Projective Verse (1950)
(projectile (percussive (prospective
(or what a French critic calls “closed” verse, that verse which print bred and which is pretty much what we have had, in English & American, and have still got, despite the work of Pound & Williams:
it led Keats, already a hundred years ago, to see it (Wordsworth’s, Milton’s) in the light of “the Egotistical Sublime”; and it persists, at this latter day, as what you might call the private-soul-at-any-public-wall)
Verse now, 1950, if it is to go ahead, if it is to be of essential use, must, I take it, catch up and put into itself certain laws and possibilities of the breath, of the breathing of the man who writes as well as of his listenings. (The revolution of the ear, 1910, the trochee’s heave, asks it of the younger poets.)
I want to do two things: first, try to show what projective or OPEN verse is, what it involves, in its act of composition, how, in distinction from the non-projective, it is accomplished; and II, suggest a few ideas about what stance toward reality brings such verse into being, what the stance does, both to the poet and to his reader. (The stance involves, for example, a change beyond, and larger than, the technical, and may, the way things look, lead to a new poetics and to new concepts from which some sort of drama, say, or of epic, perhaps, may emerge.)
First, some simplicities that a man learns, if he works in OPEN, or what can also be called COMPOSITION BY FIELD, as opposed to inherited line, stanza, over-all form, what is the “old” base of the non-projective.
(1) the kinetics of the thing. A poem is energy transferred from where the poet got it (he will have some several causations), by way of the poem itself to, all the way over to, the reader. Okay. Then the poem itself must, at all points, be a high-energy construct and, at all points, an energy-discharge. So: how is the poet to accomplish same energy, how is he, what is the process by which a poet gets in, at all points energy at least the equivalent of the energy which propelled him in the first place, yet an energy which is peculiar to verse alone and which will be, obviously, also different from the energy which the reader, because he is the third term, will take away?
This is the problem which any poet who departs from closed form is specially confronted by. And it involves a whole series of new recognitions. From the moment he ventures into FIELD COMPOSITION—puts himself in the open—he can go by no track other than the one the poem under hand declares, for itself. Thus he has to behave, and be, instant by instant, aware of some several forces just now beginning to be examined. (It is much more, for example, this push, than simply such a one as Pound put, so wisely, to get us started: “the musical phrase,” go by it, boys, rather than by, the metronome.)
(2) is the principle, the law which presides conspicuously over such composition, and, when obeyed, is the reason why a projective poem can come into being. It is this: FORM IS NEVER MORE THAN AN EXTENSION OF CONTENT. (Or so it got phrased by one, R. Creeley, and it makes absolute sense to me, with this possible corollary, that right form, in any given poem, is the only and exclusively possible extension of content under hand.) There it is, brothers, sitting there, for USE.
Now (3) the process of the thing, how the principle can be made so to shape the energies that the form is accomplished. And I think it can be boiled down to one statement (first pounded into my head by Edward Dahlberg): ONE PERCEPTION MUST IMMEDIATELY AND DIRECTLY LEAD TO A FURTHER PERCEPTION. It means exactly what it says, is a matter of, at all points (even, I should say, of our management of daily reality as of the daily work) get on with it, keep moving, keep in, speed, the nerves, their speed, the perceptions, theirs, the acts, the split second acts, the whole business, keep it moving as fast as you can, citizen. And if you also set up as a poet, USE USE USE the process at all points, in any given poem always, always one perception must must must MOVE, INSTANTER, ON ANOTHER!
So there we are, fast, there’s the dogma. And its excuse, its usableness, in practice. Which gets us, it ought to get us, inside the machinery, now, 1950, of how projective verse is made.
Let’s start from the smallest particle of all, the syllable. It is the king and pin of versification, what rules and holds together the lines, the larger forms, of a poem. I would suggest that verse here and in England dropped this secret from the late Elizabethans to Ezra Pound, lost it, in the sweetness of meter and rime, in a honey-head. (The syllable is one way to distinguish the original success of blank verse, and its falling off, with Milton.)
It is by their syllables that words juxtapose in beauty, by these particles of sound as clearly as by the sense of the words which they compose. In any given instance, because there is a choice of words, the choice, if a man is in there, will be, spontaneously, the obedience of his ear to the syllables. The fineness, and the practice, lie here, at the minimum and source of speech.
O western wynd, when wilt thou blow
And the small rain down shall rain
O Christ that my love were in my arms
And I in my bed again
It would do no harm, as an act of correction to both prose and verse as now written, if both rime and meter, and, in the quantity words, both sense and sound, were less in the forefront of the mind than the syllable, if the syllable, that fine creature, were more allowed to lead the harmony on. With this warning, to those who would try: to step back here to this place of the elements and minims of language, is to engage speech where it is least careless—and least logical. Listening for the syllables must be so constant and so scrupulous, the exaction must be so complete, that the assurance of the ear is purchased at the highest—40 hours a day—price. For from the root out, from all over the place, the syllable comes, the figures of, the dance:
“Is” comes from the Aryan root, as, to breathe. The English “not” equals the Sanscrit na, which may come from the root na, to be lost, to perish. “Be” is from bhu, to grow.
I say the syllable, king, and that it is spontaneous, this way: the ear, the ear which has collected, which has listened, the ear, which is so close to the mind that it is the mind’s, that it has the mind’s speed . . .
it is close, another way: the mind is brother to this sister and is, because it is so close, is the drying force, the incest, the sharpener . . .
it is from the union of the mind and the ear that the syllable is born.
But the syllable is only the first child of the incest of verse (always, that Egyptian thing, it produces twins!). The other child is the LINE. And together, these two, the syllable and the line, they make a poem, they make that thing, the—what shall we call it, the Boss of all, the “Single Intelligence.” And the line comes (I swear it) from the breath, from the breathing of the man who writes, at the moment that he writes, and thus is, it is here that, the daily work, the WORK, gets in, for only he, the man who writes, can declare, at every moment, the line its metric and its ending—where its breathing, shall come to, termination.
The trouble with most work, to my taking, since the breaking away from traditional lines and stanzas, and from such wholes as, say, Chaucer’s Troilus or S’s Lear, is: contemporary workers go lazy RIGHT HERE WHERE THE LINE IS BORN.
Let me put it baldly. The two halves are:
the HEAD, by way of the EAR, to the SYLLABLE
the HEART, by way of the BREATH, to the LINE
And the joker? that it is in the 1st half of the proposition that, in composing, one lets-it-rip; and that it is in the 2nd half, surprise, it is the LINE that’s the baby that gets, as the poem is getting made, the attention, the control, that it is right here, in the line, that the shaping takes place, each moment of the going.
I am dogmatic, that the head shows in the syllable. The dance of the intellect is there, among them, prose or verse. Consider the best minds you know in this here business: where does the head show, is it not, precise, here, in the swift currents of the syllable? can’t you tell a brain when you see what it does, just there? It is true, what the master says he picked up from Confusion: all the thots men are capable of can be entered on the back of a postage stamp. So, is it not the PLAY of a mind we are after, is not that that shows whether a mind is there at all?
And the threshing floor for the dance? Is it anything but the LINE? And when the line has, is, a deadness, is it not a heart which has gone lazy, is it not, suddenly, slow things, similes, say, adjectives, or such, that we are bored by?
It comes to this, this whole aspect of the newer problems. (We now enter, actually, the large area of the whole poem, into the FIELD, if you like, where all the syllables and all the lines must be managed in their relations to each other.) It is a matter, finally of OBJECTS, what they are, what they are inside a poem, how they got there, and, once there, how they are to be used. This is something I want to get to in another way in Part II, but, for the moment, let me indicate this, that every element in an open poem (the syllable, the line, as well as the image, the sound, the sense) must be taken up as participants in the kinetic of the poem just as solidly as we are accustomed to take what we call the objects of reality; and that these elements are to be seen as creating the tensions of a poem just as totally as do those other objects create what we know as the world.
The objects which occur at every given moment of composition (of recognition, we can call it) are, can be, must be treated exactly as they do occur therein and not by any ideas or preconceptions from outside the poem, must be handled as a series of objects in field in such a way that a series of tensions (which they also are) are made to hold, and to hold exactly inside the content and the context of the poem which has forced itself, through the poet and them, into being.
Because breath allows all the speech-force of language back in (speech is the “solid” of verse, is the secret of a poem’s energy), because, now, a poem has, by speech, solidity, everything in it can now be treated as solids, objects, things; and, though insisting upon the absolute difference of the reality of verse from that other dispersed and distributed thing, yet each of these elements of a poem can be allowed to have the play of their separate energies and can be allowed, once the poem is well composed, to keep, as those other objects do, their proper confusions.
Which brings us up, immediately, bang, against tenses, in fact against syntax, in fact against grammar generally, that is, as we have inherited it. Do not tenses, must they not also be kicked around anew, in order that time, that other governing absolute may be kept, as must the space-tensions of a poem, immediate, contemporary to the acting-on-you of the poem? I would argue that here, too, the LAW OF THE LINE, which projective verse creates, must be hewn to, obeyed, and that the conventions which logic has forced on syntax must be broken open as quietly as must the too set feet of the old line. But an analysis of how far a new poet can stretch the very conventions on which communication by language rests, is too big for these notes, which are meant, I hope it is obvious, merely to get things started.
Let me just throw in this. It is my impression that all parts of speech suddenly, in composition by field, are fresh for both sound and percussive use, spring up like unknown, unnamed vegetables in the patch, when you work it, come spring. Now take Hart Crane. What strikes me in him is the singleness of the push to the nominative, his push along that one arc of freshness, the attempt to get back to word as handle. (If logos is word as thought, what is word as noun, as, pass me that, as Newman Shea used to ask, at the galley table, put a jib on the blood, will ya.) But there is a loss in Crane of what Fenollosa is so right about, in syntax, the sentence as first act of nature, as lightning, as passage of force from subject to object, quick, in this case, from Hart to me, in every case, from me to you, the VERB, between two nouns. Does not Hart miss the advantages, by such an isolated push, miss the point of the whole front of syllable, line, field, and what happened to all language, and the poem, as a result?
I return you now to London, to beginnings, to the syllable, for the pleasures of it, to intermit;
If music be the food of love, play on,
give me excess of it, that, surfeiting,
the appetite may sicken, and so die.
That strain again. It had a dying fall,
o, it came over my ear like the sweet sound
that breathes upon a bank of violets,
stealing and giving odour.
What we have suffered from, is manuscript, press, the removal of verse from its producer and its reproducer, the voice, a removal by one, by two removes from its place of origin and its destination. For the breath has a double meaning which latin had not yet lost.
The irony is, from the machine has come one gain not yet sufficiently observed or used, but which leads directly on toward projective verse and its consequences. It is the advantage of the typewriter that, due to its rigidity and its space precisions, it can, for a poet, indicate exactly the breath, the pauses, the suspensions even of syllables, the juxtapositions even of parts of phrases, which he intends. For the first time the poet has the stave and the bar a musician has had. For the first time he can, without the convention of rime and meter, record the listening he has done to his own speech and by that one act indicate how he would want any reader, silently or otherwise, to voice his work.
If a contemporary poet leaves a space as long as the phrase before it, he means that space to be held, by the breath, an equal length of time. If he suspends a word or syllable at the end of a line (this was most Cummings’ addition) he means that time to pass that it takes the eye—that hair of time suspended—to pick up the next line. If he wishes a pause so light it hardly separates the words, yet does not want a comma—which is an interruption of the meaning rather than the sounding of the line—follow him when he uses a symbol the typewriter has ready to hand:
What does not change / is the will to change
Observe him, when he takes advantage of the machine’s multiple margins, to juxtapose:
to dream takes no effort
to think is easy
to act is more difficult
but for a man to act after he has taken thought, this!
is the most difficult of all
Each of these lines is a progressing of both the meaning and the breathing forward, and then a backing up, without a progress or any kind of movement outside the unit of time local to the idea.
There is more to be said in order that is convention be recognized, especially in order that the revolution out of which it came may be so forwarded that work will get published to offset the reaction now afoot to return verse to inherited forms of cadence and rime. But what I want to emphasize here, by this emphasis on the typewriter as the personal and instantaneous recorder of the poet’s work, is the already projective nature of verse as the sons of Pound and Williams are practicing it. Already they are composing as though verse was to have the reading its writing involved, as though not the eye but the ear was to be its measurer, as though the intervals of its composition could be so carefully put down as to be precisely the intervals of its registration. For the ear, which once had the burden of memory to quicken it (rime & regular cadence were its aids and have merely lived on in print after the oral necessities were ended) can now again, that the poet has his means, be the threshold of projective verse.
Which gets us to what I promised, the degree to which the projective involves a stance toward reality outside a poem as well as a new stance towards the reality of a poem itself. It is a matter of content, the content of Homer or of Euripides or of Seami as distinct from that which I might call the more “literary” masters. From the moment the projective purpose of the act of verse is recognized, the content does—it will—change. If the beginning and the end is breath, voice in its largest sense, then the material of verse shifts. It has to. It starts with the composer. The dimension of his line itself changes, not to speak of the change in his conceiving, of the matter he will turn to, of the scale in which he imagines that matter’s use. I myself would pose the difference by a physical image. It is no accident that Pound and Williams both were involved variously in a movement which got called “objectivism.” But that word was then used in some sort of a necessary quarrel, I take it, with “subjectivism.” It is now too late to be bothered with the latter. It has excellently done itself to death, even though we are all caught in its dying. What seems to me a more valid formulation for present use is “objectism,” a word to be taken to stand for the kind of relation of man to experience which a poet might state as the necessity of a line or a work to be as wood is, to be as clean as wood is as it issues from the hand of nature, to be as shaped as wood can be when a man has had his hand to it. Objectism is the getting ride of the lyrical interference of the individual as ego, of the “subject” and his soul, that peculiar presumption by which western man has interposed himself between what he is as a creature of nature (with certain instructions to carry out) and those other creations of nature which we may, with no derogation, call objects. For a man is himself an object, whatever he may take to be his advantages, the more likely to recognize himself as such the greater his advantages, particularly at that moment that he achieves an humilitas sufficient to make him of use.
It comes to this: the use of a man, by himself and thus by others, lies in how he conceives his relation to nature, that force to which he owes his somewhat small existence. If he sprawl, he shall find little to sing but himself, and shall sing, nature has such paradoxical ways, by way of artificial forms outside himself. But if he stays inside himself, if he is contained within his nature as he is participant in the larger force, he will be able to listen, and his hearing through himself will give him secrets objects share. And by an inverse law his shapes will make their own way. It is in this sense that the projective act, which is the artist’s act in the larger field of objects, leads to dimensions larger than the man. For a man’s problem, the moment he takes speed up in all its fullness, is to give his work his seriousness, a seriousness sufficient to cause the thing he makes to try to take its place alongside the things of nature. This is not easy. Nature works from reverence, even in her destruction (species go down with a crash). But breath is man’s special qualification as animal. Sound is a dimension he has extended. Language is one of his proudest acts. And when a poet rests in these as they are in himself (in his physiology, if you like, but the life in him, for all that) then he, if he chooses to speak from these roots, works in that area where nature has given him size, projective size.
Such works, I should argue—and I use them simply because their equivalents are yet to be done—could not issue from men who conceived verse without the full relevance of human voice, without reference to where lines come from, in the individual who writes. Nor do I think it accident at that, at this end point of the argument, I should use, for examples, two dramatists and an epic poet. For I would hazard the guess that, if projective verse is practiced long enough, is drive ahead hard enough along the course I think it dictates, verse again can carry much larger material than it has carried in our language since the Elizabethans. But it can’t be jumped. We are only at hits beginnings, and if I think that the Cantos make more “dramatic” sense than do the plays of Mr. Eliot, it is not because I think they have solved the problem but because the methodology of the verse in them points a way by which, one day, the problem of larger content and of larger forms may be solved. Eliot is, in fact, a proof of a present danger, of “too easy” a going on the practice of verse as it has been, rather than as it must be, practiced. There is no question, for example, that Eliot’s line, from “Prufrock” on down, has speech-force, is “dramatic,” is, in fact, one of the most notable lines since Dryden. I suppose it stemmed immediately to him from Browning, as did so many of Pound’s early things. In any case Eliot’s line has obvious relations backward to the Elizabethans, especially to the soliloquy. Yet O. M. Eliot is not projective. It could even be argued (and I say this carefully, as I have said all things about the non-projective, having considered how each of us must save himself after his own fashion and how much, for that matter, each of us owes to the non-projective, and will continue to owe, as both go alongside each other) but it could be argued that it is because Eliot has stayed inside the non-projective that he fails as a dramatist—that his root is the mind alone, and a scholastic mind at that (no high intelletto despite his apparent clarities)—and that, in his listenings he has stayed there where the ear and the mind are, has only gone from his fine ear outward rather than, as I say a projective poet will, down through the workings of his own throat to that place where breath comes from, where breath has its beginnings, where drama, has to come from, where, the coincidence is, all acts spring.
 Olson’s most influential essay, “Projective Verse,” was written and rewritten correspondence with Fances Bolderoff and Robert Creeley, and printed in Poetry New York, no. 3, 1950; reprinted many times, first (in part) in The Autobiography of William Carlos Williams (New York: Random House, 1951), but also in the pamphlet Projective Verse (New York: Totem, 1959), in The New American Poetry 1945-1960, ed. Donald Allen (New York: Grove Press, 1960), in HU, and in SW. The title draws on a number of sources, including “projective geometry” (which Olson knew from his readings in Bonola, Coxeter, and Weyl; see “Equal, That is, to the Real Itself”), and the “projective art” of theater (which Olson taught in 1952 at Black Mountain College; his course description emphasized “the usages of the poet historically and again now as the root of drama” [OJ 2: 27]).
“Projective Verse” offers an early crystallization of Olson’s poetics, but following Edward Dahlberg’s dictum “ONE PERCEPTION MUST IMMEDIATELY AND DIRECTLY LEAD TO A FURTHER,” Olson continued to press forward in his research. Attempts at a sequel include the 1959 “Letter to Elaine Feinstein” and two separate unpublished essays called “Projective Verse II, “ one dated 1956, the other 1959. In the earlier of these, Olson asks:
Has language only that property, that it enables the poet to traffic in between his self and your self, trading his terms for yours, and getting no more power out of it than your acknowledgment that he speaks for you? But does he, even at his best? Can he, when you are your own involvement, and so engaged, willy-nilly, poems or no poems? You will speak in the next second by words which are, I propose, prior to all you are, and more necessary to you, if you are properly engaged with what it is to be human, than your toes, or your opposable thumb, that if you move as man has since either he or nature raised him to speech, to the capacity to speak, you move with or against yourself—you have more or less life—exactly to the degree that language empowers you. (Storrs, Prose Series)
Notwithstanding his essay’s predominately literary focus, Olson’s ultimate interest in the concept of “Projective Verse” is phenomenological, something that becomes especially clear in an unpublished prose piece from 1965, “The Projective, in Poetry and in Thought; and the Paratactic.” Here Olson develops a notion of “practice” that far outstrips the emphasis on verse-making of the 1950 essay:
my interest, in adding the paratactic to any previous though on the projective (prospective prescriptive eternal) is to assume, by experience, that the poetry and the thought called purposive behavior “practice” requires some different mode of action—activity literally, living around the clock, eating even, making love differently finding yourself engaged in an impossible war with the realistic, and with realistic people—
. . . my . . . point would be . . . that syntax . . . or the order of all movement . . . has a name for itself parataxis
Aristotle called it the way beads are strung on a string one bead and thread after another And there is that sense that it is one foot after the previous foot that nothing doesn’t happen expect as succession, and with that order of succession in time… known only if you do yourself place one next thing after one you have definitely expressed the placing of, like your foot the step before—etc the succession in time being solely the experience in terms of a different & known & palpable order—physical, literally, & temporal . . .
Something like it anyway wld be the dream of the success of what is also the usefulness, of what I have called the Projective (Storrs, Prose Series)
 Identified by Ralph Maud as René Nelli, who asks in Poésie overte poésie fermée, “Mais y a-t—il une poésie ouverte sur le reel et un poésie fermée sur les mots? — “But is there a poetry open on the real and a poetry closed on the words?” (Olson’s Reading, pp. 84 and 277 n. 29).
 Keats’s description of Wordsworth, from a letter to Richard Woodhouse of 27 October 1818:
As to the poetical Character (I mean that sort, of which, if I am anything, I am a member; that sort distinguished from the Wordsworthian, or egotistical Sublime; which is a thing per se, and stands alone,) it is not itself—it has no self—it is everything and nothing—It has no character—it enjoys light and shade; it lives in gusto, be it foul or fair, high or low, rich or poor, mean or elevated—It has as much delight in conceiving an Iago as an Imogen. What shocks the virtuous philosopher delights the chameleon poet. (The Letters of John Keats, p. 184)
 The year 1910 (Olson’s own birth year) is in many ways a magnet, accruing facts the way a magnet gathers iron filings. In his 1946 poem “La Préface,” Olson drew the date thus:
( ) 1910 (
It is not obscure. We are the new born…
The closed parenthesis reads: the dead bury the dead,
and it is not very interesting
Open, the figure stands at the door, horror his
and gone, possessed, o new Osiris, Odysseus ship.
John Clarke in his notes for Olson’s fall 1964 Mythology Seminar provides an alternative gloss:
Then the psychic awakening came:
1903 Gertrude Stein, Quod Erat Demonstrandum
(pub. 1950 as Things as They Are)
1909 Stein, Three Lives!
Pound, Exultations, Personae
The Phenomenology of Perception of the 20th c. ended the Neolithic period, 1910—the return of the possibility of a paratactic poetics, as with Pleistocene man, when poetry and mythology were one, mythos-logos intact.
 Writing Robert Creeley on 22 June 1950, Olson has: “THE TROCHEE: with it, a new language, for USE, made USA (where’d he get it, the trochee? Hunch: out of Miss Sappho by Seafarer” (O/RC 1: 140). The “he” here is Pound, who has in Canto 81, “To break the pentameter, that was the first heave.”
 In an early version of his essay “Human Universe,” Olson writes:
To repossess ourselves of a methodology of expression which shall be the equal of the laws which so richly determine the original function which we call human life—this, surely, is the task. And I have elsewhere argued that the first principle is, that if you propose to transfer power you must manage in the process of the transfer a kinetic at least the equal of the thing from which you begin. Which is why we will do nothing until we front what we are, precisely, the conditions of a human being, what is, exactly, the nature of a human life. (Glover diss., p. 271)
 In the third of three principles given in “A Retrospect,” e.g., “As regarding rhythm: to compose in the sequence of the musical phrase, not in sequence of a metronome (The Literary Essays of Ezra Pound, ed. T.S. Eliot [New York: New Directions, 1968], p. 3).
 In a letter dated 5 June 1950, by way of distinguishing “from” from “technical wonder,” the latter of which he describes as
Absolute bull/shit. That is: the intelligence that had touted Auden as being a technical wonder, etc. Lacking all grip on the worn and useless character of his essence: thought. An attitude that puts weight, first: on form/more than say: what you have above: will never get to: content. Never in god’s world. Anyhow, form has now become so useless a term/ that I blush to use it. I wd imply a little of Stevens’ use (the things created in a poem and existing there…) & too, go over into: the possible casts of method for a way into/a ‘subject’: to make it clear: that form is never more than an extension of content. An enacted or possible ‘stasis’ for thought. (O/RC 1: 78-79)
 Apparently in conversation. John Cech in Charles Olson and Edward Dahlberg: A Portrait of a Friendship (Victoria, B.C.: English Literary Studies, University of Victoria, 1982) quotes an unpublished loose manuscript note of Olson’s from 1945, “Go to the extreme of your imagination and go on from there: fail large, never succeed small. Again ED makes sense: one intuition must only lead to another farther place” (pp. 88-89).
 Anonymous poem from the sixteenth century.
 Lifted by Olson (along with other lines) form “Mouths Biting Empty Air,” an unpublished prose piece dated 27 October 1946, now at Storrs.
 A Gloucester fisherman named also in “Letter 20” of the Maximus poems (MAX 89, 91), in “The Morning News” (CP 122), and in Olson’s 1936 “Journal of Swordfishing Cruise on the Doris M. Hawes” (OJ 7:10, 19).
 Hart Crane and Ernest Fenollosa (the latter discusses syntax in The Chinese Written Character). The criticism of Crane was later lodged by Olson against Robin Blaser as well—wit, “Id’ trust you anywhere with image, but you’re got no syntax.” See See Minutes of the Charles Olson Society, no. 8 (“A Special Issue for the Robin Blaser Conference”), p. 13.
 Shakespeare’s Twelfth Night 1.1.1-17.
 “Spiritus” —both breath and spirit.
 Opening line of Olson’s poem “The Kingfishers” (CP 86)
 From Olson’s “The Praises” (CP 98)
 A Japanese writer of the late fourteenth and early fifteenth centuries, also known as Motekiyo. In 1961, after reading a version of Seami’s Yashima in Origin, Olson wrote Cid Corman, “If you find anyone who has translated Seami’s Autobiography literally & entirely I shd be obliged to hear of it. I remain convinced of its importance (reading his new play you published emphasizes again what a flawless poet he is” (O/CC 2 : 173).
 The work of a loosely affiliated group of poets first published by Louis Zukofsky in a special issue of Poetry magazine in 1931.
 The Trojan Women By Euripides.
 One of the Noh plays translated by Pound, whose introductory note declares, “The play shows the relation of the early Noh to the God-dance” (Ezra Pound: Translations [New York: New Directions, 1963], p. 308).
 T.S. Eliot’s poem “The Love Song of J. Alfred Prufrock.”
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Charles Olson was an innovative poet and essayist whose work influenced numerous other writers during the 1950s and 1960s. In his influential essay on projective (or open) verse, Olson asserts that "a poem is energy transferred from where the poet got it (he will have some several causations), by way...