27 June 1969: It’s impossible to fault Seamus Heaney's clean language and sensuous delight

In 1969, the poet Anthony Thwaite reviewed Seamus Heaney's collection Door into the Dark, alongside other newly-published works, under the heading "Country Matters". He found Heaney's poems to be without peer, but also strangely exotic in their appeal.

Door into the Dark
Seamus Heaney
Faber 15s

Ingestion of Ice-Cream
Geoffrey Grigson
Macmillan 30s and 12s 6d

Sandgrains on a Tray
Alan Brownjohn
Macmillan 30s and 10s

Arias from a Love Opera
Robert Conquest
Macmillan 30s and 8s 6d

New Numbers
Christopher Logue
Cape 25s and 12s

It may be that in our now densely urban Britain we tend to romanticise and overvalue the almost lost world of thatchers and farriers and rat-catchers and wild predators. A foreigner reading some recent English verse might imagine that we spend most of our time behind the plough or tickling trout, and that the town is still alien to us. I’ve had this in mind while reading Door into the Dark. As in Seamus Heaney’s much praised first book, Death of a Naturalist, the setting is usually rural Ireland and the exercise one of acute natural perception. ‘The Forge’, the poem from which the book takes its title, packs a lot of nicely phrased detail into its 14 lines (‘Inside, the hammered anvil’s short pitched ring./The unpredictable fantail of sparks/Or hiss when a new shoe toughens in water’); ‘Rite of Spring’ is a laconic little piece of symbolism about de-icing a water pump, and ‘A Lough Neagh Sequence’ is an attractive group full of well-observed fishermen’s craft. It’s impossible to fault the clean language, sensuous delight, concise and modest statements; and I’m sure it’s all completely authentic. But I’m equally sure that the appeal of Heaney’s work is of an exotic sort, to people who can’t tell wheat from barley or a gudgeon from a pike. His poems are of a different, neater order from those of Ted Hughes, but I think he must be counted as one of what someone has called the Tribe of Ted; compare Heaney’s ‘The Outlaw’ with Hughes’s ‘The Bull Moses’, and see how both dwell lovingly on the animal as an image of massive power. In Heaney’s poem:

The door, unbolted, whacked back against the wall.
The illegal sire fumbled from his stall
Unhurried as an old steam engine shunting.
He circled, snored and nosed. No hectic panting,
Just the unfussy ease of a good tradesman;
Then an awkward, unexpected jump, and
His knobbled foreign straddling her flank,
He slammed life home, impassive as a tank...

Turbines and pylons for the 1930s: bulls for the 1960s. It’s an odd progression.

There’s a good deal of close looking at Nature, too, in Geoffrey Grigson’s new book, sometimes of a clinical sort, with qualifications with havering and hedging so that poems get lost in modifying brackets: quiddities become boring when too much insisted. Better are the asperities of the combative Grigson, dismissing MacDiarmid in a quatrain, tossing a squib at TV’s talking heads, observing a marriage in ‘Academic Affair’. Only once does he sound a more generous, poignant note, in ‘Old Man by a Lake in June’, which I find the best poem in the book. Here the details are restrained and economical: too often they become a dense clutter, as in ‘All Saints Occasion’:

But looking down out cliff, I see a house-spout
emitting steadily rain-water which curves, then
falls adding a stalactite crystal-grey
to now yellowed stalagmites beyond of Lombardy
poplars unbending, long in a river-bordering line dead straight

Heaney’s rural Derry, Grigson’s riverside France, are not only geographically but temperamentally remote from Alan Brownjohn’s territory, in which (in ‘A 202’) he goes.

Journeying between wired-off bombed lots glossy
                With parked Consuls, making diversions
Round bus depots and draggled estates
In circumlocutory One-Ways,
Netting aquaria in crammed pet store windows,
                Skirting multi-racial bingo queues...

To call it Larkin country is simply shorthand, drawing attention to the fact that both Larkin and Brownjohn write from the England that’s readily recognisable to most of us. What Brownjohn does with it is very different. Where Larkin is concerned with precise though resonant recording of moods (much more emotionally than he is generally given credit for), Brownjohn is intent on thinking in verse; there is a strong thread of prose argument. Thus ‘The Clouds’ begins:

The craftsmen in my line bred out.
I drive, but could I mend a fuse.
My father handled founts of words
My brain would catch and fingers lose.

I find fair excuse, to serve:
There has, in our society,
Been ‘social change’, which makes these skills
Much less of a necessity.

The poem delicately and skilfully goes on to develop the debate from there, but already the danger is apparent: that prose argument can easily slide into the prosaic. And Brownjohn, for all his sensitive and scrupulous intelligence, too often lets this happen.

It doesn’t matter – is, indeed, part of the dry humour – in such lighter poems as ‘Somehow’ (which ‘satirises not the provinces but a certain provincial habit of mind’) and the trouvailles of ‘Common Sense’; but it runs to tediousness in ‘Winter Appointment’ – yet another poem about going to the dentist, a theme which by now seems ready for some barrel-scraping editor to make an anthology of. But I’m grateful for the observant and fine-drawn insights throughout Sandgrains on a Tray, that power which Brownjohn (in a memorial poem on Verson Watkins) isolates as giving ‘all quirks and details a sort of odd wonder.’

It seems to me that in his poems Robert Conquest’s problem has always been to get his intelligence and his impulses to mesh. You can see it in his first and second books (Poems, 1955, and Between Mars and Venus, 1962): the successful pieces are those in which you recognise that a warm rush of feeling has suddenly suffused the bony intellectuality and the poet has stopped frigidly cogitating on ‘art’ and ‘verse’. This is true of the new book too, in which some sort of ratio could be worked out showing the more warmly ‘the thing seen’ in the foreground, the better the poem. Examples are ‘Existences: Zurich’, ‘Far West’, and ‘Then’ – this last a well-focused wartime memory, handled with greater relaxation than Conquest generally allows himself. I wish, too, he would give his sense of the ridiculous (particularly the sexually ridiculous) greater scope: it winks out from ‘Revue Bar Strip’, but the taste for imported abstractions too often seems to win.

Christopher Logue sometimes looks like the licensed jester of the spasmodically dying capitalist West, the decorative rebel tolerated for his amusement value by the corrupt and effete masters whom his performances ostensibly satirise. Yet his 1959 book, Poems, had some excellent things in it, ranging from the ‘after Neruda’ lyrics on which ‘Red Bird Dancing on Ivory’ was based (one of the very few successful poetry/jazz combinations) to the Brechtian ‘Story About the Road’. Later there came his free but eloquent Iliad fragment, ‘Patrocleia’ (disappointingly followed by ‘Pax’, in which he appeared half-hearted not only about Homer but about language too). New Numbers is a ragbag of what Logue has been up to since: parts which read like variations, on those Private Eye ‘True Stories’ he assembles (see last week’s NS for an example), cheeky bagatelles (‘Come over here and sit on my sofa./I want to kiss you and lick you all ofa’), a ballade ‘for four organised criminals’, several black comic turns. It’s an entertaining collection, but terribly thin and perfunctory too. The pop poetry movement has overtaken him, so that Adrian Henri and Co. are reaping where Logue sowed; inevitably the whole thing looks a bit tired, as if he felt that poetry was, after all, a pretty futile occupation.

The poet Seamus Heaney, in a portrait taken in 1995. Photo: Getty
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Marc Maron: a conversation with the anxiety co-pilot

Now that the interview-based podcast WTF has had millions of downloads and featured guests from Iggy Pop and Barack Obama, what does its host Marc Maron want to say?

Richard Pryor decided to talk about race. Sam Kinison used his fame and his family history to talk about God. Bill Hicks asked why nothing produced in America seemed quite worthy of the people who consumed it. Now that the intimate, interview-based podcast WTF has had millions of downloads on iTunes and has featured guests from Mel Brooks to Iggy Pop and, this summer, Barack Obama, what does its host, the comedian Marc Maron – adopter of stray cats, recovered addict and vinyl hoarder – feel he has to say?

“I think the type of conversations that I have on the show are something that is missing in our lives,” Maron told me one recent Friday, down the line from the garage in the garden of his home in Highland Park, Los Angeles, where WTF has been recorded twice a week since 2009. “We’ve lost the knowledge that it’s not that hard to have an hour-long conversation with someone. You’re built to carry whatever problems they have. I think it’s good for the heart.”

If the Maron family crest bore a motto, it might be that timeless adage: “Wherever you go, there you are.” Born in 1963, Maron was raised by a real-estate broker mother and an orthopaedic surgeon father, first in New Jersey, then in Alaska, then in Albuquerque, New Mexico. “My father is and was both an overactive hypochondriac and a physician,” he wrote in his 2013 memoir, Attempting Normal, “which is a bad combination.” After studying English at Boston University, he began performing stand-up comedy at the age of 24.

“I don’t think of myself as a joke guy,” he told me. “Most of what I do is creating a dialogue around my own problems. Some people call it ‘navel-gazing’ but I’d prefer to call it ‘compulsive self-awareness’.”

And there have been many problems. Maron, now 51, began his 2013 comedy special Thinky Pain by telling the audience in the basement of the Village Gate nightclub in New York that he didn’t “have a lot of respect for people that don’t have the courage to lose complete control of their life for a few years”.

When Maron was 35, unhappily married, hoovering up booze, weed and cocaine most evenings, he met a beautiful aspiring comedian 12 years his junior, who told him he looked dreadful and offered to help him get sober. And she did, more or less. He divorced his first wife and pinned his hopes on his second. By 2009, he was living on the US west coast, divorced for a second time, barely able to work and newly dismissed from the morning talk show he’d co-hosted on the left-leaning Air America radio network.

“It was a period where I needed to talk a lot,” he said, “but also to sort of re-engage with something I think I had practised as a child: being part of somebody else.” With the former Air America producer Brendan McDonald, Maron began recording conversations with comedian friends, seeking advice, delving into their lives. He asked stock questions, such as “What did your old man do?” and “Who were your guys?”, as if they might provide some clue to where he had gone wrong. Then people started to listen.

“I started getting emails saying somehow or other the dialogue with my guests, or my monologues, were making people feel better or getting them through dark times,” he said. “I never anticipated people would get that type of help from the show.”

In a recent episode with Ian McKellen, Maron explained to the British actor that his listeners were “sensitive, slightly aggravated, usually intelligent people”, not so much “a demographic, more of a disposition”. By 2010, WTF had attracted a cult following. Robin Williams came to the garage and talked about his depression. Maron’s fellow stand-up Todd Glass came out as gay on the show after a string of suicides among young LGBT people. Friends whom Maron had known throughout his career, including David Cross, Sarah Silverman and Bob Odenkirk, joined him to reminisce. His 2010 interview with Louis CK, arguably the best-known US comedian of recent years, was voted the greatest podcast episode ever by the online magazine Slate.

“Comedians in their infancy are generally selfish, irresponsible, emotionally retarded, morally dubious, substance-addicted animals who live out of boxes and milk crates,” Maron wrote in his memoir. Yet, as they mature, they can become “some of the most thoughtful, philosophical, open-minded . . . creative people in the world”.

“The best comics are people that have taken the chance to live a life independent of mainstream culture and expectations,” he told me. “They’re constantly looking for an angle on the information coming in. They write things down. It’s the life of a thinker, or a philosopher, or poet – however you want to put it.”

I suggested that poetry was an ideal analogy for comedy, not only because poets reframe reality in a truthful way but also because they can be savage and resentful, particularly to fellow poets. It’s a fact Maron openly concedes about himself.

“I’m the clown that thought Louis CK’s show Louie should be called F*** You, Marc Maron,” he said at the 2011 Just for Laughs Comedy Festival in Montreal. The episode of WTF with Louis CK, a friend since the late 1980s, is remarkable not only for the moment when CK becomes audibly emotional as he discusses the birth of his first child, but for the way in which he unflinchingly airs his grievances with Maron, who confesses to envying CK’s success so much that they lost contact for a time. “You were being a shitty friend by being jealous,” CK says. “I could’ve used you . . . I got divorced. I got a show cancelled. I could’ve used a friend.”

So, in 2015, with a TV series about his life on the IFC cable network concluding its third series, the widely discussed interview in which Obama opened up about parenting, gun control and racism in the US and a series of high-profile appearances in Dublin, London and Sydney booked to showcase new material, surely the glass at last looks half full? “Maybe,” he said. “There are some people whose ego is able to accept the love and adoration of an audience. I’ve always been one to question that.”

Yet the improvements to his life – recognition, financial security, reconciliation with old friends – are undeniable. “Most creative people move through a tremendous amount of insecurity, which can turn to hostility. But the podcast became socially relevant and some of the insecurities dissipated. I could accept myself, for the most part, and realise that all the hard work I’d done for half my life had manifested into something that connects with people.”

Maron’s biggest anxiety today, he explained at the end of our talk, before opening the garage door to face the day, is that he’s “swamped with work all the f***ing time”.

“I beat myself up feeling like I should be out in the world, seeing a play or some art or something. Often, when I do monologues, I think, ‘I’ve got nothing to talk about.’ But then I go on and talk about nothing.”

The truth is that Marc Maron isn’t Richard Pryor or Bill Hicks – but that’s OK. We live in a different time. Perhaps what listeners need most is not more opinions, but a little help getting out of their own way: a co-pilot to navigate the anxieties of living day to day. “That’s exactly right,” he said. “The little things.”

Marc Maron performs at the Southbank Centre, London SE1, on 3 and 4 September

Philip Maughan is Assistant Editor at the New Statesman.

This article first appeared in the 03 September 2015 issue of the New Statesman, Pope of the masses