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Jun 18, 2011

Church Going

Some Questions with Answers
  1. Answering bigger and smaller questions—for example, why is the air “blent”?
  2. Who is recognizing “our compulsions”?
  3. And why are they “robed as destinies”?
  4. And by whom are they robed? And to what is “that” referring in the line “that much can never be obsolete”?
  5. The final two lines baffle as well.
A serious house on serious earth it is,
In whose blent air all our compulsions meet,
Are recognized, and robed as destinies.
And that much never can be obsolete,
Since someone will forever be surprising
A hunger in himself to be more serious,
And gravitating with it to this ground,
Which, he once heard, was proper to grow wise in,
If only that so many dead lie round.

1) The air is blended in the sense that it holds, in solution, a mixture of smells and associations (see stanza five). But why “blent”? Why such an archaic, literary word? At the very beginning of the poem, when the speaker walks into the church, he finds a “tense, musty, unignorable silence / Brewed God knows how long.” (Get it, God knows?) By the end of the poem, that defensive, jokey tone is gone. The speaker is trying to make his language live up to the dignity he sees in the church. That’s how it strikes me, anyway.

(Here and throughout, Larkin makes a big deal of the church as container. He starts off by wondering about the roof, how old it is and whether it’s in good repair. He associates the end of “superstition” with the caving-in of the roof, when all that’s left is “Grass, weedy pavement, brambles, buttress, sky.” He calls the church a “special shell,” and so on.)

2) Who is recognizing our compulsions? Yes. Exactly. I think this question goes straight to the heart of the poem. If there is no one in the church (no God, no clergy, no belief, no superstition), then there is no one to recognize our compulsions. There is no one to call them sins and forgive them. No one to take them seriously. No promise that we will be rewarded or punished for what we do or given a “destiny” that is special to ourselves.

3) Why “robed”? We tend to think of robes as royal or ceremonial garments and as symbols of redemption: “Lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Revelation 7:9-10). To take our compulsions (a quasimedical term borrowed from psychiatry) and robe them as destinies is to ... well, you can decide what that might mean, no?

4) By “that much,” I think Larkin means the feeling that the church is “a serious house on serious earth.” In the last lines of the poem he tries to explain this feeling—or at least say where it comes from.

Again, these are just places you might start. My next question would probably have to do with the tone of that last stanza. Is there something not quite serious about that line “A serious house on serious earth it is”? Is there something wishful, and ironic, about “blent”? And so on. Another reader might ask how much the last lines had to do with churches and how much with poems about churches. Both readers would be asking questions, not just about what’s on the page, but about their own biases and interests and ... compulsions.

So, as for your most general question—how to read poetry well—I have no idea, except to pay attention to the specific words on the page, and the implied tone of voice, and to think about what you read. Just what you’re doing. It sounds childish to say, but one thing I like about poems is that you are allowed to stare at them, and think about them, for as long as you like. In this sense, they resemble slow movies, or portraits, or nudes, or most of what we think of as art: poems give you permission to pay attention to a degree that would be rude or embarrassing face to face with, for example, a person.

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