When Edita Page,
at the beginning of her Foreword, states that "little is known about
Northern Europe and even less . . . about the poetry of those countries,"
she is not just making conversation. Until now, it was thanks to poets
such as Patrick Friesen, who took the trouble to translate some of their
work that we knew anything at all other than the various mythological
legends attached to those lands. But, as she says, "the power and music
hidden in the metaphors of Eddas, Kalevala and Kalevipoeg
are still present on the streets of Vilnius, Tampere or Uppsala. The
metaphors may have changed and multiplied in all their glory, yet their
essence remains unchanged, and continues to feed the soul of these people."
This collection promises to reveal to us the essence of that soul.
Although not a
bilingual edition (the preferred form of a translation), there is much
for subsequent publishers to emulate in this volume that even a cursory
glance reveals. Each section begins with a concise historical survey
of both the country and its literature, and provides brief biographies
of the poets selected to represent that country. Several poems by each
poet are presented, offering the reader a broader spectrum of representative
works.
The first country
to be featured is Estonia with its national epic, the Kalevipoeg. As
with all sections, four poets are chosen to represent that country's
poetic contribution. In one of the longest poems in the collection,
Hasso Krull, probably the most important of Estonia's poets, combines
the paganism of Estonia's past with the present-day Russian presence
as if extolling the innocence that once was:
in the night I
puked up the moonshine
over the potato patch
in the morning we go for a walk through the village
to see the Mari's sacred grove
under tall old
trees
there is something resembling a gymnast's pole
"this is where
the pots are hung," Aleksandr explains
Aleksandr: "here fear stands"
on the way back
we cross a yard
from a large loudspeaker
billows
loud Russian disco music (32-3)
Finland's poetic
history can be considered to have begun with the publication of the
Kalevala, Finland's national epic, in 1835 "when Elias Lšnnrot
collected the poems the peasants sang while playing their harp, the
kantele."(56) The prose poem appears to be a quite common form. This
is the form of Tomi Kontio's 'Pasturelands': "The meadows were for cattle.
The light swayed on the fields and rustled. Just so the years were changing
to harvest in my hands, my nails to sickles resembling the cool autumn
moon, in a decayed sky, in the darkness of mouldering leaves . . ."
(90) The freshness of the images and metaphors in dealing with a poem
regarding the aging process is startling. The idea of harvest transforms
nails into sickles and decays the sky, and it is light, rather than
grain stalks, that rustles.
Prose plays much
less of a role in the poetry of Latvia, which doesn't have a national
epic, relying more on folk songs which are "the repository of Latvian
cultural tradition" (91). Many of these folk songs, and hence the poetry,
are founded upon the pagan Dievturi religion. While officially revived
and recognized in 1926, it was censored by the Soviets although it remained
a strong influence in the writings of Latvian exiles. Its influence
can be seen in this untitled poem of Amanda Alzpuriete:
What to sacrifice
to you, forest of glass and concrete?
I need your goodwill--
as then,
when I wove red bilberry and madder sprigs
into a blanket, with which I wished to cover
the wedding bed--but the blanket
remained unfinished. (102)
Here, the spirit
of the forest has not expired but, rather, lives on in the new forest--that
of "glass and concrete." Sacrifice is still required to appease the
new gods--those of progress, of the city.
Sharing a backdrop
of nature, which "has never been neutral, it has been their spiritual
doppelgŠnger, their spiritual being, their conscience" (126), Lithuanian
poetry still achieves the most diversity of form of any of the countries
represented in this collection. Even the Objectivist/Projectivist form
of Oppen and Olson is represented by Rolandas Rastauskas's poem "Erwin,
the Spawn of the Wind":
The storm
makes century-old
pines
humble
but doesn't bend
the hands
of the cathedral clock (147)
So much can be
read into these seven short lines--religion, progress, time--each pitted
against nature and the pine trees that have learned to accommodate natural
forces; to bend in humility when the winds blow, while those man-made
things remain arrogant.
The country whose
poetical landscape is left to be explored is Sweden. Considering that
Finland has its own section, it is difficult to fathom why this section
is split into Swedish and Finland-Swedish poets. Considering, as well,
that one of the best-known poets from any of these countries is Tomas
Tranströmer, were there not enough Swedish poets to include? The
final stanza of Ann Jäderlund's "Midsummer Night" is a thing of
beauty:
The fingers on
the flowers stroke the night's borders
Through the stalks in the mirror cut off and dead
The meadows out there are weakened and glimmer
Under the hot light's way out of this night. (180)
Jäderlund
doesn't write, she paints, poetry. The flowers in the hand before the
mirror are inscribed in the reader's mind. We feel the hot light upon
them.
This anthology
of northern European poetry has served its purpose well. Even in its
brevity, the reader is able to develop a greater appreciation of the
world of poetry. The soul of the countries of northern Europe has been
revealed and appreciated.