Care to look at people around you carved in stone?

What would your obituary say about you? What would you say there, if asked? Before you reply, pay attention to everyday stuff and your aspirations, especially what you love. Note as well how others see you. Besides, how do you fit into your neighborhood or wider community? Feel free to exaggerate, reflecting everyone else.

As a human, you assume a cluster of identities – some of them chosen and changeable, others immutable. My grandfather, for example, proclaimed himself Dayton’s Leading Republican Plumber, invoking a host of other identities as well: Protestant, Freemason, middle-class, married. “Grandfather” wasn’t high up in his awareness, from my perspective. Being male or female or teenaged or elderly, on the other hand, are simply givens. And the history of what we’ve done or failed to do cannot be altered, except in our own perceptions and retelling.

The range of identities is astounding. They include but are not limited to race, religion, nationality and locality, occupation, family (household and near kin to genealogy itself), education and educational institutions, athletics, hobbies and interests, actions and emotions, even other individuals we admire, from actors and authors to athletes, politicians, and historic figures. They soon extend to the people we associate with – family, friends, coworkers, neighbors. And, pointedly, our phobias and possessions.

Curiously, it becomes easier to say what we are not than what we are specifically. That is, set out to define yourself in the positive and you’ll find the list rapidly dwindling, while an inexplicable core remains untouched. Turn to the oppositions, however, and the list becomes endless. I am not, for instance, a monkey. At least, most of the time.

Sometimes, moreover, a specified negative becomes truly revealing: “I am not a crook,” for instance, as the classic revelation.

Behind the masks of public life – our occupations, religious affiliations, social status, economic positions, family connections, educational accomplishments, and so on – each of us engages in another struggle, an attempt to find inner balance and direction for our own life. As we do so, we soon face a plethora of interior and exterior forces that must be reconciled. We get glimmers into this struggle – both within ourselves and within others – in statements that begin “I am” and “I am not,” as well as “I have been,” which recognizes the history and habits we accumulate and carry with us. There are also the voices – “he remembers” or “she insists” – that also recur in our lives, defining and redefining ourselves both within, as conscience or the angel or devil on our shoulders, and without, as any of a host of authority figures and friends or family members.

All that brings us around to my latest poetry collection, Hamlet: A Village of Gargoyles. There, many of the imaginary individuals profiled are identified by occupation while their confessions typically reflect the more  intimate concerns of their lives – relationships, activities, even the weather. These are, then, overheard snippets more than public proclamations.

Hamlet, of course, is a small town or a village as well as a famed play. In this collection, the inhabitants are profiled in five acts of two scenes each, plus intermissions and intermezzos. They’re even exaggerated, the way a stone carver would in creating gargoyles and grotesques.

Listen carefully – especially when others talk of their romantic problems or other troubles – and another portion of a mosaic appears. This collection of poems builds on such moments, constructing a community as a web of each its members. Sometimes, a place appears; sometimes, a contradiction; sometimes, a flavor or sound or color. Even so, in this crossfire, we may be more alike than any of us wishes to admit. We may even be more like the part we deny. Our defenses wither. Our commonality, and our essential loneliness, are revealed.

Just think.

Having originally appeared in literary journals around the globe and then as chapbooks at Thistle Finch editions, this collection of poems is now available in your choice of ebook platforms at Smashwords.com and its affiliated digital retailers. Those outlets include the Apple Store, Barnes & Noble’s Nook, Scribd, and Sony’s Kobo. You may also request the ebook from your local public library.

The move unites the poems in a single volume, rather than a series of ten smaller chapbooks and ten broadsides, and makes them available to a wider range of readers worldwide.

Welcome to town, clown.

Acid test novelist: Ishmael Reed (1938- )

Assigned as part of a contemporary novels course in the spring of 1970, Yellow Back Radio Broke-Down was unlike anything I had previously encountered. The lively tone and style were a kind of pre-rap, I suppose, as were the content. He was amusing in a way Leroi Jones wasn’t and also an example that we can be free of having to “write like cultivated Englishmen of a century or more ago,” as Kurt Vonnegut put it.

He certainly introduced a new world to my essentially suburban Midwestern nature.

Reed was, as critic Anita Felicelli wrote of a later novel, a firebrand, crackling, overflowing, pugnacious, “someone who doesn’t care about genre boundaries any more than he cares about historical boundaries, but who does care deeply about innovating.” In other words, right up my alley.

The novel Mumbo Jumbo confirmed my impression, but, somehow, I haven’t encountered him since, even though he’s written and published prolifically. Note to self: Rectify ASAP.

Acid test mystic: Isaac Penington (1616-1679)

Unlike many of the early Quaker voices, Penington was well educated and respectable, the eldest son of a Lord Mayor of London. He even became William Penn’s father-in-law. But his joining with Quakers led to harsh persecution, including imprisonment six times, as well as intense spiritual experiences he described in various writings, including his letters.

A critical reader will recognize that articulating what is ultimately non-physical or confirmable is a difficult challenge. What Penington achieves remains insightful, personal, yet universal. There’s nothing dogmatic or doctrinaire or theoretical or speculative, not when grounded in personal practice.

His style fascinates me, long sentences that coil around and around as they move toward a core. Pulling a short quotation from them proves difficult without losing the wider field of wonder. As an example, “Give over thine own willing, give over thy own running, give over thine own desiring to know or be anything and sink down to the seed which God sows in the heart, and let that grow in thee and be in thee and breathe in thee and act in thee; and thou shalt find by sweet experience that the Lord knows that and loves and owns that, and will lead it to the inheritance of Life, which is its portion.” Eighty words, in all – typical.

Somehow, I find myself contrasting him to the Muggletonian William Blake a century and a half later, who struggled with similar challenges for a much different result.

Acid test novelist: Gurney Norman (1937- )

Returning to Tom Wolfe’s charge that no great novel sprang from the hippie counterculture, it’s clear that he overlooked Divine Right’s Trip, which originally appeared in the margins of the Last Whole Earth Catalog. (Far out, indeed.)

Rather than taking place in any of the celebrated hippie havens, Norman’s pilgrim figure finds himself in Cincinnati, a largely redneck habitation I’ve heard described as a place of perpetual Lent, before heading on into the strip-mined mountains of eastern Kentucky. Yes, hippie did indeed take place in seemingly unlikely locales. It was also often drab and lonely. And then, as Norman illustrates, it also drew nurture from some very unlikely sources.

If anything, there’s widespread lament that Norman didn’t write more. Divine Right’s Trip is humbly beautiful.

Acid test poet: Greenleaf Whittier (1807-1892)

Whittier is a poet I’ve come to know largely through Dover, where his maternal grandparents and an uncle and cousins on his father’s side lived. His parents in fact, married in our Quaker meetinghouse.

His poems aren’t about himself but rather a greater faithfulness. While he’s self-effacing, many of his works are deeply felt political and social protests that remain biting and land on-target.

Despite the seeming simplicity of his rhyming form, his lines are sharp. When you read his poems, don’t stop at the end of the line but keep moving onward as a full-sentence thought. There you can breathe. Robert Frost follows in Whittier’s footsteps.

His poem, “How the Women Went from Dover,” commemorates an important event that appears in my Quaking Dover as well.

Acid test novelist: Grace Metalious (1924-1964)

One of my colleagues at the New Hampshire Sunday News insisted that Metalious was a much better writer than the tabloid image that plagued her and her notorious book.

After reading Peyton Place, I have to agree. The realities it exposed are no longer scandalous but widely acknowledged. The novel, meanwhile, is skillfully accomplished and hints at more that could have been accomplished under other conditions. She certainly understood the unspoken skeletons of northern New England as well as anyone else I could mention, and she took the risks of admitting the dark undercurrents of survival in a small town anywhere in the country.

Her personal life, on the other hand, is an American tragedy.

Acid test poet and essayist: Gary Snyder (1930- )

It’s pure coincidence that he should appear in this series on Earth Day, but it’s totally fitting.

The tumultuous spring of 1970, when the first Earth Day was observed, was also when I first saw someone sitting in deep meditation. The figure was in lotus position under a beech tree totally motionless for perhaps a half hour while I waited for my girlfriend at the street corner nearby. My inner reaction was hostile, wondering how anybody could withdraw from the world amid all of the conflict around us at the time. Only later did I put the events together – Gary Snyder, just back from years of Zen practice in Japan, was giving a reading on campus. I even admired some of his calligraphy in a display in the Student Union. And, as I would discover, he was a leading activist on progressive fronts.

About a year later, when I took up yoga and its meditation, I had already begun reading his poetry and was struck by what seemed wild construction. What I eventually detected was how precisely it fit an American voice yet moved on Asian meters with utmost economy and, in his case, clarity.

About a year later, I was living in a yoga ashram, a monastic community not that different from the Zen monasteries he had known in Japan. In addition, one of his essays told of visiting the ashram of our teacher’s teacher in India. It was perhaps the best portrayal of Sivananda I’ve yet read, free of the usual guru adoration.

Similar flashes continued as I returned to Indiana, where he had done graduate studies, and then on to his native Washington state, where he had long been a much better mountaineer than I ever would be. Still, the high country he celebrated was both real and transcendental, even in my briefer experiences. His familiarity with Indigenous tribes also informed my own encounters while living at the edge of the Yakama reservation.

I relate more of this in a poem in my Elders Hold chapbook, should you be interested.

Or, for a thinly veiled biography of him before he left for Japan, there’s Japhy Ryder in Jack Kerouac’s Dharma Bums.

Much of my writing, poetry and fiction, has concentrated on place itself, and that’s been something Snyder, too, has done. While I have moved independently of his example, I have been indebted and inspired.

Hari Om Tat Sat!

Acid test poet: Frederico Garcia Lorca (1898-1936)

When surrealism hits the mark for me, there’s something natural rather than forced about it. The juxtaposition of images connects organically, without need for the intervening steps.

That’s why Lorca is among the writers who serve as a touchstone for me. Besides, I can more or less follow his Spanish in the original, not a given with other Spanish masters I’ve admired and enjoyed – Jorge Borges, Garbriel Marquez Garcia, Pablo Neruda, Octavio Paz, for instance. His volumes are the first I pull from the shelf in that direction.

I love the way he saw New York, by the way – did it influence my novel Subway Visions?

Add to that the tragedy of his life being cut short by Nationalists at the outbreak of the Spanish civil war.

Acid test translator: Everett Fox (1947- )

His gorgeous large volume, The Five Books of Moses, leaves the reader agog that the Hebrew Bible wasn’t written in King James English. Fox’s rendering instead sticks close to the original tongue and has a rough-edged, field-research vividness where many of the characters come in unfamiliar names – Ish  and Isha for Adam and Eve, for starters. Familiar quotations sometimes differ so sharply that they pass unrecognized.

The translation evokes the sounds of reading the text aloud and hews to puns, word play, word repetition, and alliteration – with detailed notes and footnotes, as needed – that give a sense of what’s been stripped away in conventional translations that polish and soften the action.

It’s my go-to version these days, augmented by others to context to my earlier readings. I wish we had more of the Bible rendered along the lines Fox pursues.

Can a seemingly random note change known history?

Somewhere in the past I heard about a kind of public journal that wasn’t overtly personal but carefully recorded by devoted individuals. News items, witty thoughts, chance encounters, weather observations might fill them.

Recently, I came across one of those, the Record Book Kept by Daniel C. Osborne (1794-1871), Quaker and Banker. The copy was online at the Friends of Allen County’s website – the highly regarded genealogical center at the public library in Fort Wayne, Indiana.

What especially interests me is that he was a member of Dover Friends Meeting in New Hampshire. His entries provide fresh insights on the life of the congregation and the broader community, both the subjects of my book, Quaking Dover.

A record book, as this one demonstrates, is a collection of random accounts the individual found fascinating or significant. Daniel’s, for instance, has entries on the manufacture of watches in U.S., John Jacob Astor’s will and estate, the popular vote for president 1848, the wife of president Franklin Peirce president-elect, population of the states 1855, English Bible translations list, executions for murders, steam boat accidents and Atlantic Ocean steamers lost, even the royal family of England – most of those notations are on distant events – but they accompany family genealogies and other things closer to home.

Daniel, a son of Marble and Mercy (Nock/Knox) Osborne, operated an iron foundry and was later president of the Strafford Bank, now part of TD Bank. He lived in a Georgian Colonial style home his father had built adjacent to the Quaker meetinghouse, where Daniel continued as an active member while the congregation aged and declined.

These entries note visitors from other locations to Dover Friends Meeting, perhaps all of them in traveling ministry.

Although his penmanship was impeccable, I’m not confident in my ability to decipher it clearly. Even so, I find his records filling in details I’m not sure I’d uncover otherwise. The family genealogies, for instance, have details otherwise lost from the Quaker records when an individual “married out of Meeting,” was “disowned” for other reasons, or moved from the area.

The accounts of deaths, mostly around Dover but sometimes including U.S. presidents, the Marquis de Lafayette, or soldiers at Lexington, Massachusetts, also name neighbors who weren’t Quaker. Perhaps they were even involved in business dealings with him. Notations in the margins point to a surprising number of suicides and, especially, drownings. One 53-year-old man was killed by his own father. Mention of the passing of Quaker evangelist Joseph John Gurney reflects the branch of Friends that Dover followed while that of Congregational minister Lyman Beecher indicates an openness to religious liberalism.

Notations of family marriages point to a much broader interaction of Dover Friends with fellow Quaker families in Rhode Island than I had suspected, including the Wilbur family, prominent in a schism in the yearly meeting, through no blame of their own. I’m guessing it’s because so many attended what’s now the Moses Brown School in Providence.

I wasn’t expecting this tidbit.

Of special interest to me is this notation, “10th mo 22, 1864. Israel Estes of this City, died this day, aged 64 years. He was a lineal descendant of Joseph Estes, who died in Dover Neck in 1626, coming over with Edward Hilton, in the first vessel, and had lands assigned to him as early as 1631.” If true, it would add another person – and, obviously, eventually a wife – to the settlement before the Puritan invasion that multiplied the frontier settlement now known as Dover. As the history stands now, Thomas Roberts was the only other person who arrived with Edward, and they were followed a few years later by brother William Hilton.

It would also place the origin of the surname in America at Dover rather than Massachusetts.

Well, that’s what I get in a first sweep through the record book. I suspect there’s much more to glean.