(Image is of PDQ Peety, preparing for the fall the same way he meets every season–blasted)
Happy Labor Day to the USA (my first since retirement)
As always we in the Springs aim to fill every day of the month with poetry, stories, art and the weekly Sunday column by our beloved co-Editor The Drifter (and the odd imitations of such contributed by The Saragun Gazette). This week is full, but we have plenty of room to share things written by others who have contributed previously or who are new.
At first it was a week offered, but we can also do single days as well. And as autumn draws nearer with its omnipresent scent of pumpkin spice, as Christmas creeps into retail establishments the same way gold is edging maple leaves (but greeted by different degrees of patience and pleasure), the Springs is planning to become just as inescapable as death. So with that cheery thought in mind, welcome to September, one and all.
“Galileo looked into the night / and learned the truth was an old lie /
And he sighed, knowing his fate: / If I write that again Someone will
tell the Vatican” – Irene Leila Allison
“The most beautiful thing we can experience is the mysterious. It is
the source of all true art and science.” – Albert Einstein
(Wonderful images provided by The Drifter)
INTRO NOTE, or Here We Go Again:
From The Drifter: The idea for this essay came as a flash of inspiration like a lightbulb going on in a tired brain, while driving around (drifting) on the West Side of Chicago during a dreary, weary day after reading Leila Allison’s enlivening poem “Tell the Pope to Buy a Telescope,” available on Saragun Springs; first date of publication Tuesday, August 26, 2025.
I.e. it was a weary, dreary day until reading the poem then being inspired by the poem to write this essay about it.
The Drifter suddenly pulled over near a vacant lot on the West Side, nodded to the old fellows smoking their bud around a trash can watering hole under a tree, then committed most of this essay to paper via a short-hand note-taking method in a language invented by none other than himself, readable by only himself, with colored pens on repurposed paper like old bills and advertising circulars.
It was like Leonardo da Vinci furiously working at his desks (he had more than one) in the middle of the night, long hair crazy-wild and fingernails long, dirty, and broken like Bob Dylan’s from digging up corpses for dissection and anatomical drawings the night before.
All that remained to do was draw it all together and translate it, somehow, into fairly readable standard English prose.
The results can be perused below; now or later or much later.
One of the first questions to ask when reading a poem (or anything) is, “What did the writer need to know in order to write this?”
Harold Bloom said that the main purpose for reading fine (and great, which is a cut above fine) imaginative literature was and is in order to augment one’s own consciousness.
Another word for “consciousness” here is PERSONALITY.
Another word/s for “augment” here is make it better.
And the answer to the question, “What did the writer need to know in order to write this?” these days is, all too often, “Nothing;” or, “Not much.”
Ralph Waldo Emerson, author of “The Shot Heard ’Round the World,” and whom Bloom called the Mind of America because of Waldo’s influence, both positive and negative, on all other subsequent American thinkers, whether they know it or not, said that a poem was “a meter-making argument.”
What Emerson meant by this (or one thing anyway) is that the “argument,” or reason-for-being, of a poem is what elevates its language, what calls for the poem to be written as a poem instead of in prose.
The “argument” here is NOT polemical, political, a run-of-the-mill opinion, or a straight-up “idea” like how to conquer the moon or invent a better way of doing something practical.
Poetry’s impracticability is another one of its essential features. If it was only about doing things it wouldn’t be poetry, or not poetry (which is thinking) at its highest levels.
Philip Larkin called the modern short poem, which is the most common form of poem now, “a single emotional spear-point.”
An emotional spear-point has to have a deep reason for being, or it can’t be itself.
PART TWO
Here are just a few of the things Irene Leila Allison needed to know in order to write her poem “Tell the Pope to Buy a Telescope,” according to this writer (The Drifter, aka Dale Williams Barrigar, MFA, PhD).
One: What it was like to be none other than Galileo.
Two: What the power dynamics were like in society during Galileo’s time. (He was born the same year as Shakespeare and lived 26 years longer than The Bard, to the age of 77, which would be more akin to 97 today.)
Three: What it is like to challenge authority with the pen (or the keyboard) in any age. (For this to happen, you need to challenge it with your mind and your life first.)
Four: What the power dynamics are like in society in any age.
Five: The subversive nature of true creativity (or creativity at its deepest levels) in any age, including Galileo’s, and our own.
Six: The price to be paid for being subversive in any age, whether it be in writing or in any mode, like any form of resistance, which is available and morally required (in different forms, depending on the person) of everybody. (Jesus himself was nothing if not a rebellious spirit, at least when it came to the goings-on in this earthly realm.)
This list could go on but the Drifter will stop with a round half dozen in order to give the reader time to think about this.
…
…
The seventh thing (7 = heaven) Leila Allison needed to know in order to write this poem was how to fit all of the above into the space of just over one hundred words.
Return to the half dozen items listed above, and then ponder knowing all that, and then ponder the magic of powerfully, clearly, and beautifully expressing all of the above in a third of the words Lincoln used for his Gettysburg Address.
Not a single syllable is wasted in Ms. Allison’s poem, much less a single word.
Words are reinvented in this poem, used so they can be understood by the reader but also torn out of their “normal” context and made new again.
Here is just one example.
Describing Galileo making his amazing discoveries that changed the entire human world while under house arrest, Ms. Allison says, “the spheres (and spears) remained.”
In five words, she’s boiled down one of the most profound humans and human projects of all time into a space that is tiny in terms of its actual size, and as gigantic as the entire universe itself in terms of its implications.
This is what true poetry is, saying so much in five words or less that entire pages, or even books, of prose could be written upon it and still not capture its essence.
And doing it all while being beautiful.
At this point, I urge any and all readers of this to seek out Ms. Allison’s poem “Tell the Pope to Buy a Telescope.”
The title sounds like it could have been come up with by James Thurber, Lewis Carroll, or Dr. Seuss (he was one of the most important American poets of all time, which is neither a joke nor an exaggeration), a sign of the light hands of the poet.
Because children, too, should be told about people like Galileo; and the intelligent child in all of us is what keeps us alive.
And after truly studying, and absorbing, this poem, you will know more about Galileo, the world, and the universe than, literally, entire book-length works about him or his times can tell you.
I only show myself when the holy spirit of creation is upon me.
Or in its aftermath.
Or in the lead-up to it.
Or in some other form of extremity that embodies some sort of emotion that can be used for good in this world, if one looks hard enough, one way or another.
I have pictures of myself where I look one hundred and ten years old.
And not a healthy one hundred and ten, like Moses was when he died.
They say he was as strong and mentally acute at that age as he had been at forty. And that his sight and hearing were as strong as they’d ever been, too. But it didn’t stop him from dying.
Yes, I have pictures where I look bad old.
Beaten and broken, weary and bloated, or shriveled, wasted and worn, worn out.
I only keep these pictures for myself (for now), in the same way that Hamlet held up poor Yorick’s skull to his own (for now) living face and spoke to it.
A memory of the future, which is the definition of memento mori.
I started experimenting with drawn and photographic self-portraits in the 1980s, when I was in my teens.
I was partially glad when the Selfie came around, because it partially justified me, at least in the legend of my own mind.
Before that, even people who were otherwise on my side would sometimes make fun of me for taking “selfies” – before “selfie” was even a term, or a word.
But ever since there were cameras, there have been poets who have done this.
Walt Whitman, Philip Larkin, and Robert Johnson are only three examples.
I was raised in the Lutheran Church in Michigan; their religious art influenced me in enduring and subconscious ways that I can’t even diagnose in myself because they go so deep.
Other influences on my self-portraits include classic album covers, certain movie posters, author photos, and of course the classic self-portraits by the great classical artists.
I had a stroke at the age of 57 in the Year of Our Lord 2024.
After that point I started making self-portraits just to prove to myself that I was still alive – as alive as ever, or even more so.
I had one grandmother who remained youthful up until the very end, at 88. I had another grand who remained youthful until the age of 92 (and then her slow decline until “the end” at the age of 94).
I only make the self-portraits on my regular phone. No tricks. I’m no technologist. As in all art, spontaneity and selectivity are the keys. These, and dogged determination.
I got this phone three years ago. I’m 58 now. So I call all of these self-photos the 55 and Up Series. Almost everything else disappeared with the other phone.
I also make the pictures to taunt all my enemies, and all the people who left me in the dust when I didn’t want them to.
There were others who left me in the dust and I was okay with it: or even goaded them into doing so.
Signing off for now until next Sunday: “The Drifter.”
“Only the great masters of style ever succeed in being obscure.”
– Oscar Wilde
LITERATURE, in its pure form, says The Drifter, is no longer taught in American universities.
What we have instead is economic grievance (usually from people who are already wealthy) and identity politics (also from wealthy people) masquerading as literary theory.
The pure spirit of Literature has been crucified, in the American academy. It was dead and bleeding on the cross. Now Joseph of Arimathea has disappeared with the body.
Charles Baudelaire, the first poet of the modern city, anywhere (his city was Paris) used to pray to the spirit of Edgar Allan Poe, just like a Catholic prays to a saint. (Baudelaire was also Catholic, perhaps the most unique Catholic who ever lived, or one of them.)
If you told someone in American academia these days that you pray to a Literary Saint, the cynical crowd would suddenly rear its ugly head and laugh you right off campus immediately, from coast to coast and everywhere in between.
For me, the two greatest literary critics, ever (in the English language), are Dr. Samuel Johnson, and Dr. Harold Bloom. Johnson died in 1784, at the age of 75. Bloom died in 2019, aged 89.
Both of these titanic and gargantuan figures (and they were both gargantuan and titanic physically, as well as spiritually and mentally) have been wildly and consistently misrepresented in the popular press. Ideas they never had are attributed to them; stances they never took are assumed to have been their own; and their personalities, the most important thing about each of them, have been distorted beyond all recognition.
But the works and the good writings about each of these figures still remain, as well as the visual representations (from which you can learn entire worlds) and large collections of quotations about them by people who knew them well or just came into contact with them for brief periods.
One of my favorite works by Samuel Johnson is his first full-length book, the short biography The Life of Mr. Richard Savage, sometimes known as Life of Savage, and whose full title is An Account of the Life of Mr. Richard Savage, Son of the Earl Rivers (whether or whether not Savage was really the son of the Earl was one of the things about him that was always in dispute and a large contributor to his renown, or infamy, because he claimed he was, and the Earl claimed he wasn’t – loudly).
Savage was a famous minor poet, sometime actor, fulltime alcoholic conman, and all-around good guy who Johnson was friends with for a time. They roamed the London streets together at all hours, sometimes sleeping rough when they had to, starving and drinking and trying to make a living as Grub Street hacks (sometimes partially succeeding at the latter).
After Savage died, impoverished, alone, well-known, and alcoholic, Johnson wrote his life, thereby penning one of the first deeply psychological biographies ever committed to paper. One reason I love this book so much is because Savage reminds me so totally of a person I once knew, a very close friend, with whom I got into so much trouble at that time it has to be saved for another column.
Johnson also wrote a kind of nonfiction novella called Rasselas. This book was one of the very first Western explorations of Buddhism ever written, a fictionalized, Westernized account of the Buddha’s story almost as if filtered through the story of Muhammad.
Johnson himself, as a man, was such a strong and powerful abolitionist, before abolitionists even existed, that slaves in the New World ended up naming their children Rasselas after his great character. Johnson later adopted a black child as a single father after the death of his wife, raised the boy into manhood, and left him his money and name when he passed on. Such things were so unheard of in the 18th century that hardly anyone understood Johnson’s point of view at all. They didn’t know that he had moved beyond racism in an era when no one even knew what “racism” was.
Johnson was a multiculturalist (in the sense that he believed, like Jesus, that everyone should be included) not decades, but centuries, before such a thing existed with a name, and he didn’t just preach it, he lived it. And yet, the English Departments of the American academy now mostly accuse him of being an ultra-conservative “dead white male” who deserves to be ignored, forgotten, and even “canceled.”
Such thinking and behavior only give fuel to the rising and rabid fascist tide among us, a situation that is like a flood and a fire at once within human culture itself and thereby demands the mixed metaphors.
Harold Bloom has also, seemingly endlessly whenever he is discussed, been accused of being a so-called political conservative, even though he never was anything of the kind at all, and even was the exact opposite, more of an imaginative and creative, one-of-a-kind anarchist in his politics than anything else. (“Anarchist” in the sense of placing the highest possible value on human freedom, and human expression, itself; it has nothing to do with the practice of political violence, or rather believes the practice of violence should always be avoided because when you practice violence you’re not free.)
Born in 1930 in NYC, Bloom did his best work after the age of 50 (once Ronnie Rayguns took over), and perhaps his very best work after the age of 70, even though everything he did before 50 was the basis for all that came after, and led to it.
Five of my favorite books by Bloom are: How to Read and Why (2000); Genius: A Mosaic of One Hundred Exemplary Creative Minds (2003); Hamlet: Poem Unlimited (2003); The Anatomy of Influence: Literature as a Way of Life (2011); and Falstaff: Give Me Life (2017).
This last book, a true and deep classic in Shakespeare studies, a brief book that takes the reader on a lasting tour of all things Jack Falstaff, was written and published just a few years before Bloom passed on at the age of 89. In its late 80s, one of the most powerful human minds of our times appeared to be getting stronger than it ever had been, not less so.
Harold Bloom was like Oscar Wilde in the way he took nonfiction writing about literature and raised it to the levels of the very highest and best imaginative literature itself. Bloom said that William Shakespeare was his ultimate model, as opposed to any critical writers he’d ever known or studied (except for Samuel Johnson). As a writer, Harold Bloom was much closer to someone like Bob Dylan or Ernest Hemingway than he was to what we usually think of when we think of a “literary critic.” And he was a real and true harbinger for many directions imaginative writing will take in the future and is now taking even as we speak, inevitably (says The Drifter).
Crucial END NOTE from The Drifter, MFA, PhD: The Drifter’s name, “The Drifter,” is not influenced by, but is rather stolen directly from (in a sense), two names that Dr. Samuel Johnson called himself, when he himself wrote columns: The Rambler; and later: The Idler.
A Few More Crucial Note/s: Samuel Johnson’s prose style can strike the modern reader as outdated at first, but a good reader can catch up with him within the hour, and the struggle to do so can only be beneficial, since this is Johnson, and since nothing too easy is any good. Johnson is far more modern than almost any other writer of English prose of his era, his pal Boswell rivaling him in this. And often enough, his prose sounds exactly as if it were written yesterday, or tomorrow (these are his best bits, and they’re scattered everywhere throughout his vast, massive work).
Harold Bloom wrote a lot (a vast understatement), and he has entire, five-hundred-page books (among his early work) that are composed almost entirely in a stilted, bloated, airy, windy, jargon-filled prose that is still, despite itself, brilliant and unique almost all the time.
After the age of 50, at his own admission, he started to write for a more general audience outside of academia, including the reader he called the “incredibly intelligent child of any age.”
He did this for two reasons. One: he wanted to reach more people while he was still alive. Two: his skills had improved.
THE MOST IMPORTANT PART: Reading good works or otherwise genuinely engaging with good art of any kind keeps your mind, heart, and soul in a good place, so that, the more you do it, the better your own inherent goodness becomes. The opposite of this, just as powerful, is rotting your brain (and heart and soul) with meaningless trash.
Addendum: Roger Ebert is the Harold Bloom of the movies; Lester Bangs is a Bloom of rock and roll.
Stay tuned this week as The Drifter attempts to practice literary criticism upon modern popular music, but in a late-Bloom kind of style, not an early-Bloom style, i.e. jargon free and written for the incredibly intelligent child within all of us no matter what age.
An elderly Mexican man, about five feet tall, with a gigantic, huge, massive, perfectly white, and amazingly long, drooping mustache, and also wearing a gargantuan-sized sombrero and sometimes a poncho or sometimes just a bright red shirt with collar, depending on the weather, brown pants, and sandals in summer, cowboy boots in winter time…who roams and stalks through and across the streets, the sidewalks, the alleyways, the yards, the side lots, the vacant lots, the parks and parking lots of Berwyn, Illinois, USA, in all weathers…in the middle of the night, or the middle of the day, seemingly 24/7, 365, in rain, in too-hot heat, in blizzards, in nice weather, he walks, steadily and slowly, and never stops walking, not like he’s looking for anything, but more like he’s registering everything…
And sometimes when you pass him on the sidewalk he says, in clear and strong English, “Hello! Nice dog…” but more often he just keeps going, because there is something going on, in his mind, in his eyes, and in his soul…something he doesn’t need to share with anyone, but is also sharing, in the way he walks through his, and our, windy world…
And a woman, a beautiful, gorgeous, ravishing, rough-edged black woman, who always used to approach my car while I sat in the Burger King drive-through waiting for my food (I was teaching fifth grade at Saint Leonard Parish School at the time even though I’m not Catholic which is a long story unto itself and it seemed like I was always starving and had about twenty-three minutes to procure and consume my lunch which was often the reason for the convenient Burger King)…she was always alone, always working that parking lot, and would pop out of the bushes and say “Hey baby! How you doin’!?” as she walked up to the car…and we never shared anything but eye contact, fist bumps and dreams so that she knew by now (and knew it anyway) that I wasn’t about to become a customer but she always wanted to just say “HI!” anyway…and sometimes I wonder where she is now, and hope she’s okay.
And a white guy named Charlie. I was walking my Siberian Husky, Boo, along a near-Chicago suburban river trail when I looked up and saw a massive white bird skimming right by me over the river, and wondering what kind it was…Charlie, a medium-old (or an old middle-aged) man with a gigantic gray beard like Walt Whitman’s (or Herman Melville’s) zipped by me on some sort of automatic bike contraption and called out joyously, and exactly as if he’d read my mind, “WHITE HERON!” as he rode on past myself and Boo…Later we met up farther down the trail, and he struck up a conversation. “I’m supposed to be a biologist but that’s of micro-organisms…maybe I’ll just throw in the towel and look for white herons around here instead.”
Later as I was heading back to the car on foot with Boo, a gigantic, huge, massive, gargantuan-sized monarch butterfly flew straight toward me on the trail; it kept on coming, didn’t stop, flew straight at my eyes it seemed, then flew straight into my forehead before I could do anything, and bumped me directly in the middle of the forehead, paused there as if landing for a second, bounced off, glanced off, brushed my hair delicately, and, flapping his wings, flew off and away, over and above me, over and above my head, and away down the trail (where he veered off and disappeared into the summertime greenery)…
All these people and creatures are my neighbors…
Walt Whitman wrote, “You will hardly know who I am or what I mean, / But I shall be good health to you nevertheless, / And filter and fiber your blood.” (And no one else wrote like that in the 1850s.)
Such things as all these neighbors don’t change; have never changed; and will never change (or not for a very, very, very, very, very long time).
It’s we, us modern people, who have changed.
And why are we always in such a hurry to get nowhere important again?
And what are we missing when we never really stop to notice where we truly are (no matter where it is)?
Concluding Post-note by “The Drifter”: The Drifter, sometimes known as Dr. Dale Williams Barrigar, could say a lot more, and describe many more characters he’s met on his daily travels on foot and by car through his own neighborhoods, with or without (mostly with) his canine companion/s.
But he’s determined to let it rest for now. He can’t think of anything better to end on on this second Sunday of August, 2025, than the two questions he wishes to leave hanging in the air like the butterfly who bumped him in the forehead on purpose (he’s certain it was on purpose, and has something mysterious to do with natural energy, no matter what else anyone else thinks or doesn’t think about it) before it flew off on its merry way again.
Astonishing Natural Fact: The monarch butterfly lives a life that is, on average, four weeks long.
When we consider this astonishing natural fact in depth, it can serve as a symbol for the precious, precarious nature of EVERYTHING in this always-passing, ever-changing, never-to-return (that we know of so far) world.
Do it now while you’ve still got the time (whatever “it” is that’s eating at you), as long as you’re good, and as long as it’s difficult – and real.
“There’s a slow, slow train coming – up around the bend.” – Bob Dylan
“This whole world’s gotta buy you a drink, man / Gotta take you to the edge and watch you throw it up / Every morning, I could give a damn what you did last night / Just tell me how far to kick this can…”
– Conor Oberst, “No One Changes”
“Christ’s religion is essentially poetry – poetry glorified.”
– Elizabth Barret Browning
The Drifter (myself) took his last drink of alcohol almost exactly twenty years ago from today: on August 5, 2005. (I write this on August 1, 2025.)
The story of my drinking, its history, its reasons and motivations, its progression, its hilarity, its adventures (many, many, and many more, including good company, bad company, and dangerous company), and the eventual fall into total addiction in my mid-30s (drinking hard liquor sometimes combined with red or white wine all day every day and never drawing a sober breath, plus other related problems like catastrophic depressions, weight loss, liver problems, heart problems, heart palpitations, malnutrition, emergency-room accidents, vicious, pain-filled, suicidal hang-overs, crushingly embarrassing behavior and psychological humiliations, near-death occurrences and much more, none of which were improved by also smoking two to four packs of Marlboro Lights per day along with the liquor) will be gone into in more detail in the near future in another column.
Because alcohol is a subject I still love to talk about, even though I haven’t had a single sip in almost twenty years.
For today, in honor of my drinking and in honor of all drinkers, addicted and not, and in honor of the one thing that has kept me sober perhaps more than any other, I will briefly explain what I think the Lord’s Prayer means.
This column is not for so-called “Christians Only.” Nor is it only for alcoholics who are looking to quit drinking. Nor is it only for ex-alcoholics who have already done so.
It is for writers and writer-friendly peoples everywhere, especially since writers are known to be, as a group, prone to drinking alcohol more so than the general population (which is a lot, especially in America, land of the binge drinker); and also for anyone interested in surviving this life (as long as possible) and living a good one while you’re here.
Because the Lord’s Prayer can even be said and studied by atheists vastly to their own enhancement at almost every single human level we can possibly imagine.
I do not presume (very far from it) to have the final answer/s about these words, unlike many of the pastors, priests, and ministers (so-called) afoot in America these days (not all, but many).
These are simply my (brief) reflections, today, on a prayer (a poem) that has saved my life.
I never could’ve gotten myself sober without this.
This column is also meant to defamiliarize the Lord’s Prayer in a personal way, so it can be renewed in at least a few of us.
(Disclaimer: This piece may sound a tiny little bit like a sermon in certain places (in the manner of John Donne) but it’s Sunday, after all…)
*
Our Father who art in Heaven: hallowed be thy name.
Thy Kingdom come.
Thy will be done, on earth as it is in Heaven.
Give us this day our daily bread.
And forgive us our trespasses, as we forgive those who trespass against us.
And lead us not into temptation.
But deliver us from evil.
For thine is the Kingdom, and the Power, and the Glory: forever and ever.
Amen.
*
In the first part of this poem, which is the first sentence, Yeshua (hereafter called Jesus in this work) was asking humans to do something.
He was asking them to acknowledge the eternal existence of something greater than themselves.
In so doing, not only the Creator of the Universe is worshiped. Humanity itself, including the speaker of the prayer, is worshiped.
He is our Father, after all. And He is in Heaven. By hallowing (making holy) his name, we make holy everything there is, including all the pain, all the death, all the suffering, all the murder, all the disease, all the killing, all the death, death, death, death.
We let it go (like saying “So it goes”), and give it back to Him. Jesus believed he was waiting to receive it. Walt Whitman later said, “All goes onward and outward; nothing collapses; and to die is different from what anyone supposes; and luckier.”
In the second sentence of this poem, which is only three words long, Jesus asks for The Kingdom to come.
It’s key to remember, or point out, that elsewhere he said, many times, “The Kingdom is inside you,” when talking to a few of his small bands of disciples and followers on the lakeshore or in the hills. (The Book of Acts says there were “about a hundred and twenty” believers after his death; the first person to see him after he died was Mary Magdalene.)
When he says “Thy Kingdom come,” he means after death, yes. But he also means, and maybe more importantly, right now, and right here, while we are alive on the earth. And it isn’t outside you, it’s never outside you, it’s right in your guts, in your brain, and in your heart, like it was in Mary Magdalene’s. Or it should be.
In the third sentence of this poem, Jesus acknowledges that we are not in charge of ourselves and we do not necessarily create our own circumstances.
This sentence is about what we call in the modern world “acceptance.” Buddha and Muhammad had similar messages. We may be born blind or we may be born with a disease that will kill us before we reach the age of twenty. Such people are more beautiful, not less beautiful, than the rest of us.
In sentence four, it’s crucial to meditate on (think about) what he means when he says “this day” and “our daily bread.”
We are not supposed to hoard possessions or money like Scrooge, and we are not meant to live on the earth forever. If we have enough today it is enough; tomorrow, as he says elsewhere, has enough worries of its own. Worrying about the future is a sin, because it diminishes the present.
“Our daily bread” does not just mean food, although it also does mean food.
It also means whatever we need for today, like strength, endurance, imagination, courage, stick-to-itiveness, a purpose, a reason for being.
It’s also meaningful to isolate the phrase “give us this day.”
For sentence five, we need to define “trespass.” Trespass means SIN.
Too many modern people these days get salty when you tell them they are sinners. And too many people of the cloth (pastors, ministers, priests, etc.) have NO IDEA what sin really means, these days.
It is not the old-fashioned thing. This world is rampant with sin. The people in the White House in the USA are great examples of this.
Greed and not caring are sins. Getting drunk or “cheating” on your spouse are personal choices (maybe bad choices, but not necessarily “sins”). (And maybe the spouse being cheated on is too greedy of your own personal time; and maybe you getting drunk is sacrificing yourself for your own artistic inspiration; everything depends upon the context.)
Jesus also emphasizes what a profound, life-changing, freeing personal event it is when you forgive someone. Forgiveness is for the other person, but it is for you first. Also, we can’t expect mercy and compassion when we don’t give unto others.
Send out mercy and compassion and you’ll soon find it will come right back at you (“instant karma”).
An example would be giving an authentic smile (not a sales person’s smile) to someone on the street, instead of ignoring them. And they smile back, in a surprised and genuine way.
For sentence six one needs to define “temptation” and “lead us.”
In this sentence of the poem, is Jesus intimating that it is God Himself who leads us into temptation? If so, doesn’t that make God a bad person? And why would he want to tempt us into something that isn’t good? Did Eve eat the apple first because she was smarter and more adventurous than Adam, or because she was more underhanded? Does temptation mean a temptation to despair, which is nihilism and a lack of faith in life, which lead to greed and not caring because you have nothing better to do or focus on?
At this point in the prayer-poem, it’s time to really realize that part of one’s job in all this is thinking, and thinking deeply, and long and hard, over years, about what it all means.
And it is NOT something one shares with others, at least not in any overt kind of way (until, maybe, much later) but the thinking itself changes who you are, and it changes you for the better.
No exceptions.
Number Seven is the penultimate sentence of this poem-prayer, and it is not Number Seven for no reason, either. (Seven = Heaven.)
The last sentence was tacked on by Martin Luther (a personal hero of mine, and a person well worth reading about, whom Harold Bloom once called the most “important” person in the West since Jesus himself, although Martin also wasn’t perfect, like all of us) much later, and it deserves to stay where it is.
It’s very, very, very similar to what the Buddhists mean when they talk about attachment – being too attached to the things that are only of this world, which equals suffering for yourself, which equals suffering for others, which equals suffering in the world.
We should attach ourselves, instead, to the things that can’t be stolen by the thieves, or corroded by the rust. Instead of being outraged by what the thieves stole from you (whether it be the “white collar” thieves or the “regular” ones), attach your mind, heart, and soul to what they can’t get at. (Any other reaction is, again: sin.)
It’s up to us to decide what those things are for us – like Jacob wrestling with the angel.
“AMEN” means Let it be.
DRIFTING END NOTE: An example of a drinking adventure I had was the time I traveled to the White Horse Tavern in New York City which is the last bar Dylan Thomas ever drank in and where he consumed the oceanic quantities of liquor that helped kill him.
I went to the White Horse Tavern specifically to get spectacularly drunk in the manner of Dylan Thomas, in order to celebrate the roistering poet spirit of Thomas in a way that was living the life, not just writing about it. (And back then I was much better at living the life than I was at writing about it, although I was working and practicing at both, every single day of my life.)
And I managed to accomplish my goal. I did in fact get spectacularly drunk in honor of Dylan Thomas. My guess is that I drank at least six pints of dark beer backed up with at least one or two shots of whiskey per beer – plus nonstop Marlboro smoking – all on an empty stomach. (I never ate when I drank since drink was my food; not even a single mouthful.)
I had to be led out of the bar and back to my friend’s apartment by my drinking companions who were also spectacularly drunk (but a little less so than I, at least on that particular occasion).
I was a bit cautious that night because I didn’t wish to jinx myself and end up dead like Dylan Thomas.
(I will eventually of course, just like we all will: but not yet for any of us).
(Images “Last Mohican” and “Water Boo” provided by by Drifter)
Water Boo
“The most manifest sign of wisdom is a constant happiness.”
– Montaigne
In Russia there was a television program about an enigmatic drifter named Fenimore who visited a summer camp to tell the children tall tales: about Native Americans, but also about extraterrestrials visiting Planet Earth.
The unusual name, Fenimore, was so well-known in Russia that even children recognized it.
Fenimore was the middle name of James Fenimore Cooper, an early American novelist, creator of The Last of the Mohicans, who was so well known in Russia that “everyone” knew who he was (and he was especially well known by his unusual middle name).
Cooper is less well known in Russia now than he was a few decades ago. But he’s still far better known in Russia than he ever was in his native land of the USA. And at one point, he was very well known in his native land, one of the best-known writers in America.
The Mohicans believed that the purest and best creature on Planet Earth, among all the uncountable creatures here, was the white dog. For the Mohicans, a dog of purely white fur ruled over all other creatures because of its beauty, goodness, loyalty, and spiritual intelligence.
Modern city folk would be horrified by what the Mohicans did with the white dog in turn, because they believed it was the purest creature created by the Great Spirit: they sacrificed it.
What modern people don’t realize is that: one: the animal was sacrificed quickly and without pain; and two: the Mohicans believed the animal was instantly passing over into a world exactly like this one, except without the pain, as soon as it died.
The Mohicans believed the white dog was leaving this world of pain and going to another world exactly like this one except far more perfect than this one ever has been or ever will be.
This is a challenging paradox, even a contradiction: that there could be a world exactly like this one, except without the pain.
No more physical hardship, no more fear, no more boredom, no more sense of betrayal. No more endless feelings of injustice, no more nonstop struggle for existence and survival (mental, physical, and spiritual), no more loneliness, isolation and alienation, no more feeling of being abandoned by the Creator of the universe.
But the beauty we see, hear, feel, smell and taste here will still exist.
The sun on your head, the wind in your hair, the ground beneath your feet, the green, breathing beauty of the plants all around you would still nurture your soul, except more so.
The grizzly bear will still be there, but he will no longer tear your head off and devour you; instead he will roll around with you peacefully and playfully in the grass.
The fear of death, the one multi-pronged, many-leveled, myriad-layered primal emotion that perhaps generates all other emotions here in this world, even our sense of beauty, or especially our sense of beauty, will be gone there. But the sense of beauty will still exist. It will simply be increased, heightened to a level we can’t even imagine yet, here on Planet Earth.
I went camping this week with my kids and dogs, at Warren Dunes State Park in Michigan, ninety miles from where we live outside Chicago.
It’s only ninety miles away from Chicago around the bottom of Lake Michigan, but it feels like a different world where the raccoons outnumber the people ten to one.
There are a lot of raccoons in Chicago and environs but they still feel vastly outnumbered. Not so in the Dunes.
In the Dunes, I felt closer (or closer in a different way) to the sun, the wind, the ground, the green, the blue of the vast freshwater sea and the sky above it, the yellow sand, the raccoons, fish, and birds, and so was reminded of my own Native American heritage.
I have never had my blood tested. But as a child I was told over and over that I am part Native American. So for me, in spirit, no matter what the genetic testing would or wouldn’t say, I am indeed part Native American. Nothing could take that away from me now, not even science.
And since I’m also a lover of Russian literature, including a few of the great Russians who were nature lovers, like Tolstoy, Chekhov, and Turgenev, I have a love for the Russian love of Native Americans, the Russian love of nature, and the Russian love of James Fenimore Cooper.
Drifting along on an empty trail walk among wooded dune hills with my two Siberian Huskies and one pit bull, I was feeling the feeling of free discovery that can still be found, somewhere, in all fifty states of the USA, if you look in the right way and in the right places.
And I realized that the Indians really are still alive inside me, because I worship their worship of, and their belief in, the white dog.
Today we are debuting a new feature that yet has a name, but is part interview, part word association. I have presented Editor Dale Williams Barrigar with ten words (nine actually, the tenth is his choice). What follows are his replies. We hope that this might catch on and other lists will be given to other people in the future.
Leila
Ten Words
“The Drifter” (aka Dale Williams Barrigar, Doctor of Philosophy) has made these definitions as short as he could, knowing that brevity is the soul of wit.
Any statements he makes about “God” and so forth should be taken with a large grain of salt: because he’s not smart enough to pretend he knows what the Creator of the Universe is really up to – or why.
One: FEAR.
In many ways fear is the basis for everything in this world.
When we climbed down out of the trees, it was partly from fear (with a large mixture of curiosity).
And when we started running away over the ground trying to escape the Sabre-toothed Tiger, it was certainly from fear. (*See below.)
Hemingway called it “grace under pressure,” a paraphrase of which might be “not being a chickenshit.”
How one handles one’s fear/s is such a large part of “who you are” that it’s frightening.
ANXIETY, the much used modern word, is another term for fear.
Jesus nailed to the cross is such a universal image (even for “other people” on the other side of the world who aren’t “Christians”) because it’s based on fear (as well as compassion); and if you don’t know yet that we all get crucified in this life, one way or another, and usually many times, you’ve got a rude awakening in store. (Some of us know this as soon as we know anything.)
Fear of failure can be good, or bad, depending!!
(*The first time we escaped the Sabre-toothed Tiger on foot we realized we could escape, and almost felt free for the first time. And the first time we escaped must’ve had a large mixture of trickery involved, as well, since there’s no way we could’ve beaten the beast on speed alone, with only our feet. Call it: tricking the beast. And it’s just as important now as it ever was; usually, now, for different reasons.)
Two: HOPE.
Whales, wolves, and humans can all sing, but only birds can both sing, and fly. (I mean fly in reality, not in dreams or with mechanical assistance.) Perhaps some day “they” will create a drone that can both sing, and fly; but it will be an at least partially hideous thing; like Frankenstein with wings and tender vocal chords.
Emily Dickinson has forever made me think of a bird whenever I think of the word “hope” (“hope is the thing with feathers…that perches in the soul”) and without hope, the world wouldn’t be worth living in. Period.
Three: ART.
The German philosopher Friedrich Nietzsche (wildly, he always denied he was German and claimed to be Polish instead, which would be, in 2025, like an American denying he was American and claiming to be Mexican, instead, or Bob Dylan claiming to be an orphan cowboy from New Mexico instead of a comfortable Jewish kid from small-town Minnesota) said: “These earnest ones may be informed of my conviction that art is the highest task and the proper metaphysical activity of this life.” Another great German, Arthur Schopenhauer, agreed with him (before Nietzsche said so himself). So did Jim Morrison, one of Nietzsche’s most famous disciples.
We all know who “the earnest ones” are, if we think about it. They take themselves all too seriously, have CONSUMERISM as their religion, and are great at passing judgement on anyone just a little bit different from themselves; they appear in the White House, the halls of Congress, the pulpits of churches, the lecterns of all the colleges and universities, and even, or especially, in the book clubs and writing groups of all small, large, or midsized American cities.
REAL ART IS SOMETHING YOU HAVE TO BE WILLING TO DIE FOR. You don’t have to die for it; but you have to be willing to.
Four: LUCK.
“Luck” is all the good things that happen to us which we don’t deserve that help to turn us into better people – not monetarily richer, more fakely famous, or more “powerful” – but better. Often, with the best luck of all, we don’t even know about it until long after the fact. Maybe this means that we’re always lucky; or at least more lucky than we think we are, most of the time.
Five: FAITH.
Faith is the thing without which, Alfred, Lord Tennyson, said, he wouldn’t be able to eat his dinner. Because without faith, he wouldn’t have an appetite. He would be too full of fear, and it would make him not hungry. When I start losing faith in life, I know I’ve grown too tired again. For me, a lack of faith in life is the biggest sin there is.
It has nothing to do with believing we know just what God is up to. It has everything to do with believing there is always a reason to go on – even when we don’t know what it is. There is always someone watching you and cheering you on – even when you don’t know it. Don’t let them down. (If you don’t have a choice any more it’s a different story.)
Six: FUTURE.
The Future is everything. This is where, without doubt, all the most exciting things happen. Sometimes we forget that the Creator of the Universe has a plan, and it involves US. Our best moments in the present are lived in the future, if we’re doing it correctly. It’s not about escaping the present, it’s about intensifying it.
Like everything else it touches, modern American (hedonistic, nihilistic) CONSUMERISM, the religion of the United States, which has also devoured large chunks of the (human) globe elsewhere, both East and West, bastardizes the concept of the future.
It has nothing to do with what they’re trying to sell us yet again.
It has everything to do with what Art itself (at the highest levels, which are everywhere, even under your sandals) is all about.
Without the future, there is no Art, because as you work at creation, you’re always anticipating one or many moments in the future, near or far. Or you are unaware of what you’re doing, which isn’t art.
Seven: TRUST.
There have been people in this life I’ve trusted the second I met them – and I continued to trust them, even after they left me for dead in the dust.
There has been one person I’ve trusted the moment I started reading her fiction and her online commentary – and still do and always will trust, and even would and do trust with my life’s work: even though I’ve never met her in person. She’s that good of a good writer. And to be a good writer, you have to be good. Not perfect (because none of us are), but good. Zero exceptions.
Trust you to take it seriously is just one form of trust.
Eight: FAMILY.
Not all family members are blood related, though they’ve probably spilled the same kind of blood – of their own, I mean (mostly).
Nine: OBSESSION.
Obsession can lead to a compulsive disorder, or to the perfection of the Mona Lisa, depending on what one does with it.
Sensual/sexual romantic obsession is, by far, best for the artist when it’s sublimated. Leonardo and Michelangelo spent zero time scrolling through dating app’s while remaining obsessed with romantic beauty.
Ten: CREATIVITY.
It’s Everything (all around us), and it’s everything (worth fighting for).
Your life has to be your first art, even when (or especially when) you pour everything else into your art.
And when we do this, we’re imitating (in a good way, and possibly without knowing it) the Creator of the Universe.
(Header image “Mary” by the Drifter and “Drifter” by the Drifter)
Thinkings Upon Hermione, Shakespeare’s Queen; Or
A Phantom of Delight
“She was a phantom of delight / When first she gleamed
upon my sight; / A lovely apparition, sent / To be a moment’s
ornament…” – William Wordsworth
This week The Drifter offers thoughts upon one of Shakespeare’s heroines in honor of Leila Allison, a poet who keeps a large picture of Shakespeare in a prominent spot in her workspace, and sometimes can feel The Bard’s eyes following her around the room as she creates.
Such a fact is not paranoia nor hubris; it is a full-on engagement with The Bard that is a rare thing these days, despite The Bard’s continuing presence seemingly everywhere. Despite the fact that he is “everywhere” as the Western World’s preeminent writer, there are few creative writers these days who have the courage, the ability, or the dedication to engage with The Bard in the way Leila Allison has, and does.
The following reflections concern one of Shakespeare’s lesser known major characters (overshadowed by Cleopatra and Juliet, among others) who would have won her author immortal literary fame of a certain species all on her own, even if Will had never written a line about Juliet, or Cleopatra.
Now bring on the Queen.
Specifically, Queen Hermione.
Shakespeare’s Hermione is a beautiful queen, and a beauty
queen, filled with virtue (overflowing goodness), steady and true (and pregnant).
But her goodness makes her vulnerable to other, less good, people.
She becomes a total victim of her husband’s crazed jealousy.
She does him a favor. Talks his friend into staying over, like he asked her to.
Next, because he got his wish, the king gets paranoid.
He starts thinking the two of them (best friend and wife) must be up to
something together, if the friend agreed that fast.
The king’s paranoia undergoes the snowball effect.
Her odor and her very beauty begin to scream inside him; soon he even starts believing that his friend is the father of his own child; which may be as twisted as it gets on that level.
This king’s self-centered, power-hungry delusions (believing things that
aren’t true) lead him to the basest cruelty.
To wanting to crush whoever won’t do what he says. And so he does all kinds of nasty things to Queen Hermione. Up to and including putting her in chains, throwing her in prison, killing her son, and taking away her daughter right after she’s born. The Queen dies from grief.
But at the end of the play, William Shakespeare gives his good queen her due, as if he couldn’t let her go just yet.
Some of her fans and followers have constructed a statue of her. She rises from this statue of herself, in front of everyone: resurrected, which means brought back from the dead.
Brought back to life.
This is how she said goodbye to the King when he sent her to prison:
Adieu, my Lord:
I never wished to see you sorry; now
I trust I shall.
Anyone who can remain that calm when falsely accused and sent to prison for it has got style in Bukowski’s sense of the term; and can stand out; is one of the best.
We all get falsely accused at times (maybe not sent to prison for it; maybe so).
Someone like Queen Hermione can show you how to act when “they”
are coming down on you.
This is one thing Jesus meant when he said to turn the other cheek.
When they’ve got you, whether you did it or not, your best bet is to play it cool.
Both inside yourself AND with them.
Shakespeare is also saying there are resurrections that happen to us WHILE WE ARE STILL ALIVE, IN THIS WORLD, LIVING OUR NORMAL LIFE.
We get reborn every single day (we have another chance tomorrow) or even every second that ticks by in some cases.
(Sometimes time speeds up; other times, it goes way more slowly…but who here has ever seen it stop…)
And the gentle Bard surely seems to be implying there will likely be another,
very different, resurrection at the end of our own earthly lives.
Crucial END NOTE from The Drifter: This bare bones retelling of Queen Hermione’s life was written from memory; as such, The Drifter takes no responsibility for any minor (and likely meaningless) little things he may have gotten wrong in briefly recounting this narrative.
The Drifter first read THE WINTER’S TALE, by The Bard, well over thirty years ago, when he was a student at Columbia College Chicago, in a class conducted by the great Shakespeare scholar Peter Christensen.
Thirty years later almost to the day, The Drifter espied Professor Christensen, an old man now, sitting alone in a coffee shop in a northside Chicago neighborhood not far from the lake, intensely engaged in the reading of Shakespeare’s Sonnets. (The Drifter waited around until he could see what the book was, without ever approaching the professor.)
Since The Drifter read the play over thirty years ago (twice) and hasn’t looked at it since, he takes no responsibility for the tiny meaningless things he may have gotten wrong, but he does thank Professor Christensen, for reading The Sonnets alone in a coffee shop as an old man; and for his dramatic readings from Shakespeare’s HAMLET, THE MERCHANT OF VENICE and THE WINTER’S TALE well over thirty years ago, in a seventh-story, industrial-looking classroom on Columbia College Chicago’s downtown campus.
I don’t know if you are still here with us; but I remember looking out the high windows, watching the blues of Lake Michigan, and listening to your voice bringing Shakespeare alive.
It was during the darkest, deepest heart of the covid pandemic in the early part of the 2020s. My daughter and I were driving along on Roosevelt Road just outside Chicago, USA. I was in the front seat behind the wheel and she was sitting in the back seat on the other side of our modest automobile (Lou Reed was singing from the speakers). It was wintertime, so the sun had sunk very early, too early, it seemed; the darkness around us was the coldness of a northern Illinois winter post-holiday season, with the wind battering the car.
That was when she told me that herself, my other daughter (her twin), and my ex-wife (their mother) had recently met nine brand-new puppies.
The dogs had been discovered in an alley somewhere in Texas, with their mother, and shipped north to Chicago by the rescue agency. The woman who was fostering these animals had run into my daughters and ex on the street. Somehow they got to talking and she told my daughters about her new rescue project, which was to foster these nine new dogs and their mother.
The nine new pups were half Siberian Husky and half pit bull, with the Husky side of the appearance and personalities being much more prominent, for some reason, than the pit bull side, even though their mother looked like a one-hundred-percent pit bull.
Their mother’s name was Margaux. She was one year old. All of her fur was of the purest, cleanest white imaginable, and she had bold, bright, brilliant, very blue eyes.
As soon as I saw her she reminded me of my dog, Cowboy, who had passed on four years before. Cowboy was about twice Margaux’s size, brown and white with brown eyes (he was born with blue eyes that later turned brown), but there was something about the two dogs that seemed uncannily familiar.
When I met Margaux she immediately walked over to me and started nuzzling my leg, asking for petting. It was as if we already knew one another. And I felt like we really did know one another. The second I saw her I knew I would be adopting at least one of her puppies.
The nine puppies were like watching 101 Dalmatians. They had a habit of all rolling in a pile all at once, wrestling with one another. They would tussle, toss, nip, bounce, yip, zip, wag, fang, bite at each other, flounce, jounce, jump, prance, dance, charge into each other, fall down, dart around, jump into your lap if you were sitting on the floor among them, look up at you, stretch, flop onto their backs, stick their tails in the air, shake themselves off, scratch their ears with their back paws, howl, yowl, laugh, smile, grin, pant, bounce around some more, crash into each other some more, flop around, jump up, run, walk, jog, teeter, totter, fall, spread, splay, spoon each other, roll over, box each other with their paws like cats, leap, jounce, bounce, and jostle all over the floor while you sat in the middle of them. And this was all during the first five minutes.
One of these little dogs was the biggest of them all. When the other pups would sleep in piles on top of each other, he would always go off into a corner of the room to sleep by himself, mostly half sleeping while watching the rest of them from a distance from the corners of his amazingly alert eyes. He had the longest fur, the most human expressions and was the pushiest, biggest, happiest, strongest, most intelligent dog of them all. He was the pup who started challenging his mother for dominance, in a friendly way, while all the other pups were still following her lead.
And he often had his sidekick with him. This other pup was “lean and mean” in a good way. His one shockingly blue eye and his other startlingly brown eye were prophetic and symbolic of his inherently split (not to say schizoid!) disposition. As a full-grown dog, he would be able to nail a squirrel and even a rabbit, much less an opossum, with a deadly accuracy, skill and ease that would stun the viewer of such an event (we always try to stop him but are not always able). And yet, he is one of the sweetest and most gentle dogs, otherwise, you could ever care to meet, someone who is even afraid of little children, when he isn’t trying to guard them, which he usually is whenever they’re around.
The reason we didn’t adopt Margaux, their mother, along with these two pups was waiting at home. Her name is Bandit, a pit bull with the greatest sense of humor of any dog you ever saw, and the strongest jaws you can probably imagine.
Bandit stepped in out of the blue when Cowboy, my beloved pit bull, passed on over the Rainbow Bridge (where he is waiting for us; I am sure of it). Bandit helped save my life by her presence during one of the toughest periods of my life I’ve ever gone through (I’ll skip the details about that for now). She tends to get a bit aggressive with other female pit bulls, especially when they’re on her own territory, so we had to let Margaux go. I heard Margaux is now living with a friendly family on a farm somewhere in Iowa where she has lots of room to run and play with other dogs. I hope so.
We named the leader Boo, after Bucephalus (Alexander the Great’s favorite horse), and the Sancho Panza dog we named The Colonel, after Elvis’s pal (and manager).
Bandit, Boo, and Colonel are all black and white, with almost exactly the same markings, almost like a miracle.
Life with these three animals in it is infinitely enhanced, endlessly better than it could ever be otherwise without them. It’s probably fair enough to say that I would die for any of these animals if I had to (like I would jump in front of a car to try and save them, if it ever came to that). They would do the same for me and my kids, and I know this for a fact because I’ve seen them try to do it when they thought we were in danger.
A few years ago I heard a story in the local news about a teenaged boy who ran back into his burning-down house to try and save his dog who was trapped inside. He wasn’t able to make it back out and both himself and his animal met their end together in the flames, and mostly the smoke. Their bodies were found side by side. The news reporter talked about it like it was the most tragic thing that ever could have happened, a bad decision made by a naïve child.
My heart goes out to the boy’s family in every way you can possibly imagine, but that news reporter was deadly wrong. Only the good die young. If there is a heaven (and I’m almost certain there is, I don’t even know why), that boy and his dog are in it. And they are together: forever now.
THE DRIFTER sometimes calls himself Dale Williams Barrigar, MFA, PhD.
Saragun Springs 