Randall Jarrell: On "Home Burial"
The poem's first sentence, "He saw her from the bottom of the stairs / Before she saw him," implies what the poem very soon states: that, knowing herself seen, she would have acted differently—she has two sorts of behavior, behavior for him to observe and spontaneous immediate behavior: "She was starting down, / Looking back over her shoulder at some fear" says that it is some fear, and not a specific feared object, that she is looking back at; and, normally, we do not look back over our shoulder at what we leave, unless we feel for it something more than fear. "She took a doubtful step" emphasizes the queer attraction or fascination that the fear has for her; her departing step is not sure it should depart. "She took a doubtful step and then undid it ": the surprising use of undid gives her withdrawal of the tentative step a surprising reality. The poem goes on: "To raise herself and look again." It is a little vertical ballet of indecision toward and away from a fearful but mesmerically attractive object, something hard to decide to leave and easy to decide to return to. "He spoke / Advancing toward her": having the old line end with "spoke," the new line begin with "advancing," makes the very structure of the lines express the way in which he looms up, gets bigger. (Five lines later Frost repeats the effect even more forcibly with: "He said to gain time: 'What is it you see,' / Mounting until she cowered under him.") Now when the man asks: "What is it you see / From up there always—for I want to know," the word "always" tells us that all this has gone on many times before, and that he has seen it—without speaking of it—a number of times before. The phrase "for I want to know" is a characteristic example of the heavy, willed demands that the man makes, and an even more characteristic example of the tautological, rhetorical announcements of his actions that he so often makes, as if he felt that the announcement somehow justified or excused the action.
The poem goes on: "She turned and sank upon her skirts at that . . ." The stairs permit her to subside into a modest, compact, feminine bundle; there is a kind of smooth deftness about the phrase, as if it were some feminine saying: "When in straits, sink upon your skirts." The next line, "And her face changed from terrified to dull," is an economically elegant way of showing how the terror of surprise (perhaps with another fear underneath it) changes into the dull lack of response that is her regular mask for him. The poem continues: "He said to gain time"—to gain time in which to think of the next thing to say, to gain time in which to get close to her and gain the advantage of his physical nearness, his physical bulk. His next "What is it you see" is the first of his many repetitions; if one knew only this man one would say, "Man is the animal that repeats." In the poem's next phrase, "mounting until she cowered under him," the identity of the vowels in "mounting" and "cowered" physically connects the two, makes his mounting the plain immediate cause of her cowering. "I will find out now" is another of his rhetorical announcements of what he is going to do: "this time you're going to tell me, I'm ging to make you." But this heavy-willed compulsion changes into sheer appeal, into reasonable beseeching, in his next phrase: "you must tell me, dear." The "dear" is affectionate intimacy, the "must" is the "must "of rational necessity; yet the underlying form of the sentence is that of compulsion. The poem goes on: "She, in her place, refused him any help . . ." The separated phrase "in her place" describes and embodies, with economical brilliance, both her physical and spiritual lack of outgoingness, forthcomingness; she brims over none of her contours, remains sitting upon her skirts upon her stairstep, in feminine exclusion. "Refused him any help / With the least stiffening of her neck and silence": she doesn't say Yes, doesn't say No, doesn't say; her refusal of any answer is worse than almost any answer. "The least stiffening of her neck," in its concise reserve, its slight precision, is more nearly conclusive than any larger gesture of rejection. He, in extremities, usually repeats some proverbial or rhetorical generalization; at such moments she usually responds either with a particular, specific sentence or else with something more particular than any sentence: with some motion or gesture.
The next line, "She let him look, sure that he wouldn't see," reminds one of some mother bird so certain that her nest is hidden that she doesn't even flutter off, but sits there on it, risking what is no risk, in complacent superiority. "Sure that he wouldn't see, / Blind creature": the last phrase is quoted from her mind, is her contemptuous summing up. "And awhile he didn't see"; but at last when he sees, he doesn't tell her what it is, doesn't silently understand, but with heavy slow comprehension murmurs, "Oh," and then repeats, "Oh." It is another announcement of what he is doing, a kind of dramatic rendition of his understanding. (Sometimes when we are waiting for someone, and have made some sound or motion we are afraid will seem ridiculous to the observer we didn't know was there, we rather ostentatiously look at our watch, move our face and lips into a "What on earth could have happened to make him so late?" as a way of justifying our earlier action. The principle behind our action is the principle behind many of this man's actions.) With the undignified alacrity of someone hurrying to reestablish a superiority that has been questioned, the woman cries out like a child: "What is it—what?" Her sentence is, so to speak, a rhetorical question rather than a real one, since it takes it for granted that a correct answer can't be made. His reply, "Just that I see," shows that his unaccustomed insight has given him an unaccustomed composure; she has had the advantage, for so long, of being the only one who knows, that he for a moment prolongs the advantage of being the only one who knows that he knows. The immediately following "'You don't,' she challenged. 'Tell me what it is'" is the instant, childishly assertive exclamation of someone whose human position depends entirely upon her knowing what some inferior being can never know; she cannot let another second go by without hearing the incorrect answer that will confirm her in her rightness and superiority.
The man goes on explaining, to himself, and to mankind, and to her too, in slow rumination about it and about it. In his "The wonder is I didn't see at once. / I never noticed it from here before. / I must be wonted to it—that's the reason," one notices how "wonder" and "once" prepare for "wonted," that provincial-, archaic-sounding word that sums up—as "used" never could—his reliance on a habit or accustomedness which at last sees nothing but itself, and hardly sees that; and when it does see something through itself, beyond itself, slowly marvels. In the next line, "The little graveyard where my people are!" we feel not only the triumph of the slow person at last comprehending, but also the tender, easy accustomedness of habit, of long use, of a kind of cozy social continuance—for him the graves are not the healed scars of old agonies, but are something as comfortable and accustomed as the photographs in the family album. "So small the window frames the whole of it," like the later "Broad-shouldered little slabs there in the sunlight / On the sidehill," not only has this easy comfortable acceptance, but also has the regular feel of a certain sort of Frost nature description: this is almost the only place in the poem where for a moment we feel that it is Frost talking first and the man talking second. But the man's "Not so much larger than a bedroom, is it?"—an observation that appeals to her for agreement—carries this comfortable acceptance to a point at which it becomes intolerable: the only link between the bedroom and the graveyard is the child conceived in their bedroom and buried in that graveyard. The sentence comfortably establishes a connection which she cannot bear to admit the existence of—she tries to keep the two things permanently separated in her mind. (What he says amounts to his saying about their bedroom: "Not so much smaller than the graveyard, is it?") "There are three stones of slate and one of marble, / Broad-shouldered little slabs there in the sunlight / On the sidehill " has a heavy tenderness and accustomedness about it, almost as if he were running his hand over the grain of the stone. The "little" graveyard and "little" slabs are examples of our regular way of making something acceptable or dear by means of a diminutive.
Next, to show her how well he understands, the man shows her how ill he understands. He says about his family's graves: "We haven't to mind those"; that is, we don't have to worry about, grieve over, my people: it is not your obligation to grieve for them at all, nor mine to give them more than their proper share of grief, the amount I long ago measured out and used up. But with the feeling, akin to a sad, modest, relieved, surprised pride, with which he regularly responds to his own understanding, he tells her that he does understand: what matters is not the old stones but the new mound, the displaced earth piled up above the grave which he had dug and in which their child is buried.
When he says this, it is as if he had touched, with a crude desecrating hand, the sacred, forbidden secret upon which her existence depends. With shuddering hysterical revulsion she cries: "Don't, don't, don't, don't." (If the reader will compare the effect of Frost's four don't's with the effect of three or five, he will see once more how exactly accurate, perfectly effective, almost everything in the poem is.) The poem continues: "She withdrew shrinking from beneath his arm / That rested on the banister, and slid downstairs"; the word "slid" says, with vivid indecorousness, that anything goes in extremities, that you can't be bothered, then, by mere appearance or propriety; "slid" has the ludicrous force of actual fact, is the way things are instead of the way we agree they are. In the line "And turned on him with such a daunting look," the phrase "turned on him " makes her resemble a cornered animal turning on its pursuer; and "with such a daunting look" is the way he phrases it to himself, is quoted from his mind as "blind creature" was quoted from hers. The beautifully provincial, old-fashioned, folk-sounding "daunting" reminds one of the similar, slightly earlier "wonted," and seems to make immediate, as no other word could, the look that cows him. The next line, " He said twice over before he knew himself," tells us that repetition, saying something twice over, is something he regresses to under stress; unless he can consciously prevent himself from repeating, he repeats. What he says twice over (this is the third time already that he has repeated something) is a rhetorical question, a querulous, plaintive appeal to public opinion: "Can't a man speak of his own child he's lost?" He does not say specifically, particularly, with confidence in himself: "I've the right to speak of our dead child"; instead he cites the acknowledged fact that any member of the class man has the acknowledged right to mention, just to mention, that member of the class of his belongings, his own child—and he has been unjustly deprived of this right. "His own child he's lost" is a way of saying: "You act as if he were just yours, but he's just as much just mine; that's an established fact." "Can't a man speak of his own child he's lost" has a magnificently dissonant, abject, aggrieved querulousness about it, in all its sounds and all its rhythms; "Can't a man" prepares us for the even more triumphantly ugly dissonance (or should I say consonance?) of the last two words in her "I don't know rightly whether any man can."
Any rhetorical question demands, expects, the hearer's automatic agreement; there is nothing it expects less than a particular, specific denial. The man's "Can't a man speak . . ." means "Isn't any man allowed to speak . . . ," but her fatally specific answer, "Not you!" makes it mean, "A man cannot—is not able to—speak, if the man is you." Her "Oh, where's my hat?" is a speech accompanied by action, means: "I'm leaving. Where's the hat which social convention demands that a respectable woman put on, to go out into the world?" The immediately following "Oh, I don't need it!" means: in extremities, in cases when we come down to what really matters, what does social convention or respectability really matter? Her "I must get out of here. I must get air" says that you breathe understanding and suffocate without it, and that in this house, for her, there is none. Then, most extraordinarily, she gives a second specific answer to his rhetorical question, that had expected none: "I don't know rightly whether any man can." The line says: "Perhaps it is not the individual you that's to blame, but man in general; perhaps a woman is wrong to expect that any man can speak—really speak—of his dead child."
His "Amy! Don't go to someone else this time" of course tells us that another time she has gone to someone else; and it tells us the particular name of this most particular woman, something that she and the poem never tell us about the man. The man's "Listen to me. I won't come down the stairs" tells us that earlier he has come down the stairs, hasn't kept his distance. It (along with "shrinking," "cowered," and many later things in the poem) tells us that he has given her reason to be physically afraid of him; his "I won't come down the stairs" is a kind of euphemism for "I won't hurt you, won't even get near you."
The poem's next sentence, "He sat and fixed his chin between his fists"—period, end of line—with its four short i's, its "fixed " and "fists," fixes him in baffled separateness; the sentence fits into the line as he fits into the isolated perplexity of his existence. Once more he makes a rhetorical announcement of what he is about to do, before he does it: "There's something I should like to ask you, dear." The sentence tiptoes in, gentle, almost abjectly mollifying, and ends with a reminding "dear"; it is an indirect rhetorical appeal that expects for an answer at least a grudging: "Well, go ahead and ask it, then." His sentence presupposes the hearer's agreement with what it implies: "Anyone is at least allowed to ask, even if afterwards you refuse him what he asks." The woman once more gives a direct, crushing, particular answer: "You don't know how to ask it." "Anyone may be allowed to ask, but you are not because you are not able to ask"; we don't even need to refuse an animal the right to ask and be refused, since if we gave him the right he couldn't exercise it. The man's "Help me, then," has an absolute, almost abject helplessness, a controlled child-like simplicity, that we pity and sympathize with; yet we can't help remembering the other side of the coin, the heavy, brutal, equally simple and helpless anger of his later I'll come down to you.
The next line, "Her fingers moved the latch for all reply" (like the earlier "She . . . refused him any help / With the least stiffening of her neck and silence"; like "And turned on him with such a daunting look"; like the later "She moved the latch a little"; like the last "She was opening the door wider"), reminds us that the woman has a motion language more immediate, direct, and particular than words—a language she resorts to in extremities, just as he, in extremities, resorts to a language of repeated proverbial generalizations. "Home Burial" starts on the stairs but continues in the doorway, on the threshold between the old life inside and the new life outside.
The man now begins his long appeal with the slow, heavy, hopeless admission that "My words are nearly always an offence." This can mean, "Something is nearly always wrong with me and my words," but it also can mean—does mean, underneath—that she is to be blamed for nearly always finding offensive things that certainly are not meant to offend. "I don't know how to speak of anything / So as to please you" admits, sadly blames himself for, his baffled ignorance, but it also suggests that she is unreasonably, fantastically hard to please—if the phrase came a little later in his long speech he might pronounce it "so as to please you." (Whatever the speaker intends, there are no long peacemaking speeches in a quarrel; after a few sentences the speaker always has begun to blame the other again.) The man's aggrieved, blaming "But I might be taught, / I should suppose" is followed by the helpless, very endearing admission: "I can't say I see how"; for the moment this removes the blame from her, and his honesty of concession makes us unwilling to blame him. He tries to summarize his dearly bought understanding in a generalization, almost a proverb: "A man must partly give up being a man / With women-folk." The sentence begins in the dignified regretful sunlight of the main floor, in "A man must partly give up being a man," and ends huddled in the basement below, in "With women-folk." He doesn't, use the parallel, coordinate "with a woman," but the entirely different "with women-folk"; the sentence tries to be fair and objective, but it is as completely weighted a sentence as "A man must partly give up being a man with the kiddies," or "A man must partly give up being a man with Bandar-log." The sentence presupposes that the real right norm is a man being a man with men, and that some of this rightness and normality always must be sacrificed with that special case, that inferior anomalous category, "women-folk."
He goes on: "We could have some arrangement [it has a hopeful, indefinite, slightly helter-skelter sound] / By which I'd bind myself to keep hands off "—the phrases "bind myself" and "keep hands off" have the primitive, awkward materiality of someone taking an oath in a bad saga; we expect the sentence to end in some awkwardly impressive climax, but get the almost ludicrous anticlimax of "Anything special you're a-mind to name." And, too, the phrase makes whatever she names quite willful on her part, quite unpredictable by reasonable man. His sensitivity usually shows itself to be a willing, hopeful form of insensitivity, and he himself realizes this here, saying, "Though I don't like such things 'twixt those that love." Frost then makes him express his own feeling in a partially truthful but elephantine aphorism that lumbers through a queerly stressed line a foot too long ("Two that don't love can't live together without them") into a conclusion ("But two that do can't live together with them") that has some of the slow, heavy relish just in being proverbial that the man so often shows. (How hard it is to get through the monosyllables of the two lines!) His words don't convince her, and she replies to them without words: "She moved the latch a little." He repeats in grieved appeal: "Don't—don't go. / Don't carry it to someone else this time." (He is repeating an earlier sentence, with "Don't go" changed to "Don't carry it.") The next line, "Tell me about it if it's something human," is particularly interesting when it comes from him. When is something inside a human being not human, so that it can't be told? Isn't it when it is outside man's understanding, outside all man's categories and pigeonholes—when there is no proverb to say for it? It is, then, a waste or abyss impossible to understand or manage or share with another. His next appeal to her, "Let me into your grief," combines an underlying sexual metaphor with a child's "Let me in! let me in!" This man who is so much a member of the human community feels a helpless bewilderment at being shut out of the little group of two of which he was once an anomalous half; the woman has put in the place of this group a group of herself-and-the-dead-child, and he begs or threatens—reasons with her as best he can—in his attempt to get her to restore the first group, so that there will be a man-and-wife grieving over their dead child.
He goes on: "I'm not so much / Unlike other folks as your standing there / Apart would make me out." The "standing there / Apart" is an imitative, expressive form that makes her apart, shows her apart. Really her apartness makes him out like other folks, all those others who make pretense of following to the grave, but who before one's back is turned have made their way back to life; but he necessarily misunderstands her, since for him being like others is necessarily good, being unlike them necessarily bad. His "Give me my chance"—he doesn't say a chance—reminds one of those masculine things fairness and sportsmanship, and makes one think of the child's demand for justice, equal shares, which follows his original demand for exclusive possession, the lion's share. "Give me my chance" means: "You, like everybody else, must admit that anybody deserves a chance—so give me mine"; he deserves his chance not by any particular qualities, personal merit, but just by virtue of being a human being. His "I do think, though, you overdo it a little" says that he is forced against his will to criticize her for so much exceeding (the phrase "a little" is understatement, politeness, and caution) the norm of grief, for mourning more than is usual or reasonable; the phrase "overdo it a little" manages to reduce her grief to the level of a petty social blunder. His next words, "What was it brought you up to think it the thing / To take your mother-loss of a first child / So inconsolably—in the face of love," manage to crowd four or five kinds of condemnation into a single sentence. "What was it brought you up" says that it is not your essential being but your accidental upbringing that has made you do this-it reduces the woman to a helpless social effect. "To think it the thing" is particularly insulting because it makes her grief a mere matter of fashion; it is as though he were saying, "What was it brought you up to think it the thing to wear your skirt that far above your knees?" The phrase "To take your mother-loss of a first child " pigeonholes her loss, makes it a regular, predictable category that demands a regular, predictable amount of grief, and no more. The phrase "So inconsolably—in the face of love" condemns her for being so unreasonable as not to be consoled by, for paying no attention to, that unarguably good, absolutely general thing, love; the generalized love makes demands upon her that are inescapable, compared to those which would be made by a more specific phrase like "in the face of my love for you." The man's "You'd think his memory might be satisfied " again condemns her for exceeding the reasonable social norm of grief; condemns her, jealously, for mourning as if the dead child's demands for grief were insatiable.
Her interruption, "There you go sneering now!" implies that he has often before done what she calls "sneering" at her and her excessive sensitivity; and, conscious of how hard he has been trying to make peace, and unconscious of how much his words have gone over into attack, he contradicts her like a child, in righteous anger: "I'm not, I'm not!" His "You make me angry" is another of his rhetorical, tautological announcements about himself, one that is intended somehow to justify the breaking of his promise not to come down to her; he immediately makes the simple childish threat, "I'll come down to you"—he is repeating his promise, "I won't come down to you," with the "not" removed. "God, what a woman!" righteously and despairingly calls on God and public opinion ( that voice of the people which is the voice of God) to witness and marvel at what he is being forced to put up with: the fantastic, the almost unbelievable wrongness and unreasonableness of this woman. "And it's come to this," that regular piece of rhetorical recrimination in quarrels, introduces his third use of the sentence "Can't a man speak of his own child he's lost"; but this time the rhetorical question is changed into the factual condemnation of "A man can't speak of his own child that's dead." This time he doesn't end the sentence with the more sentimental, decorous, sympathy—demanding "that's lost," but ends with the categorical "that's dead."
Earlier the woman has given two entirely different, entirely specific and unexpected answers to this rhetorical question of his; this time she has a third specific answer, which she makes with monosyllabic precision and finality: "You can't because you don't know how to speak." He has said that it is an awful thing not to be permitted to speak of his own dead child; she replies that it is not a question of permission but of ability, that he is too ignorant and insensitive to be able to speak of his child. Her sentence is one line long, and it is only the second sentence of hers that has been that long. He has talked at length during the first two-thirds of the poem, she in three- or four-word phrases or in motions without words; for the rest of the poem she talks at length, as everything that has been shut up inside her begins to pour out. She opens herself up, now—is far closer to him, striking at him with her words, than she has been sitting apart, in her place. His open attack has finally elicited from her, by contagion, her open anger, so that now he is something real and unbearable to attack, instead of being something less than human to be disregarded.
This first sentence has indicted him; now she brings in the specific evidence for the indictment. She says: "If you had any feelings, you that dug / With your own hand "—but after the three stabbing, indicting stresses of
/ / / your own hand
she breaks off the sentence, as if she found the end unbearable to go on to; interjects, her throat tightening, the incredulous rhetorical question, "how could you?"—and finishes with the fact that she tries to make more nearly endurable, more euphemistic, with the tender word "little": "his little grave." The syntax of the sentence doesn't continue, but the fact of things continues; she says, "I saw you from that very window there."
/ / / / That very window there
has the same stabbing stresses, the same emphasis on a specific, damning actuality, that
/ / / your own hand
had—and that, soon,
/ / / my own eyes
/ / / / your own baby's grave
and other such phrases Will have. She goes on: "Making the gravel leap and leap in air, / Leap up, like that, like that, and land so lightly / And roll back down the mound beside the hole." As the sentence imitates with such terrible life and accuracy the motion of the gravel, her throat tightens and aches in her hysterical repetition of "like that, like that": the sounds of "leap and leap in air, / Leap up, like that, like that, and land so lightly" are "le! le! le! li! li! la! li!" and re-create the sustained hysteria she felt as she first watched; inanimate things, the very stones, leap and leap in air, or when their motion subsides land "so lightly," while the animate being, her dead child, does not move, will never move. (The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.) Her words "leap and leap in air, / Leap up, like that, like that" keep the stones alive! alive! alive!—in the words "and land" they start to die away, but the following words "So lightly" make them, alive again, for a last moment of unbearable contradiction, before they "roll back down the mound beside the hole. " The repeated o's ( the line says "oh! ow! ow! oh!") make almost crudely actual the abyss of death into which the pieces of gravel and her child fall, not to rise again. The word "hole" (insisted on even more by the rhyme with "roll") gives to the grave the obscene actuality that watching the digging forced it to have for her.
She says: "I thought, Who is that man? I didn't know you." She sees the strange new meaning in his face (what, underneath, the face has meant all along) so powerfully that the face itself seems a stranger's. If her own husband can do something so impossibly alien to all her expectations, he has never really been anything but alien; all her repressed antagonistic knowledge about his insensitivity comes to the surface and masks what before had masked it. In the next sentence, "And I crept down the stairs and up the stairs / To look again," the word "crept" makes her a little mouselike thing crushed under the weight of her new knowledge. But the truly extraordinary word is the "and" that joins "down the stairs" to "up the stairs." What is so extraordinary is that she sees nothing extraordinary about it: the "and" joining the two coordinates hides from her, shows that she has repressed, the thoroughly illogical, contradictory nature of her action; it is like saying: "And I ran out of the fire and back into the fire," and seeing nothing strange about the sentence.
Her next words, "and still your spade kept lifting," give the man's tool a dead, mechanical life of its own; it keeps on and on, crudely, remorselessly, neither guided nor halted by spirit. She continues: "Then you came in. I heard your rumbling voice / Out in the kitchen"; the word "rumbling" gives this great blind creature an insensate weight and strength that are, somehow, hollow. Then she says that she did something as extraordinary as going back up the stairs, but she masks it, this time, with the phrase "and I don't know why." She doesn't know why, it's unaccountable, "But I went near to see, with my own eyes." Her "I don't know why" shows her regular refusal to admit things like these; she manages by a confession of ignorance not to have to make the connections, consciously, that she has already made unconsciously.
She now says a sentence that is an extraordinarily conclusive condemnation of him: "You could sit there with the stains on your shoes /Of the fresh earth from your own baby's grave / And talk about your everyday concerns." The five hissing or spitting s's in the strongly accented "sit," "stains," "shoes"; the whole turning upside down of the first line, with four trochaic feet followed by one poor iamb; the concentration of intense, damning stresses in
/ / / / / / fresh earth from your own baby's grave
--all these things give an awful finality to the judge's summing up, so that in the last line, "And talk about your everyday concerns," the criminal's matter-of-fact obliviousness has the perversity of absolute insensitivity: Judas sits under the cross matching pennies with the soldiers. The poem has brought to life an unthought-of literal meaning of its title: this is home burial with a vengeance, burial in the home; the fresh dirt of the grave stains her husband's shoes and her kitchen floor, and the dirty spade with which he dug the grave stands there in the entry. As a final unnecessary piece of evidence, a last straw that comes long after the camel's back is broken, she states: "You had stood the spade up against the wall / Outside there in the entry, for I saw it." All her pieces of evidence have written underneath them, like Goya's drawing, that triumphant, traumatic, unarguable I SAW IT.
The man's next sentence is a kind of summing-up-in-little of his regular behavior, the ways in which (we have come to see) he has to respond. He has begged her to let him into her grief, to tell him about it if it's something human; now she lets him into not her grief but her revolted, hating condemnation of him; she does tell him about it and it isn't human, but a nightmare into which he is about to fall. He says: "I shall laugh the worst laugh I ever laughed. / I'm cursed. God, if I don't believe I'm cursed." The sounds have the gasping hollowness of somebody hit in the stomach and trying over and over to get his breath—of someone nauseated and beginning to vomit: the first stressed vowel sounds are "agh! uh! agh! uh! agh1 uh!" He doesn't reply to her, argue with her, address her at all, but makes a kind of dramatic speech that will exhibit him in a role public opinion will surely sympathize with, just as he sympathizes with himself. As always, he repeats: "laugh," "laugh," and "laughed," "I'm cursed" and "I'm cursed" (the rhyme with "worst" gives almost the effect of another repetition): as always, he announces beforehand what he is going to do, rhetorically appealing to mankind for justification and sympathy. His " I shall laugh the worst laugh I ever laughed " has the queer effect of seeming almost to be quoting some folk proverb. His "I'm cursed" manages to find a category of understanding in which to pigeonhole this nightmare, makes him a reasonable human being helpless against the inhuman powers of evil—the cursed one is not to blame. His "God, if I don't believe I'm cursed" is akin to his earner "God, what a woman!"—both have something of the male's outraged, incredulous, despairing response to the unreasonableness and immorality of the female. He responds hardly at all to the exact situation; instead he demands sympathy for, sympathizes with himself for, the impossibly unlucky pigeonhole into which Fate has dropped him.
His wife then repeats the sentence that, for her, sums up everything: "I can repeat the very words you were saying. / 'Three foggy mornings and one rainy day / Will rot the best birch fence a man can build.'" We feel with a rueful smile that he has lived by proverbs and—now, for her—dies by them. He has handled his fresh grief by making it a part of man's regular routine, man's regular work; and by quoting man's regular wisdom, that explains, explains away, pigeonholes, anything. Nature tramples down man's work, the new fence rots, but man still is victorious, in the secure summing up of the proverb.
/ / / The best birch fence
is, so far as its stresses are concerned, a firm, comfortable parody of all those stabbing stress systems of hers. In his statement, as usual, it is not I but a man. There is a resigned but complacent, almost relishing wit about this summing up of the transitoriness of human effort: to understand your defeat so firmly, so proverbially, is in a sense to triumph. He has seen his ordinary human ambition about that ordinary human thing, a child, frustrated by death; so there is a certain resignation and pathos about his saying what he says. The word "rot " makes the connection between the fence and the child, and it is the word "rot" that is unendurable to the woman, since it implies with obscene directness: how many foggy mornings and rainy days will it take to rot the best flesh-and-blood child a man can have? Just as, long ago at the beginning of the poem, the man brought the bedroom and the grave together, he brings the rotting child and the rotting fence together now. She says in incredulous, breathless outrage: "Think of it, talk like that at such a time!" (The repeated sounds) th, t, t, th, t, t, are thoroughly expressive.) But once more she has repressed the connection between the two things: she objects to the sentence not as what she knows it is, as rawly and tactlessly relevant, but as something absolutely irrelevant, saying: "What had how long it takes a birch to rot / To do with"—and then she puts in a euphemistic circumlocution, lowers her eyes and lowers the shades so as not to see—"what was in the darkened parlor."
But it is time to go back and think of just what it was the woman saw, just how she saw it, to make her keep on repeating that first occasion of its sight. She saw it on a holy and awful day. The child's death and burial were a great and almost unendurable occasion, something that needed to be accompanied with prayer and abstention, with real grief and the ritual expression of grief. It was a holy or holi-day that could only be desecrated by "everyday concerns"; the husband’s digging seemed to the wife a kind of brutally unfeeling, secular profanation of that holy day, her holy grief. Her description makes it plain that her husband dug strongly and well. And why should he not do so? Grief and grave digging, for him, are in separate compartments; the right amount of grief will never flow over into the next compartment. To him it is the workaday, matter-of-fact thing that necessarily comes first; grieving for the corpse is no excuse for not having plenty of food at the wake. If someone had said to him: "You dig mighty well for a man that's just lost his child," wouldn't he have replied: "Grief's no reason for doing a bad job"? (And yet, the muscles tell the truth; a sad enough man shovels badly.) When, the grave dug and the spade stood up in the entry, he went into the kitchen, he may very well have felt: "A good job," just as Yakov, in Rothschild's Fiddle, taps the coffin he has made for his wife and thinks: "A good job."
But unconsciously, his wife has far more compelling reasons to be appalled at this job her husband is doing. Let me make this plain. If we are told how a woman dreams of climbing the stairs, and of looking out through a window at a man digging a hole with a spade—digging powerfully, so that the gravel leaps and leaps into the air, only to roll back down into the hole; and still the man's spade keeps lifting and plunging down, lifting and plunging down, as she watches in fascinated horror, creeps down the stairs, creeps back up against her will, to keep on watching; and then, she doesn't know why, she has to go to see with her own eyes the fresh earth staining the man's shoes, has to see with her own eyes the man's tool stood up against the wall, in the entrance to the house—if we are told such a dream, is there any doubt what sort of dream it will seem to us? Such things have a sexual force, a sexual meaning, . . .
That day of the funeral the grieving woman felt only misery and anguish, passive suffering; there was nobody to blame for it all except herself. . . . the woman's feeling of guilt about other things is displaced onto the child's death. Now when this woman sees her husband digging the grave (doing what seems to her, consciously, an intolerably insensitive thing; unconsciously, an indecent thing) she does have someone to blame, someone upon whom to shift her own guilt: she is able to substitute for passive suffering and guilt an active loathing and condemnation—as she blames the man's greater guilt and wrongness her own lesser guilt can seem in comparison innocence and rightness. (The whole matrix of attitudes available to her, about woman as Madonna-and-child and man as brute beast, about sexuality as a defiling thing forced upon woman, helps her to make this shift.) The poem has made it easy for us to suspect a partial antagonism or uncongeniality, sexually, between the weak oversensitive woman and the strong insensitive man, with his sexual force so easily transformed into menace. (The poem always treats it in that form.) The woman's negative attitudes have been overwhelmingly strengthened, now; it is plain that since the child's death there has been no sort of sexual or emotional union between them. . . .
She has put grief, the dead child, apart on an altar, to be kept separate and essential as long as possible—forever, if possible. He has immediately filed away the child, grief, in the pigeonhole of man's wont, man's proverbial understanding: the weight is off his own separate shoulders, and the shoulders of all mankind bear the burden. In this disaster of her child's death, her husband's crime, her one consolation is that she is inconsolable, has (good sensitive woman) grieved for months as her husband (bad insensitive man) was not able to grieve even for hours. Ceasing to grieve would destroy this consolation, would destroy the only way of life she has managed to find.
And yet she has begun to destroy them. When she says at the end of the poem: "How can I make you—" understand, see, she shows in her baffled, longing despair that she has tried to make him understand; has tried to help him as he asked her to help him. Her "You couldn't care," all her lines about what friends and the world necessarily are, excuse him in a way, by making him a necessarily insensitive part of a necessarily insensitive world that she alone is sensitive in: she is the one person desperately and forlornly trying to be different from everyone else, as she tries to keep death and grief alive in the middle of a world intent on its own forgetful life. At these last moments she does not, as he thinks, "set him apart" as "so much / Unlike other folks"; if he could hear and respond to what she actually has said, there would be some hope for them. But he doesn't; instead of understanding her special situation, he dumps her into the pigeonhole of the crying woman—any crying woman—and then tries to manage her as one manages a child. She does try to let him into her grief, but he won't go; instead he tells her that now she's had her cry, that now he feels better, that the heart's gone out of it, that there's really no grief left for him to be let into.
The helpless tears into which her hard self-righteous separateness has dissolved show, underneath, a willingness to accept understanding; she has denounced him, made a clean breast of things, and now is accessible to the understanding or empathy that he is unable to give her. Women are oversensitive, exaggerate everything, tell all, weep, and then are all right: this is the pigeonhole into which he drops her. So rapid an understanding can almost be called a form of stupidity, of not even trying really to understand. The bewitched, un canny, almost nauseated helplessness of what he has said a few lines before: "I shall laugh the worst laugh I ever laughed. / I'm cursed. God, if I don't believe I'm cursed," has already changed into a feeling of mastery, of the strong man understanding and managing the weak hysterical woman. He is the powerful one now. His "There, you have said it all and you feel better. / You won't go now" has all the grown-up's condescension toward the child, the grown-up's ability to make the child do something simply by stating that the child is about to do it. The man's "You're crying. Close the door. / The heart's gone out of it: why keep it up" shows this quite as strikingly; he feels that he can manipulate her back into the house and into his life, back out of the grief that—he thinks or hopes—no longer has any heart in it, so that she must pettily and exhaustingly "keep it up."
But at this moment when the depths have been opened for him; at this moment when the proper management might get her back into the house, the proper understanding get her back into his life; at this moment that it is fair to call the most important moment of his life, someone happens to come down the road. Someone who will see her crying and hatless in the doorway; someone who will go back to the village and tell everything; someone who will shame them in the eyes of the world. Public opinion, what people will say, is more important to him than anything she will do; he forgets everything else, and expostulates: "Amy! There' s someone coming down the road! " His exclamation is full of the tense, hurried fear of social impropriety, of public disgrace; nothing could show more forcibly what he is able to understand, what he does think of primary importance. Her earlier "Oh, where's my hat? Oh, I don't need it!" prepares for, is the exact opposite of, his "Amy! There's someone coming down the road!"
She says with incredulous, absolute intensity and particularity, "You—"
That italicized you is the worst, the most nearly final thing that she can say about him, since it merely points to what he is. She doesn't go on; goes back and replies to his earlier sentences: "oh, you think the talk is all." Her words have a despairing limpness and sadness: there is no possibility of his being made to think anything different, to see the truth under the talk. She says: "I must go—" and her words merely recognize a reality—"Somewhere out of this house." Her final words are full of a longing, despairing, regretful realization of a kind of final impossibility: "How can I make you—" The word that isn't said, that she stops short of saying, is as much there as anything in the poem. All her insistent anxious pride in her own separateness and sensitiveness and superiority is gone; she knows, now, that she is separate from him no matter what she wants. Her "How can I make you—" amounts almost to "If only I could make you—if only there were some way to make you—but there is no way."
He responds not to what she says but to what she does, to "She was opening the door wider." He threatens, as a child would threaten: "If—you—do!" He sounds like a giant child, or a child being a giant or an ogre. The "If—you—do!" uses as its principle of being the exaggerated slowness and heaviness, the willedness of his nature. (Much about him reminds me of Yeats's famous definition: "Rhetoric is the will trying to do the work of the imagination"; "Home Burial" might be called the story of a marriage between the will and the imagination.) The dashes Frost inserts between the words slow down the words to the point where the slowedness or heaviness itself, as pure force and menace, is what is communicated. Then the man says, trying desperately—feebly—to keep her within reach of that force or menace: "Where do you mean to go? First tell me that. / I'll follow and bring you back by force. I will!— " The last sentences of each of her previous speeches (her despairing emotional "Oh, I won't, I won't!" and her despairing spiritual "How can I make you—") are almost the exact opposite of the "I will!" with which he ends the poem. It is appropriate that "force," "I," and "will" are his last three words: his proverbial, town-meeting understanding has failed, just as his blankly imploring humility has failed; so that he has to resort to the only thing he has left, the will or force that seems almost like the mass or inertia of a physical body. We say that someone "throws his weight around," and in the end there is nothing left for him to do but throw his weight around. Appropriately, his last line is one more rhetorical announcement of what he is going to do: he will follow and bring her back by force; and, appropriately, he ends the poem with one more repetition—he repeats: " I will!"
Excerpted from Jarrell, "Robert Frost's 'Home Burial'" in The Third Book of Criticism (1962). For the complete essay (along with a generous selection of Jarrell's other criticism) see Randall Jarrell, No Other Book: Selected Essays. Ed. Brad Leithauser. New York: Perennial, 1999. Copyright © 1999 by Mary Jarrell.
|Title||Randall Jarrell: On "Home Burial"||Type of Content||Criticism|
|Criticism Author||Randall Jarrell||Criticism Target||Robert Frost|
|Criticism Type||Poet||Originally Posted||17 Jan 2015|
|Publication Status||Excerpted Criticism||Publication||No Other Book: Selected Essays|
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