Through all the social turmoil and fashionable change of the period since the end of World War II there were those who continued to ply their traditional craft quietly and well — Richard Wilbur, born in New York City in 1921, was one of those. Wilbur was educated at Amherst College, taking his B.A. in 1942. He served in the U.S. Army from 1943 to 1945; upon his discharge he attended Harvard University where he took an M.A. in 1947. He became an assistant professor there in 1950, moved on to Wellesley College in 1955, and settled into Wesleyan University two years later, remaining there except for academic excursions until his retirement.
Among his contemporaries, Richard Wilbur most consistently developed and maintained much of what was best in the post-Modernist academic style. He continued to be, through the 1960-80s, that rare phenomenon of contemporary literature, a man of letters. To many critics Wilbur appeared to be a poetic throw-back to the original mainstream of American poets deriving from the British tradition, representatives of which include Longfellow, Whittier, Poe, Robinson, and Frost — that is to say, the formal traditionalists. That this line of descent is still viable has been often disputed since 1960, yet Wilbur's reputation steadily rose over the years despite attacks on his formalism, the elegance of his diction and style, and the equanimity of his vision.
Wilbur's books include Ceremony (1950), Things of This World (1956) which received both the Pulitzer Prize and the National Book Award; Poems 1943-1956 (1957); Advice to a Prophet (1961); The Poems of Richard Wilbur (1963); Walking to Sleep (1969); Seed Leaves (1974), and New and Collected Poems (1988). Essentially a poet of ideas, and therefore in one sense at least a classical rather than a romantic poet, Wilbur wrote poems constructed in such a way that his themes stood out clearly before they were transformed into, anchored by, the images of the poem "Love Calls Us to the Things of This World":
And the heaviest nuns walk in a pure floating
Of dark habits,
Keeping their difficult balance.
Another example of this method is his poem "The Aspen and the Stream" which is a dialogue between an idealist, the aspen (whose conversation is cast in stately heroic couplets) and a cynic, the stream (who speaks in quick iambic trimeter quatrains rhyming abab) (205). The tree addresses the stream,
Beholding element, in whose pure eye
My boughs upon a ground of heaven lie —
and the stream responds,
Why should the water drink,
Blithering little tree?
Think what you choose to think,
But lisp no more at me.
The verse forms themselves help to characterize the "persons" engaged in this argument, the optimism of the aspen showing forth in the stately measures of the long line, and the stream's pessimism in the quicker, livelier lines running through the debate.
Donald L. Hill wrote in his book Richard Wilbur that there were four overlapping qualities in Wilbur's work, "a speculative and logical temper, sharp and true observation, technical virtuosity, and a kind of amused good humor." (19) Each and all of these are clearly characteristics not merely of the poems, but of the poet who wrote them. A consummate craftsman and therefore, assumedly, almost totally a conscious writer, Wilbur nevertheless held to a neo-romantic notion that took possession of the poetry of the 1960s that "the poem chooses its own form," as though it were a living organism rather than an artifice of language whose development is controlled by the writer. In no contemporary poet did this split-minded position appear to be so anomalous; in none was the contradiction between theory and practice so obvious as in Wilbur who, in his best work, gave as much pleasure through skill and contemplation as through vision and "inspiration," for of all his peers Wilbur was consistently the most overtly formal poet.
Wilbur, like Auden, used many of the standard verse forms of the English tradition, ranging from alliterative, strong-stress Anglo-Saxon prosody in such poems as "The Lilacs" and "Junk" (pp. 118 & 185) —
An axe angles
from my neighbor's ashcan
It is hell's handiwork, ;
the wood not hickory,
The flow of the grain
not faithfully followed.
— to the "Sonnet," as in the poem so titled (235). In this formalism Wilbur defied the movement of most American poets since the 1950s toward so-called "organic" poetry, an extension of the undeveloped British tradition of lineated prose — that is to say so-called "free verse" — begun by Christopher Smart and William Blake in the 18th and early 19th centuries, and by Martin Farquhar Tupper who influenced the American Walt Whitman in the later 19th century.
The origin of English prose poetry lies in the 17th-century translation of the King James version of the Bible. It was developed to a degree in the mystical and prophetic books of William Blake, beginning with The Book of Thel (1789) and ranging through Milton and Jerusalem, (both published in 1804); in the posthumous Rejoice in the Lamb (1839), written from 1759-1763 by Christopher Smart; popularized in both Great Britain and the early United States by the English poet Martin Farquhar Tupper whose Proverbial Philosophy (1838) sold a million copies in this country, ten years before America's first major prose poem, Edgar Allan Poe's Eureka (1848), and seventeen years before Whitman's influential book of prose poems, Leaves of Grass (1855). Many of the Modernists claimed Whitman as a precedent unique to the New World. A century after Whitman, however, few of the Academic Poets, including Wilbur, were using his mode, though it would experience a resurgence beginning in the 1950s at the hands of other schools of poetry.
The epitaph "R.I.P. Richard Wilbur" is from Wesli Court’s Epitaphs for the Poets, by Lewis Turco, Baltimore, MD: BrickHouse Books, (www.BrickHouseBooks.com) 2012, paperback, ISBN: 978-1-938144-01-1. All rights reserved.
Thanks to Nigel Holt for introducing me to this performance (https://www.youtube.com/watch?v=QUcTsFe1PVs) of a portion of The Epic of Golgamesh by Peter Pringle, but of course no music has actually come down to us from the Sumerian era for the very good reason that neither musical notation nor tape recording had yet been invented, and no one really knows what the music sounded like, though one may make guesses from current Middle-Eastern music, as Pringle seems to have done. Nor do I know of any original musical instruments that survived the aeons. Third, this “beginning” of The Epic of Gilgamesh is not like any version I have seen, including my own version, The Hero Enkidu: An Epic.
Those who are interested in such things as epics are likely to know that The Epic of Gilgamesh “is, perhaps, the oldest written story on Earth. It comes to us from Ancient Sumeria, and was originally written on 12 clay tablets in cunieform script,” the Academy for Ancient Texts avers on its Web page. “It is about the adventures of the historical King of Uruk [Erech, modern Iraq] (somewhere between 2750 and 2500 BCE).” In fact, however, it is an amalgamation of two stories, the older having to do with the adventures of a most likely mythological person named “Enkidu,” and the second about an ancient King of Erech.
Over the course of no one knows how many centuries, the two tales of Enkidu and Gilgamesh became intertwined and it is in this form that Gilgamesh has come down to us in various versions and languages. To blend the earlier tale of Enkidu with the later doings of Gilgamesh, apparently in order to ascribe to the latter many of the feats of the former, the pair came to be seen as in some essential ways twins, even to the point where they look alike, for the King is a bit taller, it seems, and his close companion Enkidu is broader.
What I have attempted to do here is to cut away from the Gilgamesh epic those actions and events that can quite clearly be ascribed to the older Enkidu and to write his own tale in the manner of the author of the anonymous Medieval epic titled Gawain and the Green Knight, that is to say, in cantos of the strong-stress metric line called Anglo-Saxon prosody with appended five-line accentual-syllabic metrical tails called “bobs-and-wheels.”
I do not claim to have restored the Enkidu epic, nor am I writing history: I am still writing fiction, like the original author(s), and I could not absolutely separate Gilgamesh and his companion. What I do claim is that I have given back to Enkidu what pretty clearly is his tale, and I hope I have written it in a comprehensible and interesting way for modern audiences.
My sources are few and select. I used primarily An Old Babylonian Version of the Gilgamesh Epic, etc., by Morris Jastrow, Jr., and Albert T. Clay, New Haven: Yale, 1920, supplemented by “Monsters from Mesopotamia,” an illustrated essay by Robert Lebling, in my favorite periodical of many years’ standing, Saudi Aramco World, Vol. 63, No. 4, July-August 2012, which gave me the idea for my endeavor, the first little bit of which was a sestina in Anglo-Saxon prosody with bobs and wheels added titled, “The Green Knight and the White” which appeared in a print journal, Mea'sure, in 2015 and which is appended to the text in the Afterword of The Hero Enkidu: An Epic by Lewis Turco, New York: Bordighera Press (www.BordigheraPress.org ), VIA Folios 107, 2015, 101 pp. ISBN 978-1-59954-098-6, trade paperback.
CORRESPONDENCE
Dear Lew,
We returned a couple of days ago from our annual little vacation in Rockport, MA, where I had the opportunity to read your poem/translation/adaptation The Hero Enkidu, which I very much enjoyed. It is beautifully done, inventive, and precise in diction, viz, the several words signifying that Lilitu is a dangerous woman (as you know, whore is cognate with L. carus, and G. hetaira is fine since Lilitu has some of the requisite stature). Needless to say, you (il miglior fabbro, as Eliot might put it) manage the verse forms flawlessly. In short, it is a pleasure to read.
Enkidu puts me in mind of the many exotic, mostly Asian, works our students at New Paltz were required to read in Freshman English back in 1963. Shifting to theShakuntala of Kalidas, the Genji of Lady Murasaki, and the Monkey of Wu Cheng'en was a challenge for someone who had been teaching McTeague in Cleveland just the year before. Had you done Enkidu then, surely it would have been on our reading list. (I dimly recall that we did look at the Gilgamesh, perhaps in some anthology.)
Of course your use and discussion of verse forms, especially that of the Gawain poet, prompts me to think of the many times I have taught Gawain and the Green Knight over more than forty years (seventy by my estimate), not to mention my exposure to Old and Middle English literature at Columbia. In retirement, verses still swim around in my mind randomly but at appropriate moments, for example, as I pass a cemetery, “At the round earth's imagined corners, blow your trumpets, angels...”. There is even the banal example, as I watch a Yankee game, and the batter Didi Gregorius is announced, “Gregorius se halga papa anwearde on thisum daege heofonwarde” (not to be pedantic, but excuse the respelling and lack of diacritical marks).
There is also, in your postscript, some discussion of the vernacular in literature, in which I have for decades been interested particularly with reference to Sicilian “dialect.” There is no region of Italy which has poured out such a stream of dialectal or dialect-based literature as Sicily, and the contribution to Italian literature is considerable: Capuana, Verga, Pirandello, Vittorini, Sciascia, Quasimodo, Lampedusa, et al. Andrea Camilleri, who is still active, is published world-wide in translation, however unfortunate translation is in his case, for his novels, the best known of which are detective stories featuring Inspector Montalbano, are brilliantly written in macaronic Italian/Sicilian but are flattened by translation.
This is nothing new: Dante thought (De Vulgari Eloquentia) literary Sicilian the best of the 13th-14th century Italian dialects.
So in perhaps a tangential way you are part of a great tradition. Lingua americana in bocca siciliana.
By Lewis Turco. Listen to him read his poem, "Bad Dad."
My son told me last evening
Something I did not know:
How bad a father I had been
While he had time to grow,
So now that he's done growing,
And his life has turned out bad,
It's all my fault because I was
A failure as a dad
Not to him alone, he said,
But his older sister, too,
Who'd hated him he'd realized
Since he was only two.
Her two divorces both were owing
To my incessant ire,
As was his own failed marriage to
The girl of his desire
With whom he'd lived quite happily
For what had seemed like ages
And married on a whim one day
While they were in Las Vegas.
Oh, by the way, did i have some
Painkillers I'd not used
From my aortal stent? His girl
Had been badly abused
After her accident last spring
By doctors who refused
To treat the pain she suffered still.
I said that I recused
Myself because I did not know
The girl of whom he spoke
And what he asked was illegal --
Couldn't she smoke a toke?
I guess she can't because my son
Replied he could not handle
One more moment in the light
Of his father's guttering candle.
Farewell. My daughter and my son,
Farewell, familial dream,
Farewell as well to you, Bad Dad,
And to my self-esteem.
Lew, your "Bad Dad" poem keeps making me weep -- so why do I keep reading it? I think maybe it's that somehow having somebody else write down what would be one's own worst nightmare is bizarrely comforting. I don't know. But indeed, sad stuff.
Stumbling onward as one tends to do, Cl.
Oh, Lew, this poem! It should be as well known as "This Be the Verse." -- MK
THIS BE THE VERSE
By Philip Larkin
They fuck you up, your mum and dad.
They may not mean to, but they do.
They fill you with the faults they had
And add some extra, just for you.
But they were fucked up in their turn
By fools in old-style hats and coats,
Who half the time were soppy-stern
And half at one another’s throats.
Man hands on misery to man.
It deepens like a coastal shelf.
Get out as early as you can,
And don’t have any kids yourself.
HEAR, NATURE, HEAR; DEAR GODDESS, HEAR!
By William Shakespeare (from King Lear)
Suspend thy purpose, if thou didst intend
To make this creature fruitful!
Into her womb convey sterility!
Dry up in her the organs of increase;
And from her derogate body never spring
A babe to honour her! If she must teem,
Create her child of spleen; that it may live,
And be a thwart disnatured torment to her!
Let it stamp wrinkles in her brow of youth;
With cadent tears fret channels in her cheeks;
Turn all her mother's pains and benefits
To laughter and contempt; that she may feel
How sharper than a serpent's tooth it is
To have a thankless child! Away, away!
FOR MY DAUGHTER
By Weldon Kees
Looking into my daughter’s eyes I read
Beneath the innocence of morning flesh
Concealed, hintings of death she does not heed.
Coldest of winds have blown this hair, and mesh
Of seaweed snarled these miniatures of hands;
The night’s slow poison, tolerant and bland,
Has moved her blood. Parched years that I have seen
That may be hers appear: foul, lingering
Death in certain war, the slim legs green.
Or, fed on hate, she relishes the sting
Of others’ agony; perhaps the cruel
Bride of a syphilitic or a fool.
These speculations sour in the sun.
I have no daughter. I desire none.
A DAUGHTER MOVES OUT
for Melora.
She has left
her posters on the wall.
The phone lies overextended on
the floor, humming: its
black panel is gone;
it shows its coils.
There are dust
bunnies under the bed.
The books on the yellow shelves study
the color brown — an
uncertain shade tilts
against the sun
falling down
into the winter lake.
Who, though, is this in the closet, hung
from a rack, his slit
eyes lidded in the
gloaming? Is it
the specter
of the prom-watcher, ghost
of the dawn-waiter, the hanger-on?
Yes, it is he who
clutches at glass, sand
siling out from
beneath his
feet, between his dry toes
into the lower cone. Let him wear
shadow, let him hang
on for a while.
FAILED FATHERS
By Lewis Turco on a theme by, and with apologies to, Greg Pape.
The poetry reading by contributors to Obsession:Sestinas in the Twenty-First Century, edited by Carolyn Beard Whitlow and Marilyn Krysl, with an Afterword by Lewis Putnam Turco, Hanover: Dartmouth College Press, 2014, took place at Bestsellers Cafe in Medford, MA, at 2:00 p.m. on 19 July 2014. Above, left to right: Barbara J. Orton, organizer of the session, Alfred Nicol, Lewis Turco, Ada J. Schneider, Michael Cantor, Jeffrey Harrison, Rhina P. Espaillat, and Ruth Foley. Lewis Turco opened the program:
INTRODUCTION TO OBSESSION
By Lewis Turco
Although I knew neither Carolyn Beard Whitlow nor Marilyn Krysl, when they wrote to ask for my help in organizing and publishing their anthology, Obsession: Sestinas in the Twenty-First Century, I was inclined to agree because it was fairly obvious that my sestina, “The Obsession,” had had some sort of influence on the book to begin with. In any case, I have seldom said “no” to anyone who had a poetry project that looked interesting.
Therefore, I accepted, and the editors sent me their typescript. When we three had finished diddling with it I suggested they send it to the publisher of my text The Book of Forms, a boutique organization called the University Press of New England which has as its base the Dartmouth College Press. Dartmouth gave it a publishing grant, and the book was accepted and published under the Dartmouth imprint.
That, in a nutshell, is why we are gathered here today to publicize this beautiful volume. The poems gathered in it are some of the best sestinas ever assembled anywhere, and the indices and various reading aids included are extraordinary.
But what is a sestina? This is the description of the verse form from my The Book of Forms: A Handbook of Poetics, Fourth Edition, the various manifestations of which have been called “the poet’s bible” for the decades since 1968:
The SESTINA is a verse form of Medieval French origin, attributed to Arnaut Daniel in the late 12th century and used by other Gallic poets and by Italians including Petrarch and Dante (from whom it received its Italian name). The popularity of the poem in English is primarily a 20th century phenomenon, however, particularly in the United States. The six end-words or teleutons of the lines of the first stanza are repeated in a specific order as end-words in the five succeeding sestet stanzas. In English the sestina is generally written in iambic pentameter or, sometimes, in decasyllabic meters. Its thirty-nine lines are divided into six sestet stanzas and a final triplet envoy (or envoi), In the envoy the six teleutons are also picked up, one of them being buried in, and one finishing each line.
The order in which the end-words are repeated appears to have its roots in numerology, but what the significance of the pattern was originally is now unknown. The sequence of numbers is 6-1-5-2-4-3. Obviously, the series is just 1-2-3-4-5-6 with the last three numbers reversed and inserted ahead of the first three: 6-1-5-2-4-3. If the end-words of stanza one are designated ABCDEF (the capital letters signifying repetitions) and the sequence 615243 is applied to it, the order of repetitions in the second stanza will be FAEBDC. Apply the sequence to the second stanza, and the third stanza will be CFDABE. Continuing the process will give us ECBFAD in the fourth stanza, DEACFB in the fifth, and BDFECA in the sixth sestet. The order of repetition in the three lines of the envoy is BE / DC / FA.
I will end by welcoming you all to this reading by some of the finest poets in the nation, including members of the Powwow River Poets organization; thank you for coming. Now let me step back and turn the reading over to Barbara Orton who organized it.
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The Virginia Quarterly Review "The Mutable Past," a memoir collected in FANTASEERS, A BOOK OF MEMORIES by Lewis Turco of growing up in the 1950s in Meriden, Connecticut, (Scotsdale AZ: Star Cloud Press, 2005).
The Tower Journal Two short stories, "The Demon in the Tree" and "The Substitute Wife," in the spring 2009 issue of Tower Journal.
The Tower Journal A story, "The Car," and two poems, "Fathers" and "Year by Year"
The Tower Journal Memoir, “Pookah, The Greatest Cat in the History of the World,” Spring-Summer 2010.
The Michigan Quarterly Review This is the first terzanelle ever published, in "The Michigan Quarterly Review" in 1965. It has been gathered in THE COLLECTED LYRICS OF LEWIS TURCO/WESLI COURT, 1953-2004 (www.StarCloudPress.com).
The Gawain Poet An essay on the putative medieval author of "Gawain and the Green Knight" in the summer 2010 issue of Per Contra.
The Black Death Bryan Bridges' interesting article on the villanelle and the terzanelle with "The Black Death" by Wesli Court as an example of the latter.
Seniority: Six Shakespearian Tailgaters This is a part of a series called "Gnomes" others of which have appeared in TRINACRIA and on the blog POETICS AND RUMINATIONS.
Reinventing the Wheel, Modern Poems in Classical Meters An essay with illustrations of poems written in classical meters together with a "Table of Meters" and "The Rules of Scansion" in the Summer 2009 issue of Trellis Magazine
Richard Wilbur
R.I.P. RICHARD WILBUR
March 1, 1921 -- October 14, 2017
The finest singer of his time,
He knew the ins-and-outs of rime
Like no one else, but thought the norm
Was that the poem chose its form!
Through all the social turmoil and fashionable change of the period since the end of World War II there were those who continued to ply their traditional craft quietly and well — Richard Wilbur, born in New York City in 1921, was one of those. Wilbur was educated at Amherst College, taking his B.A. in 1942. He served in the U.S. Army from 1943 to 1945; upon his discharge he attended Harvard University where he took an M.A. in 1947. He became an assistant professor there in 1950, moved on to Wellesley College in 1955, and settled into Wesleyan University two years later, remaining there except for academic excursions until his retirement.
Among his contemporaries, Richard Wilbur most consistently developed and maintained much of what was best in the post-Modernist academic style. He continued to be, through the 1960-80s, that rare phenomenon of contemporary literature, a man of letters. To many critics Wilbur appeared to be a poetic throw-back to the original mainstream of American poets deriving from the British tradition, representatives of which include Longfellow, Whittier, Poe, Robinson, and Frost — that is to say, the formal traditionalists. That this line of descent is still viable has been often disputed since 1960, yet Wilbur's reputation steadily rose over the years despite attacks on his formalism, the elegance of his diction and style, and the equanimity of his vision.
Wilbur's books include Ceremony (1950), Things of This World (1956) which received both the Pulitzer Prize and the National Book Award; Poems 1943-1956 (1957); Advice to a Prophet (1961); The Poems of Richard Wilbur (1963); Walking to Sleep (1969); Seed Leaves (1974), and New and Collected Poems (1988). Essentially a poet of ideas, and therefore in one sense at least a classical rather than a romantic poet, Wilbur wrote poems constructed in such a way that his themes stood out clearly before they were transformed into, anchored by, the images of the poem "Love Calls Us to the Things of This World":
And the heaviest nuns walk in a pure floating
Of dark habits,
Keeping their difficult balance.
Another example of this method is his poem "The Aspen and the Stream" which is a dialogue between an idealist, the aspen (whose conversation is cast in stately heroic couplets) and a cynic, the stream (who speaks in quick iambic trimeter quatrains rhyming abab) (205). The tree addresses the stream,
Beholding element, in whose pure eye
My boughs upon a ground of heaven lie —
and the stream responds,
Why should the water drink,
Blithering little tree?
Think what you choose to think,
But lisp no more at me.
The verse forms themselves help to characterize the "persons" engaged in this argument, the optimism of the aspen showing forth in the stately measures of the long line, and the stream's pessimism in the quicker, livelier lines running through the debate.
Donald L. Hill wrote in his book Richard Wilbur that there were four overlapping qualities in Wilbur's work, "a speculative and logical temper, sharp and true observation, technical virtuosity, and a kind of amused good humor." (19) Each and all of these are clearly characteristics not merely of the poems, but of the poet who wrote them. A consummate craftsman and therefore, assumedly, almost totally a conscious writer, Wilbur nevertheless held to a neo-romantic notion that took possession of the poetry of the 1960s that "the poem chooses its own form," as though it were a living organism rather than an artifice of language whose development is controlled by the writer. In no contemporary poet did this split-minded position appear to be so anomalous; in none was the contradiction between theory and practice so obvious as in Wilbur who, in his best work, gave as much pleasure through skill and contemplation as through vision and "inspiration," for of all his peers Wilbur was consistently the most overtly formal poet.
Wilbur, like Auden, used many of the standard verse forms of the English tradition, ranging from alliterative, strong-stress Anglo-Saxon prosody in such poems as "The Lilacs" and "Junk" (pp. 118 & 185) —
An axe angles
from my neighbor's ashcan
It is hell's handiwork, ;
the wood not hickory,
The flow of the grain
not faithfully followed.
— to the "Sonnet," as in the poem so titled (235). In this formalism Wilbur defied the movement of most American poets since the 1950s toward so-called "organic" poetry, an extension of the undeveloped British tradition of lineated prose — that is to say so-called "free verse" — begun by Christopher Smart and William Blake in the 18th and early 19th centuries, and by Martin Farquhar Tupper who influenced the American Walt Whitman in the later 19th century.
The origin of English prose poetry lies in the 17th-century translation of the King James version of the Bible. It was developed to a degree in the mystical and prophetic books of William Blake, beginning with The Book of Thel (1789) and ranging through Milton and Jerusalem, (both published in 1804); in the posthumous Rejoice in the Lamb (1839), written from 1759-1763 by Christopher Smart; popularized in both Great Britain and the early United States by the English poet Martin Farquhar Tupper whose Proverbial Philosophy (1838) sold a million copies in this country, ten years before America's first major prose poem, Edgar Allan Poe's Eureka (1848), and seventeen years before Whitman's influential book of prose poems, Leaves of Grass (1855). Many of the Modernists claimed Whitman as a precedent unique to the New World. A century after Whitman, however, few of the Academic Poets, including Wilbur, were using his mode, though it would experience a resurgence beginning in the 1950s at the hands of other schools of poetry.
FOR LEWIS TURCO
Dear Lew,
All hail to you,
Old formalist, who through
Your Book of Forms inform the new.
If you can name this bloody form, please do,
before it disappears from view,
For you're the one man who
Might manage to.
Adieu.
-- Richard Wilbur
FOR RICHARD WILBUR
Dear Dick,
It's quite a trick
To name the form poetic
You sent Sam Gwynn who, in the nick
Of time, included it in his panegyric
Celebrating my arthritic
Remove from the academic,
But rubliw's a quick
Kick.
-- Lewis Turco
This essay is from Dialects of the Tribe: Postmodern American Poets and Poetry, by Lewis Putnam Turco, Nacogdoches, TX: Stephen F. Austin State University Press, www.tamupress.com, 2012, 336 pp., ISBN 978-1-936205-30-1, paperback. Copyright © 2012 by Lewis Turco. All rights reserved; may not be reproduced in any form anywhere without the written permission of the author.
The epitaph "R.I.P. Richard Wilbur" is from Wesli Court’s Epitaphs for the Poets, by Lewis Turco, Baltimore, MD: BrickHouse Books, (www.BrickHouseBooks.com) 2012, paperback, ISBN: 978-1-938144-01-1. All rights reserved.
The "rubliw" titled "For Lewis Turco" by Richard Wilbur, and the one titled "For Richard Wilbur" by Lewis Turco are from The Book of Forms: A Handbook of Poetics, Including Odd and Invented Forms, Revised and Expanded Edition by Lewis Putnam Turco, Hanover, NH: University Press of New England (www.UPNE.com) , 2012 • 384 pp. 3 illus. 5 x 7 1/2" Reference & Bibliography / Poetry 978-1-61168-035-5, paperback. Allrights reserved.
March 04, 2016 in Commentary, Criticism, Literature, Poetry, Readings | Permalink | Comments (0)
Tags: criticism, poetry, Richard Wilbur