Robert Duncan: “It Was the Sound of Fire on the Hearth”

Photographers Unknown, Food for Fire, Food for Thought

      good wood
      that all fiery youth bust forth from winter,
         go to sleep in the poem.
      Who will remember thy green flame,
         thy dream’s amber?

Language obeyd flares tongues in obscure matter.

      We trace faces in clouds: they drift apart.
      Palaces of air. The sun dying down
         sets them on fire.

      Descry shadows on the flood from its dazzling mood,
      or at its shore read runes upon the sand
         from sea-spume.

This is what I wanted for the last poem.
A loosening of conventions and return to open form.

      Leonardo saw figures that were stains upon a wall
      Let the apparitions containd in the ground
         play as they will.

You have carried a branch of tomorrow into the room.
Its frangrance had awakend me. No. .

      It was the sound of a fire on the hearth
      Leapd up where you bankd it
      . . .sparks of delight. Now I return the thought

      to the red glow, that might-be-magical blood,
      palaces of heat in the fire’s mouth,

If you look you will see the salamander–

      to the very elements that attend us,
      fairies of the fire, the radiant crawling. .

That was a long time ago.
No. They were never really there,

      though once I saw–did I stare
      into the hear of desire burning
      and see a radiant man? like those
      fancy cities from fire into fire falling.

We are close enough to childhood, so easily purged
of whatever we thought we were to be.

      Flamey threads of firstness go out from your touch,

      flickers of unlikely heat
      at the edge of our belief bud forth.

Robert Duncan, Food for Fire, Food for Thought, October 1959, Poetry, Volume 95, Number 1

Born at Oakland, California in January of 1919, Robert Edward Duncan was an American poet and a follower of Hilda Doolittle, a modernist poet who, with Ezra Pound, co-founded the Imagist group of poets. Duncan featured prominently in the histories of pre-Stonewall gay culture, bohemian communities of the Beat Generation, and cultural movements of the 1960s.

Born the tenth child of Edward Howard Duncan and Marguerite Pearl Wesley, Robert Duncan was adopted after the death of his mother by Edwin and Minnehaha Symmes. The prominent architect and his wife were a Theosophist family who embraced the spiritual teachings of Western esotericism as founded by Russian-American mystic and writer Helena Blavatsky. Robert Duncan grew up in a stable environment with new parents interested in both the occult and social community projects.

Encouraged by an English high school teacher, Duncan chose poetry as a vocation while still in his teens. After the death of Edwin Symmes in 1936, he began his studies at the University of California, Berkeley. While in his sophomore year, Duncan met graduate student Neo Fahs and entered into his first recorded homosexual relationship that lasted until 1940. While living in New York City with Fahs, he met many literary figures including playwright Arthur Miller and French-born essayist and writer Anaïs Nin.

During 1938, Robert Duncan briefly attended North Carolina’s Black Mountain College, an experimental educational project that became known for its artists and post-modernist poets. When he was drafted for military service in 1941, Duncan declared his homosexuality and was discharged. He became a prominent figure in the history of pre-Stonewall gay culture with his 1944 essay “The Homosexual in Society” published in editor and publisher Dwight Macdonald’s “Politics”, an outspoken magazine with articles by such notables as George Orwell, Lionel Trilling, and Mary McCarthy.

Duncan relocated to San Francisco in 1945 where he became friends with poets Helen Adam and Kenneth Rexroth as well as painter Lyn Brockway. He returned to U.C. Berkeley where he studied Medieval and Renaissance literature, eventually becoming a shamanistic figure in the artistic and poetry circles of San Francisco. Duncan’s first book, “Heavenly City Earthly City”, a collection of verse that reflected his admiration for the metaphysical work of British poet George Barker, was published by writer and physicist Bernard Porter’s newly founded Ben Porter Books in 1947.

In 1950, Robert Duncan met painter and collagist Jess Collins and began a relationship that would last thirty-seven years until Duncan’s death. They took marriage vows and settled in a historic Victorian home in San Francisco’s Mission District. Duncan began to publish his work regularly in the early 1950s and taught at Black Mountain College during 1956. His artistic and critical success occurred in the 1960s with the publishing of three volumes of poetic work: “Opening the Field” in 1960, the 1964 “Roots and Branches”, and “Bending the Bow” in 1968.

After the publication of his “Bending the Bow”, Duncan vowed not to publish another major collection for fifteen years. In 1984, his next major work “Ground Work I: Before the War” won the National Poetry Award. The concluding volume of Duncan’s poems, “Ground Work II: In the Dark”, taken as a whole was proposed by him in 1968 and later published in 1987.

Robert Duncan’s poetry is one of process not conclusion. It is considered Modernist for his inclination towards the impersonal, mythic and canonical styles; however, it is also seen as Romantic due to its organic, lyric and forward-wandering journey. Beginning in the 1960s, Duncan’s work was influenced by both  “projective verse”, poetry that is shaped by the rhythms of the poet’s breath, and “composition by field”, the use of the page as a field of language beyond traditional margins and spacing. His work includes short lyrical poems and recurring sequences of prose poems, both of which draw inspiration from the poetic work of Walt Whitman, Ezra Pound, William Carlos Williams, and particularly that of modernist Charles John Olson and the Black Mountain School of poetry.

One of the most influential of the postwar American poets, Robert Duncan died in San Francisco in 1988 after a long battle with kidney disease. He was survived by his partner Jess Collins who died in January of 2004 at the age of eighty. Duncan’s papers are housed at the State University of New York-Buffalo and the Special Collections and Archives of Kent State University.

“There is a natural mystery in poetry. We do not understand all that we render up to understanding. . . I study what I write as I study out any mystery. I work at language as a spring of water works at the rock, to find a course, and so, blindly. In this I am not a maker of things, but, if maker, a maker of a way. For the way is itself.”—Robert Duncan, Notebook published in Donald Allen’s “The New American Poetry: 1945-1960”, First Edition, 1960, Grove Press, New York

Notes: The Archives of American Art has an online copy available for public viewing of Robert Duncan and Jess Collins’s scrapbook for Patricia Jordan at: https://www.aaa.si.edu/uv/index.html?manifest=https://www.aaa.si.edu/manifest/edanmdm:AAADCD_item_11139&c=0&m=0&s=0&cv=0&config=uv-config.json&locales=en-GB:English%20(GB)

Second Insert Image: Original Cover for Robert Duncan’s “Roots and Branches”, 1964, New Directions Publishing, New York

Third Insert Image: Jess Collins, Original Collage Illustration for Robert Duncan’s “The Opening of the Field”, 1960, Private Collection 

Fourth Insert Image: Robert Duncan, “Bending the Bow”, 1968, 1st Edition, Publisher New Directions, New York

Bottom Insert Image: Jonathan Williams, “Robert Duncan”, Yale Collection of American Literature, Beinecke Rare Book and Manuscript Library

Olga Fröbe-Kapteyn

The Meditation Drawing Screenprints of Olga Fröbe-Kapteyn

Born in London in October of 1881, Olga Fröbe-Kapteyn was a Dutch spiritualist, theosophist, scholar and printmaker. Her father was Albertus Kapteyn, an engineer, inventor and the older brother of astronomer Jacobus Kapteyn. After working six years at the London site of the Westinghouse Air Brake Company, he was appointed Director General in 1887. Olga Kapteyn’s mother was Truus Muysken, an activist in social renewal and women’s emancipation. Among her circle of friends were playwright George Bernard Shaw and Russian anarchist Pyotr Alexeyevich Kropotkin. 

Olga Kapteyn’s initial education was at the North London Collegiate School where she became close friends with Marie Stopes who became a leading plant paleobotanist and founder of Britain’s first birth control clinic. Near the turn of the century, the Kapteyn family moved to Zürich, Switzerland where Olga attended the School of Applied Arts. She continued her education with a major in Art History at the University of Zürich. 

In 1909, Olga Kapteyn married Iwan Hermann Fröbe, a Croatian-Austrian conductor and flutist with Zürich’s opera orchestra; his conducting career took the couple first to Munich and later in 1910 to Berlin. At the outset of World War I, Olga and Iwan left Berlin and returned to Zürich. After the birth of twin daughters, tragedy struck the family; Iwan Fröbe perished in a September 1915 plane crash near the city of Vienna. 

Five years later, Olga Fröbe-Kapteyn traveled with her father to the Swiss village of Ascona, home to the Monte Verità Sanatorium. Albertus Kapteyn bought a nearby ancient farmhouse, the Casa Gabriella, which from 1920 onwards became Olga’s home. Fröbe-Kapteyn began to study Vedic philosophy, meditation and theosophy, a philosophical system which draws its teachings predominantly from Russian author and mystic Helena Blavatsky’s writings. Among her friends and influences at this time were Swiss psychologist Carl Jung, German poet Ludwig Derieth, and sinologist and theologian Richard Wilhelm whose translation of the “I Ching” is still regarded as one of the finest.

In 1928, Fröbe-Kapteyn built an informal research center near her home. Religion historian Rudolf Otto suggested a name derived from the ancient Greek for the center, Eranos, which translates as a banquet to which guests bring contributions. Carl Jung suggested its conference room serve as a symposium site for interdisciplinary discussion and research. The annual lecture program, Eranos Tagungen, began in August of 1933. A roster of intellecuals from various disciplines were invited to give lectures on a particular topic; these lectures were then published in the Eranos year book. To illustrate each symposium, Fröbe-Kapteyn devoted her time to finding images and symbols that would best illustrate the topic.

In the 1930s and 1940s, Olga Fröbe-Kapteyn’s research in archetypes took her to major libraries in Europe and America. These included, among others, the British Museum, the Vatican Library, New York City’s Morgan Library and Museum, the Bibliothèque Nationale in Paris, and Athen’s Archaeological Museum. Fröbe-Kapteyn created the Archive for Research in Archetypal Symbolism, ARAS, which housed photographs of works of art, ritual images, and artifacts of sacred traditions, as well as, world-wide contemporary art. She amassed a collection of over six-thousand works, many of which were later used to illustrate Carl Jung’s writings. Today the New York-based institution, now under the auspices of the C.G. Jung Foundation, contains more than seventeen thousand images which are currently available online.

Fröbe-Kapteyn was interested in iconography since her childhood, an interest developed as she watched her father create images from photographic film in the darkroom. After following a lengthly series of meticulously drawn experiments in geometric abstraction, she produced a series of elaborate screen-prints between 1927 and 1934. Those prints combined the high energy of the Futurist art movement with her intense study of archetypical signs and symbols. Fröbe-Kapteyn’s prints were directly influenced by the English theosophist Alice Bailey, whom she met in the late 1920s. Bailey had used art as a tool in psychotherapy; through the drawing process, subconscious messages would be placed on paper or canvas. 

Olga Fröbe-Kapteyn’s prints and paintings exhibit great precision in their geometric shapes. They include diagrams of intersecting circles, which serve as an impetus for meditation, as well as, cryptic symbols enhanced with gold leaf and obscure figurative work. Fröbe-Kapteyn used a limited color palette, predominated by blue, red, gold and black. The rigid geometry of the image is reinforced by the choice of mostly cold colors which are opposed by the color black, symbolic of shadow and death, and the color gold, symbolic of light and life. The actual number of the screen-print sets Fröbe-Kapteyn produced is unknown.

A Swiss resident for most of her life, Olga Fröbe-Kapteyn passed away at her Casa Gabriella in 1962 at the age of eighty-one years. The Archive for Research in Archetypal Symbolism is still an active organization today and continues its mission with a new generation of lecturers and researchers.

Notes: A fourteen piece set of Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints, produced in 1930, is housed in the collection of the Art Institute of Chicage. They are available for viewing at: https://www.artic.edu/collection?artist_ids=Olga%20Fröbe-Kapteyn

Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints,  available for sale, can also be found at the online site of Gerrish Fine Art located at: https://gerrishfineart.com/artist/olga-frobe-kapteyn/

The online site of the Archive for Research in Archetypal Symbolism is located at: https://aras.org

Top Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn, Ascona”, 1933, Gelatin Silver Print, Fondazione Eranos Ascona

Second Insert Image: Olga Fröbe-Kapteyn, “Reincarnation”, 1930, Screenprint, 49.7 x 36 cm Paper Size, Private Collection

Third Insert Image: Olga Fröbe-Kapteyn, “Swastika Meditation Drawing”, Screenprint with Gold Foil, Dimensions Unknown, Private Collection

Bottom Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn and Guests”, 1958 Eranos Jungian Psychoanalysts’ Conference, Monte Verità, Ascona, Switzerland, Gelatin Silver Print, The Israeli Museum, Jerusalem