ST PATRICK’S COLLEGE, D.C.U / UNIVERSITE SORBONNE NOUVELLE - PARIS 3 (Ecole Doctorale des Etudes Anglophones) Joint Ph.D. / Thèse de doctorat en co-tutelle Irish Studies / Etudes anglophones Sandrine Michelle BRISSET Bard of Modem Ireland: Perspectives on Voice and Mask within the Poetry of Brendan Kennelly La voix et ses masques: approches de la poésie de Brendan Kennelly dans le cadre de la tradition bardique irlandaise VOLUME II / II sous la direction de Mme Noreen DOODY et de M. Carle BONAFOUS-MURAT / under the supervision of Dr. Noreen DOODY and Prof. Carie BONAFOUS-MURAT Examiners / Jury: Prof. Carie BONAFOUS-MURAT (Université Sorbonne Nouvelle- Paris 3), Dr. Brenna CLARKE (St Patrick’s College, D.C.U.), Prof. Anne GOARZIN (Université de Haute Bretagne-Rennes 2), Prof. Declan KJBERD (University College, Dublin). 12 septembre 2008 MASKS Brendan Kennedy in common with bards of all periods is a performing poet and as such he has constructed himself as a public character. However, a close study of his poems allows the reader to perceive a different version of the poet than his public image suggests. Just like one event can have many versions, the poet with one body can wear many masks that can be conflicting and contradictory. This could be the reason why Brendan Kennelly worked on creating a multifaceted version of Cromwell in his long poem and, to an even greater extent, of Judas in The Book of Judas. If it is not clear how Cromwell could be both a savage murderer and a loving father, it is not clear either how Kennelly, the performing poet and Kennelly the writing poet can be reconciled in his work. As demonstrated in relation to the mythical approach to time, the idea of one true, fixed historical event clashes with the multiple versions of the living myth. One is actually many. When it comes to Kennedy's poetry, although readers and listeners naturally assume that there is only one name from which the book originates, on second thoughts it has to be considered that the name of Cromwell, Judas and The Man Made of Rain are also on the cover. And when reading the books, not one but many voices can be heard. As testified by titles such as The Voices. A Time fo r Voices, and his upcoming book Reservoir Voices, the question of voices seems to be a crucial preoccupation for Kennelly and when examined in relation to masks it intimates a promise of surprising creativity. 3 2 5 I Masks and Voices 1) Becoming the Voices: Evolution of Brendan Kennedy's Approach to Voices The question of masks and voices caught Brendan Kennedy’s attention very early in his poet’s career. Sedlmayr speaks of “Kennedy’s poetology of voices” that grants “weight and authority not to a single voice exclusively ... but makes heard a chorus of multiple and often decidedly dissonant voices.”1013 Through his postgraduate studies Kennedy became familiar with the way Irish bards lent their voices to objects, and how in their poems, objects and creatures usually voiceless became articulate such as the stag in “My Story,” a poem that was translated by Brendan Kennedy from ancient Irish poetry: “Here’s my stoiy; the stag cries, / Winter snarls as summer dies.”1014 Besides Irish bardic poetry, Brendan Kennedy’s study of Yeats’s Cuchulainn plays made him aware how the mask in primitive forms of theatre and in the Japanese Noh Drama in particular, could be used as an instrument to open spiritual doors in the self, a quality that Brendan Kennedy was to develop in his own poetry.1015 As a young man Brendan Kennedy did not only compose poems but also plays1016 so that the matter of voices was from the earliest stage of his career of foremost importance to him. Ake Persson1017 secs in The Voices (1973) Brendan Kennedy’s first attempt at mentally entering objects to which he grants a voice. However, the technique was already used by the poet in Good Souls to Sur\nve1018 (1967) and in Bread (1971). Persson writes that the method “was due to the poet feeling desperately out of tune with life” and that it was used “in order to avoid total disintegration of the self.” It is yet to be pointed out that at the lime Bread was written (in the early Seventies), Brendan Kennedy was a young 10,3 Geroid Sedlmayr, Brendan Kennedy's Literary Works, 12. 1014 Love of Ireland, 15. 1015 Jll 166. 1016 At the age o f eighteen, he wrote a play called The Bitter and the Brave, cf Interview with Kelly Younger, “Dionysus in Dublin: Brendan Kennedy's Greek Triology” http://www.ucd.ie/irthrm/kyounger.htm, 29 April 1997. 1017 Ake Persson, Betraying the Age, 70. hub "Hunchback," “A Mad Woman” and “The Tree’s Voice." 3 2 6 married man, happy in his marriage and proud father of a young baby. One also notes that the poet was at highest risk of “total self-disintegration” as Persson describes it, in the mid 1980s. This difficult time which corresponded to a decisive turn in his career gave birth to C ro m w ell and A n tig o n e, works in which multiple voices and “speaking objects” are not as frequent as for instance in The Singing Tree (1997) or in Poetry My Arse (1995). Prom the late Sixties onward critics called attention to the plurivocity of Kennelly’s verse.1019 In his doctoral thesis, Erwin Otto secs the technique as unique among Irish contemporary poets.1020 Indeed, with poems such as “Hunchback,”1021 “The Tree’s Voice”1022 and “Bread”1023 Brendan Kennelly used internal focalisation, that led to poems which, due to the technique, are reminiscent of the earliest type of bardic poetry. In a long interview in 1976, Gus Martin perceptively interrogates Brendan Kennelly on voices in his poetry and points at Salvation, the Stranger, (1972) and The Voices (1973) as collections where voices are given particular attention. Although he was still at a very early stage of his poetic development, Brendan Kennelly’s answer enunciates a poetics to which he has remained faithful ever since: Gus Martin: Do you think yourself into the loaf of bread or could you even say how ... Brendan Kennelly: You have to be aware, try to be aware as much as possible of everything around you, to express the essential life, you might almost go back to the ballad ... you have to think a lot about yourself. And 1019 Among numerous articles cf. Sean Lucy, “A Changing focus in poetry, from Ireland to Russia,’' The Irish Independent, 7 January 1967, 10. Frances Gwynn, “The Poetry of Brendan Kennelly: Some Aspects.” Paper submitted for I ASA IL Conference, Cork, August 1973. Typescript. 18 Un-numbercd pages. 10:0 “Die so geartete neuere Lyrik Kenncllys unterschcidcd sich hierin von der jedes anderen maßgeblichen irischen Dichters. Die Suche nach der eigenen Identität, ursprünglich in üben-veigend historischen Bereichen - diese Dichtung dominiert noch immer die Werke der meisten zeilgcnödssischcn irish-cnglischcn Lyriker - spielt für Kennelly nicht mehr die cin/.ig entscheidende Rolle.” Erwin Otto, Das lyrische Werk Brendan Kennellys. Eine Beschreibung der Gedichte auf dem Hintergrund des Dichtungsverständnisses und der spezifisch irischen Erfahrungen des Autors sowie der Tradition irisch- englischer Dichtung. Dissertation/ Universität Giessen. Lang Frankfurt a. M. 1976, 272. 10:1 FS, 361. I0" Ibid., 434. I02-1 Ibid., 429. 3 2 7 the temptation is to hoist yourself on the audience. My desire would be self- knowledge but celebration of otherness.1024 One notes that “the voices" of the voiceless (animate and inanimate, people and things) were then something that interested the poet from a creative perspective. This approach was part of a method and, according to Kennelly’s account, a distance remained between himself and the object speaking in the poem; at the time he did not then publicly say that objects spoke to him. However, Brendan Kennelly was trying to get as close as possible to his focaliser in order, if possible at all, to hear inside himself the voice he was trying to reach. To him the aesthetic approach also had to be an ontological experience and his progress towards voices led him from method to actual experience. Schizophrenia was not mentioned at the lime, but Brendan Kennelly’s interest in “the mad” certainly shows an awareness of this disposition of the mind when voices arc heard in the head as both a fruitful source of poetic inspiration and as an authentic threat to sanity. As always with Brendan Kennelly this interest w'as not limited to the theoretical realm but had to belong to the field of experience. This means that he befriended those who generally inspired fear and discomfort. Thus Ann Ahem, Brendan Kennclly’s former landlady in Dublin recalls1025 how' when he was still in his twenties the young poet talked and listened to Red Biddy1026 and was certainly one of the rare persons to have dared enter her house. Ann Ahem also relates how in the Sixties he would come home late because he had been helping “Pissy Lizzy” push her handcart up Dame Street. He would often come home without socks because he had given them to her, whose feet were cold. This anecdote, among many, shows that the poet’s attention to the outcast goes far beyond mere 1024 Writer in Profile, RTE Television, 17 October 1976. 1025 Lifelines, RTE Television, 28 January 1996. l0-t' Biddy also appears in “Mad B oy’s Song," in Brendan Kennelly, Let Fall No Burning Leaf (Dublin: New Square Publication, 1963), 17 and in “Four Portraits," in Brendan Kennelly and Rudi Holzapfcl, The Dark About Our Loves, (Dublin: John Augustine and Co.), 7-8.