lies in its transgressiveness. It’s a dirty word, but a versatile one: noun, verb, adjective, adverb, a sui generis part of speech altogether. Fuck is profane. In some circles, it’s also sacrilege, almost on par with the smut that gets a person eternally damned. And so fuck becomes fun. A provocation, a taboo.

Punishments for profane language vary by culture and context, but in America a foul mouth is scolded, washed out with soap, censored, or even cited. In Massachusetts, anyone older than 16 is subject to fines for using “impure language” at sporting events, and an errant “Jesus Christ!” could theoretically land someone in jail. Obscene words are bleeped or minced on-air, asterisked or expurgated in print. In January, when President Trump reportedly referred to Haiti, El Salvador, and African nations as “shithole countries,” the New York Times’s headline discreetly described his language as “disparaging words,” while the Washington Post printed the insult in full. Most cable newscasters repeated the word on-air, and it scrolled across CNN and MSNBC’s chryons. Fox News, meanwhile, bowdlerized the word with dashes.

For poets, the stakes of using profanity are different. Each of a poet’s “fucks” is deliberate and premeditated, deployed for meaning and phonetic value rather than shock value. Weeks before Trump co-opted the word, I asked poet Maggie Smith about the power of “shithole” in her poem “Good Bones.”

 … Any decent realtor,
walking you through a real shithole, chirps on
about good bones: This place could be beautiful,
right? You could make this place beautiful.Smith tells me the word has been in the poem since the first draft. “It feels right to me as a colloquialism,” she writes via e-mail. “It’s the first poem I ever used profanity in, but to me it feels like an integral part of the poem. I think it helps keep the poem from being too sentimental, and it gives the poem its ‘teeth.’”

But in some contexts off the page, the word has been sanitized. When the poem was featured on the CBS drama Madam Secretary, the network’s legal department asked Smith for possible replacement words. “I suggested either ‘dump’ or ‘hellhole,’ and both cleared, so I chose to go with ‘hellhole,’” Smith says, adding, “Some newspapers have opted to use asterisks when reprinting the poem (sh******), and when I read the poem for a video on The Ohio State University homepage, the word was silenced.”

Will you hum to the criminal at 3 pm

Just a  few prompts will make me write
My heart  will still writhe to the sound of, who is it?
Lewd songs don’t make Love wake
Flu prolonged will make  us dive
As a dove I’m  on go slow
He taught me to forgo sex.
He shook me below the wrecks
He said spiders  have fifty legs
Where have all the hours gone?
Share love’s call when flowers come.
He  likes a coffin fit after breakfast
Will you hum to the criminal at 3 pm?
No flowers,we respectfully bequest
All  money gracefully deceived.
Ask for polite detention.

I want a suit of armour for my heart

Some kind friend upset my applecart
Why do people offer me advice?
I want a suit of armour for my heart

I don’t suppose I’ll ever be a tart
Looking at old men with wild surmise.
A sweet, kind friend upset my applecart

I need a mask and fifty poisoned darts
So I can take my foes with real surprise
I want a suit of armour for my heart

 

I dream I’m going to hospitals in parts
My eyes  will go to Moorfields, which is wise
The Royal Free will take my pressure charts

The Royal Marsden  therapies are darts
The local place is famed for telling lies
I want a suit of armour for my heart

The Middlesex are writing to impart
The news that they are  sacking doctors wise
Why did you upset me by surprise?

I guess the time may come for me to die
Tell the Lord I’m known for being shy
An long time “friend”  has cut me to the heart
I need a suit of armour and spare parts