from harold bloom’s anxiety of influence: clinamen, or poetic misprision & milton’s paradise lost

Clinamen, which is poetic misreading or misprision proper; I take the word from Lucretius, where it means a "swerve" of the atoms so as to make change possible in the universe. A poet swerves away from his precursor, by so reading his precursor’s poem as to execute a clinamen in relation to it. This appears as a corrective movement in his own poem, which implies that the precursor poem went accurately up to a certain point, but then should have swerved, precisely in the direction that the new poem moves. . . .


. . . Shelley speculated that poets of all ages contributed to one Great Poem perpetually in progress. Borges remarks that poets create their precursors. If the dead poets, as Eliot insisted, constituted their successors’ particular advance in knowledge, that knowledge is still their successors’ creation, made by the living for the needs of the living.


But poets, or at least the strongest among them, do not read necessarily as even the strongest of critics read. Poets are neither ideal nor common readers, neither Arnoldian nor ]ohnsonian. They tend not to think, as they read: "This is dead, this is living, in the poetry of X." Poets, by the time they have grown strong, do not read the poetry of X, for really strong poets can read only themselves. For them, to be judicious is to be weak, and to compare, exactly and fairly, is to be not elect. Milton’s Satan, archetype of the modern poet at his strongest, becomes weak when he reasons and compares, on Mount Niphates, and so commences that process of decline culminating in Paradise Regained, ending as the archetype of the modern critic at his weakest.


Let us attempt the experiment (apparently frivolous) of reading Paradise Lost as an allegory of the dilemma of the modern poet, at his strongest. Satan is that modern poet, while God is his dead but still embarrassingly potent and present ancestor, or rather, ancestral poet. Adam is the potentially strong modern poet, but at his weakest moment, when he has yet to find his own voice. God has no Muse, and needs none, since he is dead, his creativity being manifested only in the past time of the poem. Of the living poets in the poem, Satan has Sin, Adam has Eve, and Milton has only his Interior Paramour, an Emanation far within that weeps incessantly for his sin, and that is invoked magnificently four times in the poem. Milton has no name for her, though he invokes her under several; but, as he says, "the meaning, not the Name I call." Satan, a stronger poet even than Milton, has progressed beyond invoking his Muse.


Why call Satan a modern poet? Because he shadows forth gigantically a trouble at the core of Milton and of Pope, a sorrow that purifies by isolation in Collins and Gray, in Smart and in Cowper, emerging fully to stand clear in Wordsworth, who is the exemplary Modern Poet, the Poet proper. The incarnation of the Poetic Character in Satan begins when Milton’s story truly begins, with the Incarnation of God’s Son and Satan’s rejection of that incarnation. Modern poetry begins in two declarations of Satan: "We know no time when we were not as now" and "To be weak is miserable, doing or suffering."


Let us adopt Milton’s own sequence in the poem. Poetry begins with our awareness, not of a Fall, but that we are falling. The poet is our chosen man, and his consciousness of election comes as a curse; again, not "I am a fallen man," but "I am Man, and I am falling" — or rather, "I was God, I was Man (for to a poet they were the same), and I am falling, from myself." When this consciousness of self is raised to an absolute pitch, then the poet hits the floor of Hell, or rather, comes to the bottom of the abyss, and by his impact there creates Hell. He says, "I seem to have stopped falling; now I am fallen, consequently, I lie here in Hell."


There and then, in this bad, he finds his good; he chooses the heroic, to know damnation and to explore the limits of the possible within it. The alternative is to repent, to accept a God altogether other than the self, wholly external to the possible. This God is cultural history, the dead poets, the embarrassments of a tradition grown too wealthy to need anything more. But we, to understand the strong poet. must go further still than he can go, back into the poise before the consciousness of falling came.


When Satan or the poet looks around him on the floor of fire his falling self had kindled, he sees first a face he only just recognizes, his best friend, Beelzebub, or the talented poet who never quite made it, and now never shall. And, like the truly strong poet he is, Satan is interested in the face of his best friend only to the extent that it reveals to him the condition of his owncountenance. Such limited interest mocks neither the poets we know, nor the truly heroic Satan. If Beelzebub is that scarred, if he looks that unlike the true form he left behind on the happy fields of light, then Satan himself is hideously bereft of beauty, doomed, like Walter Pater, to be a Caliban of Letters, trapped in essential poverty. in imaginative need, where once he was all but the wealthiest, and needed next to nothing. But Satan, in the accursed strength of the poet, refuses to brood upon this, and turns instead to his task, which is to rally everything that remains.


This task, comprehensive and profoundly imaginative, includes everything that we could ascribe as motivation for the writing of any poetry that is not strictly devotional in its purposes. For why do men write poems? To rally everything that remains, and not to sanctify nor propound. The heroism of endurance — of Milton’s post-lapsarian Adam, and of the Son in Paradise Regained — is a theme for Christian poetry, but only barely a heroism for poets. We hear Milton again, celebrating the strong poet’s natural virtue, when Samson taunts Harapha: "bring up thy van,/ My heels are fetter’d, but my fist is free." The poet’s final heroism, in Milton, is a spasm of self-destruction, glorious because it pulls down the temple of his enemies. Satan, organizing his chaos, imposing a discipline despite the visible darkness, calling his minions to emulate his refusal to mourn, becomes the hero as poet, finding what must suffice, while knowing that nothing can suffice.


This is a heroism that is exactly on the border of solipsism, neither within it, nor beyond it. Satan’s later decline in the poem, as arranged by the Idiot Questioner in Milton, is that the hero retreats from this border into solipsism, and so is degraded; ceases, during his soliloquy on Mount Niphates, to be a poet and, by intoning the formula: "Evil be thou my good," becomes a mere rebel, a childish inverter of conventional moral categories, another wearisome ancestor of student non-students, the perpetual New Left. For the modern poet, in the gladness of his sorrowing strength, stands always on the farther verge of solipsism, having just emerged from it. His difficult balance, from Wordsworth to Stevens, is to maintain a stance just there, where by his very presence he says: "What I see and hear come not but from myself" and yet also: "I have not but I am and as I am I am." The first, by itself, is perhaps the fine defiance of an overt solipsism, leading back to an equivalent of "I know no time when I was not as now." Yet the second is the modification that makes for poetry instead of idiocy: "There are no objects outside of me because I see into their life, which is one with my own, and so ‘I am that I am,’ which is to say, ‘I too will be present wherever and whenever I choose to be present.’ I am so much in process, that all possible movement is indeed possible, and if at present I explore only my own dens, at least I explore." Or, as Satan might have said: "In doing and in suffering, I shall be happy, for even in suffering I shall be strong."


It is sad to observe most modern critics observing Satan, because they never do observe him. The catalog of unseeing could hardly be more distinguished, from Eliot who speaks of "Milton’s curly haired Byronic hero" (one wants to reply, looking from side to side: "Who?") to the astonishing backsliding of Northrop Frye, who invokes, in urbane ridicule, a Wagnerian context (one wants to lament: "A true critic, and of God’s party without knowing it"). Fortunately we have had Empson, with his apt rallying cry: "Back to Shelley!" Whereto I go.


Contemplating Milton’s meanness towards Satan, towards his rival poet and dark brother, Shelley spoke of the "pernicious casuistry" set up in the mind of Milton’s reader, who would be tempted to weigh Satan’s flaws against God’s malice towards him, and to excuse Satan because God had been malicious beyond all measure. Shelley’s point has been twisted by the C. S. Lewis or Angelic School of Milton Criticism, who proceed to weigh up the flaws and God’s wrongs, and find Satan wanting in the balance. This pernicious casuistry, Shelley would have agreed, would not be less pernicious if we were to find (as I do) Milton’s God wanting. It would still be casuistry, and as discourse upon poetry it would still be moralizing, which is to say, pernicious.


Even the strongest poets were at first weak, for they started as prospective Adams, not as retrospective Satans. Blake names one state of being Adam, and calls it the Limit of Contraction, and another state Satan, and calls it the Limit of Opacity. Adam is given or natural man, beyond which our imaginations will not contract. Satan is the thwarted or restrained desire of natural man, or rather theshadow or Spectre of that desire. Beyond this spectral state, we will not harden against vision, but the Spectre squats in our repressiveness, and we are hardened enough, as we are contracted enough. Enough, our spirits lament, not to live our lives, enough to be frightened out of our creative potential by the Covering Cherub, Blake’s emblem (out of Milton, and Ezekiel, and Genesis) for that portion of creativity in us that has gone over to constriction and hardness. Blake precisely named this renegade part of Man. Before the Fall (which for Blake meant before the Creation, the two events for him being one and the same) the Covering Cherub was the pastoral genius Tharmas, a unifying process making for undivided consciousness; the innocence, pre-reflective, of a state without subjects and objects, yet in no danger of solipsism, for it lacked also a consciousness of self. Tharmas is a poet’s (or any man’s) power of realization, even as the Covering Cherub is the power that blocks realization. . . .

. . . I arrive at my argument’s central principle, which is not more true for its outrageousness, but merely true enough: Poetic Influence  — when it involves two strong, authentic poets,— always proceeds by a misreading of the prior poet, an act of creative correction that is actually and necessarily a misinterpretation. The history of fruitful poetic influence, which is to say the main tradition of Western poetry since the Renaissance, is a history of anxiety and self-saving caricature, of distortion, of perverse, wilful revisionism without which modern poetry as such could not exist. . . .

. . . My own Idiot Questioner, happily curled up in the labyrinth of my own being, protests: "What is the use of such a principle, whether the argument it informs be true or not?" Is it useful to be told that poets are not common readers, and particularly are not critics, in the true sense of critics, common readers raised to the highest power? And what is Poetic Influence anyway? Can the study of it really be anything more than the wearisome industry of source-hunting, of allusion-counting, an industry that will soon touch apocalypse anyway when it passes from scholars to computers? Is there not the shibboleth bequeathed us by Eliot, that the good poet steals, while the poor poet betrays an influence, borrows a voice? And are there not all the great Idealists of literary criticism, the deniers of poetic influence, ranging from Emerson with his maxims: "Insist on yourself: never imitate" and" Not possibly will the soul deign to repeat itself" to the recent transformation of Northrop Frye into the Arnold of our day, with his insistence that the Myth of Concern prevents poets from suffering the anxieties of obligation?


Against such idealism one cheerfully cites Lichtenberg’s grand remark: "Yes, I too like to admire great men, but only those whose works I do not understand." Or again from Lichtenberg, who is one of the sages of Poetic Influence: "To do just the opposite is also a form of imitation, and the definition of imitation ought by rights to include both." What Lichtenberg implies is that Poetic Influence is itself an oxymoron, and he is right. But then, so is Romantic Love an oxymoron, and Romantic Love is the closest analogue of Poetic Influence, another splendid perversity of the spirit, though it moves precisely in the opposite direction. The poet confronting his Great Original must find the fault that is not there, and at the heart of all but the highest imaginative virtue. The lover is beguiled to the heart of loss, but is found, as he finds, within mutual illusion, the poem that is not there. "When two people fall in love," says Kierkegaard, "and begin to feel that they are made for one another, then it is time for them to break off, for by going on they have everything to lose and nothing to gain." When the ephebe, or figure of the youth as virile poet, is found by his Great Original, then it is time to go on, for he has everything to gain, and his precursor nothing to lose; if the fully written poets are indeed beyond loss.


But there is the state called Satan, and in that hardness poets must appropriate for themselves. For Satan is a pure or absolute consciousness of self compelled to have admitted its intimate alliance with opacity. The state of Satan is therefore a constant consciousness of dualism, of being trapped in the finite, not just in space (in the body) but in clock-time as well. To be pure spirit, yet to know in oneself the limit of opacity; to assert that one goes back before the Creation-Fall, yet be forced to yield to number, weight, and measure; this is the situation of the strong poet, the capable imagination, when he confronts the universe of poetry, the words that were and will be, the terrible splendor of cultural heritage. In our time, the situation becomes more desperate even than it was in the Milton-haunted eighteenth century, or the Wordsworth-haunted nineteenth, and our current and future poets have only the consolation that no certain Titanic figure has risen since Milton and Wordsworth, not even Yeats or Stevens.


If one examines the dozen or so major poetic influencers before this century, one discovers quickly who among them ranks as the great Inhibitor, the Sphinx who strangles even strong imaginations in their cradles: Milton. The motto to English poetry since Milton was stated by Keats: "Life to him would be Death to me." This deathly vitality in Milton is the state of Satan in him, and is shown us not so much by the character of Satan in Paradise Lost as by Milton’s editorializing relationship to his own Satan, and by his relationship to all the stronger poets of the eighteenth century and to most of those in the nineteenth. Milton is the central problem in any theory and history of poetic influence in English . . .


. . . we can see the final irony of Poetic Influence, and come full circle to end where we began. This clinamen between the strong poet and the Poetic Father is made by the whole being of the later poet, and the true history of modern poetry would be the accurate recording of these revisionary swerves. To the pure ‘Pataphysician, the swerve is marvellously gratuitous; Jarry, after all, was capable of considering the Passion as an uphill bicycle race. The student of Poetic Influence is compelled to be an impure ‘Pataphysician; he must understand that the clinamen always must be considered as though it were simultaneously intentional and involuntary, the Spiritual Form of each poet and the gratuitous gesture each poet makes as his falling body hits the floor of the abyss. Poetic Influence is the passing of Individuals through States, in Blake’s language, but the passing is done ill when it is not a swerving. The strong poet indeed says: ..I seem to have stopped falling; now I am fallen, consequently, I lie here in Hell," but he is thinking, as he says this, "As I fell, I swerved, consequently I lie here in a Hell improved by my own making."

—from Harold Bloom, The Anxiety of Influence: A Theory of Poetry (1973)