Lawrence Ferlinghetti’s
italianità Lawrence Ferlinghetti
deliberately reclaimed an Italian surname and an Italian patrimony. His
father, an immigrant from Lombardy during the 1890’s, had already shortened
the family name to “Ferling.” Fluent in French and English as well as in
Italian, the father had left the Italian neighborhood of Brooklyn where he
worked as an auctioneer, moving wife and children to more “mainstream”
Yonkers. The future poet’s native-born mother was not of Italian extraction;
rather, she was the daughter of a Frenchwoman and of a Sephardic Jew whose
family had emigrated to the Netherlands and the Virgin Islands before
reaching New York. Born in Yonkers, on March 24, 1919, several months after
his father’s death, Lawrence was the fifth son in a bereaved but cultivated
family; his maternal grandfather had taught at the Naval Academy in Annapolis
and at a college in New York City. The child was not “raised Italian.” Until
1955 he was Lawrence Ferling.Then at age 36, by his own choice and act, Lawrence
Ferling became Lawrence Ferlinghetti. Three full-length
biographies detail how the family fell apart after the father’s death.[1] Overwhelmed by grief and cares, the
mother suffered a collapse and for five years was hospitalized in
Pough-keepsie. While his brothers were boarded in Ossining, the posthumous
baby was taken by his mother’s aunt to Strasbourg, to be raised French during
the preschool years.[2] On returning to the states, this “French
mother” placed the boy for seven months in a New York State orphanage before
she fetched him to live where she had found employment, in the Bronxville
mansion of Presley and Anna Lawrence Bisland. (Sarah Lawrence College was
founded by Anna Bisland’s father in memory of her mother.) Later, after she
disappeared, Lawrence was raised by the Bislands. Though not childless, they
had lost a son named Lawrence. They provided comforts and privileges, and the
relationship endured as long as they lived, but they were not demonstrative.
They were not at all “Italian.” At age ten and a half
Lawrence Ferling had a visit from his mother and brothers. Forced to choose,
he chose to stay with the Bislands rather than go with strangers (Cherkovski
16). As Lawrence Ferling he graduated from
Chapel Hill in 1941, joined the Navy (before Pearl Harbor), married in 1951.
As Ferling he had five of his Prévert translations accepted for publication.
He was still Lawrence Ferling when he and Peter D. Martin opened the City
Lights Bookstore in June 1953. Then, precisely upon publishing, under the
City Lights imprint in August 1955, his first book of poems, Pictures of the Gone World, he became
Lawrence Ferlinghetti (Cherkovski 82). The restored full name declared an
Italian identity confirmed when Ferlinghetti named his own son, born in 1963,
Lorenzo. Clearly other
influences could have been determinant, supplanting the Italian father he
never knew and the cultural legacy that was never transmitted directly. Yet
the poet came to recognize a usable and even necessary Italian past—and an
alternative present, alternative possibilities. Italian identity came to
involve living in an Italianate milieu, visiting Italy, having his poetry
translated into Italian, translating and publishing work by Italian and
Italian American poets, achieving honor in Italy as well as in the United
States and elsewhere, helping to honor other Italian Americans and the image
of the Italian immigrant, and transmitting the names. World-traveling
American son of transplanted Europeans, anti-totalitarian utopian anarchist
by affinity and conviction, yet prudent in business, determined to explore
his own psyche and to actualize talents in painting and performance as well
as in poetry, translation, and editing, Lawrence Ferlinghetti in his life and
work continues to find inspiration in Italy. Ferlinghetti is
closely identified with City Lights, the first all-paperback bookstore in the
United States; and his partner in founding City Lights, Peter D. Martin, was
the son of Italian anarchist Carlo Tresca. When they met, Martin, who taught
sociology at San Francisco State College, was already publishing a
popular-culture magazine called City
Lights in homage to the Chaplin film. Their store was meant to support
the magazine and to constitute an independent intellectual center. Open seven
days a week till midnight, it subsidized the publishing venture that included
the popular Pocket Poets Series. The partners shared a
dissident posture during the McCarthyism of the 1950s. A protest over San
Francisco murals dating from the FDR administration roused Ferlinghetti,
himself a painter, because he had been the target of reactionary opinion
while teaching, for a short time, at conservative Catholic University of San
Francisco (Cherkovski 74). Disaffected with consumerism, conformity, and Cold
War, with elitism and insulation among many academics, Ferlinghetti used the
bookstore and the press to change consciousness and foster possibilities.
Poetry readings, often with jazz accompaniment, were popular in San Francisco
coffee houses, and Ferlinghetti, having reviewed for the San Francisco Chronicle readings by Dylan Thomas and Kenneth
Patchen, gradually became a public person, performing his poems as an
extension of his Chaplinesque posture. After Peter Martin
sold his interest to return to New York, where he opened the New Yorker
Bookstore on Broadway, Ferlinghetti was legally the sole proprietor of City
Lights Pocket Book Shop. In January 1955, he took a new partner, Shigeyoshi
Murao, who effectively ran the business in the spirit of its founders, staying
on for more than twenty years, while Ferlinghetti put more and more time into
publishing. By August 1955, when City Lights Press issued Pictures of the Gone World, a new
American poetry found locus, articulation, and support. The Italian name
Ferlinghetti, in contradistinction to such names as Di Maggio or Sinatra, was
linked to dissident rather than officially endorsed patterns of Success. During burgeoning
American corporate and governmental dominance, while postwar Italy was still
a sort of client state of the U.S. but with the largest Communist Party in
Western Europe, the bookstore in North Beach, a neighborhood with Italian
groceries and cafes and other small businesses, aromatic of fresh bread and
Italian (and Chinese) cooking, functioned as a countercultural haven. There
anarchic and commercial traditions could survive together. Ferlinghetti, who
had been in the United States Navy during World War II and remained
preoccupied with ideals for which that war was fought, understood profoundly
the postwar struggles—profoundly and evenly, while others found excuses to be
irresponsible or self-destructive. The year 1955 was definitive for his
commitment as a published poet and as a resister. Restoring the name meant
endowing it with significance. Also in 1955, Allen
Ginsberg stepped into City Lights. Ferlinghetti published his poem Howl, with a foreword by William
Carlos Williams. San Francisco police arrested Ferlinghetti. An obscenity
trial ensued.[3] Successes of the San Francisco
renaissance launched the Beat Movement. Readings continued to draw large
audiences. By the late 1950’s City Lights was an important San Francisco
institution. It served as a center of resistance to what a recent interviewer
calls the “ ‘soft Fascisms’ peculiar to America, amorphous glows of
repression gathering momentum now for better than four decades.”[4] The novel Her, conceived and written while
Ferlinghetti studied in Paris, 1948-50, and several times revised, issued
from New Directions in 1960. This three-part labyrinth-dream-quest resembles
Ulysses in Nighttown, or the carnivalesque Orfeu negro wanderings in Hades, as well as certain French works.
Whereas the first and last sections are set in France, the crucial central
part surveys Italian landscapes. Protagonist-narrator Andy Raffine, “bearing
a white phallus,” as he says, pursues both woman and Woman, the real and the
Idea. Toward the end of the first part[5] in Paris (66 ff.), a waiter clutches his
arm, shaking it, as they drink Ricard: “Dung of Europa, aren’t we the lost
tribesmen, and me your wandered father come back again? The same wash, in a
different bundle, sent to be laundered in America. The long return!” In Part Two a train
through Switzerland (99) brings Raffine to “Venice’s floating by by night”—he
describes the stones, the gondolas and bridges and courtyards, and an
encounter with “La Bella Muchacha” (102), then a hurtling “across the lost
blue plains and Giotto landscapes in night and traintime whirling on through
the Roman country . . . and past Fiesole in sun and past Florence
crooking its river . . . the train . . . rocking and bulging (103) with country
pilgrims and more and more of them crowding on at every drag stop in the
Roman country . . . flying on toward Rome. . . .” He invokes Dante, “that eternal tourist
in Hell who followed the conducted tour with various official state
department guides who always kept him strictly within the officially
prescribed itineraries. . . .” He is making love with the flax-haired
farmgirl who has squeezed into the crowded carriage, and so they arrive in
Rome, where he loses the girl but feels her in himself as he enters Rome
“through jungles of tenements overhead trolleylines owls and madonnas” (106).
In Rome he wanders “as if I had never left Paris and myself still gooking
about among old monuments statues and clichés . . . like some sculptor perpetually enrolled
at the American Academy in Rome . . .” (111). He tries to paint—“I made one
nice clean underivative line,” he says (112)—but sees a lighted window in a
stone hotel, goes there, and is offered tea by a tall thin American girl. He
stays. She lets him sketch her; she reads poetry. Their lovemaking does not
succeed: “Too much thinking ruined it all . . .” (120). When he wakes, she is gone.
Outside, deserted streets curl away: “Mistaking the deserted temples of Rome
for deaf mutes, I clapped my hands to awaken them, my claps bouncing back
like thrown stones” (122). Through an arched doorway he sees a woman among
the dark pews, who does not recognize him. Along the Appian Way he hears a
nightingale. By Villa Borghese children play. The voice that calls, though,
at the end of Part Two, is a “phallic voice beyond the world.” For all the
French influence, the sexual and religious quest transmuted into
impressionistic fiction is set, at its center, in Italy. Part Three returns
the wanderer to Paris, still wandering. He sees his life in print (125),
“wrapped around a fish in the hands of a Brooklyn fishmonger . . . Written in the fourth person singular, it
was very clear, very accurate. . . .”[6] But his hand cannot reach it. His hand
becomes roots: “Someone had planted me.” Punning on mold—mold that grows on
statues, mold into which sculptors pour metal; and punning on that pour of
molten metal and the pores of the skin (128), he undergoes metamorphosis.
Feet “tangled in shadows” (129), he drifts through Paris, through memory too
(144), and eventually a voice calls Death
Death and the narrator realizes “I’m my own autodidact fallen off my
cycle and always about to remount and my voice losing its leaves for I’m no
longer anybody’s son for I grew up against grownups and now myself am one
against myself and yet have a long way to go . . .” In a blown newspaper he sees his obituary and remembers
love. At the end God reels him in. Death can be contemplated in Paris only
after life has been contemplated in Rome. Contrary to critic
Koos van der Wilt, who reads this ending as suicide,[7] I understand Ferlinghetti as trying to
see his life whole. In imaginative excursion from France and back again he
explores, unguided, on the loose, on his own, contemporary Italy and Dante’s
Italy, to claim a usable past and possible future, and to glimpse cultural
alternatives to postwar America. A better reading than van der Wilt’s is
offered by Gregory Stephenson, who understands the interior monologue as “a
quest for identity, a search for the whole or completed self, which [the
protagonist] images as a sexual union,” and “a quest for vision, for a true
perception of existence, a perception beyond habit and preconception, beyond
subjectivity and objectivity” (and this latter is called, in the novel, “the
fourth person singular”).[8] Stephenson reads the unconsummated
erotic encounters in Italy as convincing Raffine that he must free his psyche
from abstractions and preconceptions concerning women (Stephenson 143).
According to Stephenson, “Raffine’s sexual and artistic failures are
extensions of his essential failure to achieve identity and vision, a failure
which ultimately results in his death” (Stephenson 141). This Jungian,
Blakean reading confirms the novel as “diagnostic, essentially pessimistic”
(Stephenson 153), but allows the ending to be interpreted as an affirmation.
It accords with Ferlinghetti’s mainly spiritual orientation, from which his
political stance follows as a corollary. For Ferlinghetti,
citizenly duty requires political protest because he cannot deny, evade, or flee
the confrontations of conscience. To support unofficial or anti-official
speech meant refusing to self-censor work because it might offend sponsors,
refusing to take subsidies with strings attached. As Ferlinghetti made
explicit in 1969 in Tyrannus Nix,
he was against writers and magazines accepting support from the National
Foundation (now National Endowment) for the Arts. He wrote (and Silesky
quotes it, page 195), “The State, whether capitalist or Communist, has an
enormous capacity to ingest its most dissident elements.” He wanted no more
than political equilibrium in an uncongenial political atmosphere—just basic
political comfort, which through the postwar decades required resistance on
many fronts. As Silesky says
(113), in many ways his life was conventional: As he continued to
work daily at the store, on the publishing, and to give readings around the
country and write his own poems, his attention also focused much on his
family. . . . At the same time, he was interested in the
exploration of consciousness that Ginsberg and other friends were pursuing,
an interest no doubt encouraged in part by his friendship with Ginsberg, and
by the steady stream of letters Ginsberg continued to send from his outposts. . . . In
short, the values of the counterculture were competing with values of the
traditionally imaged family. When he already had a
wife, and two children under two years old, in late May Ferlinghetti “went
alone, back to his youth, to what was in so many ways a source of his
creative energy” (Silesky 126 ff.) After visits in London, notably to William
S. Burroughs (after which he wrote in his journal “We agree to publish a
book”), he visited painter/writer Jean-Jacques Lebel in Paris (a French-born
younger counterpart fluent also in English and Italian); then traveled
through the Dordogne, Spain, and North Africa (where he visited Paul and Jane
Bowles—he had in 1962 published the former’s One Hundred Camels in the Courtyard). To Rome he allotted only a
night and day that time, before returning to France. Then he flew home on
July fourth to begin work on the second City
Lights Journal, which included Grazia Livi’s interview with 78-year-old
Ezra Pound, and a new group of his own plays, Routines. Simply, the former
naval officer traveled more and more. In February 1965 he began another
extended trip to Europe, this time with his whole family. His wife’s
allergies forced her return to Florida with the children. He stayed on in
Paris. On June 11, 1965 he was at the Albert Hall event where he read “To
Fuck is to Live Again.” Afterwards he traveled to Rome and to Spoleto (for
the First International Poetry Week of the Festival of Two Worlds). The prose
poem describing Pound was one result. The third City Lights Journal published work by the poets at Spoleto. “Most
all the work engaged major issues of the time—the beginnings of the women’s
movement, Eastern spirituality, the victimization of American Indians, among
others” (Silesky 145). According to Silesky (149), “regularly over the years,
Ferlinghetti’s journal asks directly the reason for his compulsion to travel,
but never finds a direct answer.” It must have been hard for his wife, who
did not share the compulsion. (Their divorce became final in 1976.) Ferlinghetti had gone
overseas as a poet with Ginsberg, to a conference in Chile, mostly, as it
turned out, of doctrinaire communists, during the Cuban Revolution. From
Chile, he saw differently from how most North Americans saw. He felt akin to
new South American writers and later published Nicanor Parra’s Anti-Poems. While Ginsberg stayed on
with Parra, Ferlinghetti traveled with his wife, keeping journals,
accumulating material. Nurtured as he was by Italian and French culture,
Ferlinghetti did not ignore relatives elsewhere. When he first published with
New Directions, he was described as being of French, Italian, and Puerto
Rican background (Cherkovski 85). Mistakenly he thought his mother’s family
had come from Puerto Rico; later he would connect with relatives in the
Caribbean, drawn by political and familial motives to the Virgin Islands,
Puerto Rico, Cuba, and Haiti. These travels yielded alternate perspectives on
what was happening in the United States. Thus an Italian identity was never
constricting, but rather accorded with the exploratory role of sailors from
Genoa, Venice, and other ports, Italians famous before there was a unified
Italy, who laid the foundations of Italia
al’estero. Meanwhile
Ferlinghetti, Ginsberg, and the Beat movement generally were gaining a
reputation abroad. Ferlinghetti’s poems in translation were appearing in
Italy as also in Argentina, China, Czechoslovakia, Denmark, France, Germany,
Hungary, Japan, Mexico—and in English in Australia and England. Fernanda
Pivano should especially be credited with making his work known in Italy. An
Americanist born in Genoa, schooled in Turin, graduated with a thesis on Moby-Dick, she had studied with Pavese
and written a biography of Hemingway. Critic, translator, and journalist,
Fernanda Pivano published articles, essays, interviews, and translations of
the Beat poets and interpreted the American popular culture. In Italy, American
ideological rage and its outbursts in utopian creativity and cultural
revolutionism could be seen as appropriate resistance to repression. Pivano
wrote, in earlier works and again in Beat
Hippie Yippie (1977), of the vision of a world freed from violence,
economic competition, racial hostility, national boundaries, with a common
language in music and a costume of bluejeans and sandals (sandali francescani)—a vision in which
Ginsberg was the saint and Kerouac the hero. She understood from a historical
Italian perspective voluntary poverty, non-violence, popular theater, leftist
politics; she had a bicultural view of the American military-industrial
complex and McCarthyism; and she was geographically closer to the spread of
the counterculture throughout Western Europe. When, in 1961, Pivano
met Ferlinghetti in his bookstore, she saw for herself the posters,
manifestos, and reviews—and the corner where “Larry’s” typewriter was
submerged in . . . un cumulo caotico di carte, lettere,
buste, giornali, fogli ciclostilati, annunci di readings e di marce. In
libreria quell’ angolo lo si chiamava senza alcuna ironia ‘l’ufficio,’ e di
li si mandava avanti una delle librerie piu famose del mondo occidentale e si
organizzavano, anni prima che cominciasse la guerra in Vietnam, le prime
marce dimostrative pacifiste.[9] She describes “Larry”
as “cool e sorridente.” In her essay “Lawrence Ferlinghetti: poeta
bestseller,” she also describes a visit to his home, and a meeting years
later in Paris when “Larry” read at one of the happenings of the Festival for
Liberty and Culture: Alla fine della lettura una severa
giornalista svizzera intervistò Larry; e non ho più dimenticato i suoi occhi
mentre cercava di indovinare che cosa ci fosse di vero in quello che Larry le
diceva sorridendo impassibile.[10] He had mastered the
“loud words in a quiet voice” (Cherkovski
76) and the inscrutable smile. Other meetings followed in San Francisco and
in New York. She herself
translated poems of his. She knew and published about all the major figures
of the movement, Gregory, LeRoi, Ted, Larry, Allen, Mike, Neal, Phil—and in
her bilingual anthology Poesia degli
ultimi Americani she explained their ways, their values, and their works
to an Italian readership. One poem she includes is Ferlinghetti’s “Berlin”;
the passage Ah but the Rhine maidens still are singing And “underneath the
lamplight Lily Marlene” Dumb siren song! becomes Ah ma le fanciulle del
Reno stanno ancora
cantando E “sotto il
lampione Lily Marlene” Canto di sirena muta![11] It
may be quibbled whether “dumb” should be “muta” here or “stupida,” but the
point is Ferlinghetti’s poems can go very very well in Italian, and Pivano
saw to it that they did. A strong advantage
for the Beat poets was their translatability. Other, more formal American
poets who spent time in Italy, at the American Academy in Rome for instance,
poets like Anthony Hecht and Richard Wilbur who wrote in meter and rhyme, are
very much harder to translate, even when they pay tribute to Italian marvels
like the fountains of the Villa d’Este or the Villa Sciarra. In translating
and anthologizing, Pivano linked values and sensibilities shared
internationally though expressed differently; in a deeper sense she and the
American poets understood each other and “spoke the same language.” In Europe
Ferlinghetti had been getting more and more attention—and in 1968 the
Sicilian government awarded him the Taormina Prize (or more precisely the
Premio Internazionale de Poesia Etna-Taormina), given every three years to
one or more poets from different countries. (It had earlier been awarded to
Dylan Thomas.) Ferlinghetti went to Taormina; the prize provided occasion in
fact for a more extended trip, and he was away for over two months. That
December, as Silesky notes (163), he traveled through Italy. Pivano says of
his work that by then, he had moved away from earlier influences of French
surrealism and echoes of e. e. cummings, of Eliot and of Pound, in favor of
more colloquial diction, the ear-and-eye testimony of the streets. As he had
stated at the obscenity trial of Howl
(his biographer Larry Smith quotes him, page 27), “Each person has to
determine his or her own language—from the level of their own mind and their
own body.” Pivano herself was similarly experimental and likewise
cosmopolitan, and she was not merely “Italianizing” but rather globalizing both the poet and herself.
Her own first novel Cos’è più la virtù;
romanzo quasi d’amore, in which Allen Ginsberg is recognizable in the
first chapter, includes settings in the south of France, Lebanon, Egypt,
India. Respecting cultural differences, writers like the Italian Americanist
Pivano and the American Italianist Ferlinghetti inhabit the planet as a
whole, and their work subordinates national boundary-lines to a sense of
common humanity. During the 1950s and
1960s, while the US waged cultural war with the USSR, and the political left
consistently challenged the Christian Democrats in Italy, both private and
public funding sent Americans abroad for scholarship and the arts. The
American Academy of Rome, referred to in Her,
had been privately funded initially as an architectural school, then expanded
its range of fellowships and served as a sort of second embassy in its
palatial quarters on the Gianicolo. Architects, sculptors, painters, and
composers, as well as classicists, lived and worked there. Writers had spent
time as guests, but in 1952 a new writing fellowship was initiated, through
collaboration between the American Academy of Arts and Letters and the Rome
Academy. Often miscalled the “Prix de Rome” after the French award, it went,
that first year, to poet Anthony Hecht, who had been recommended by W. H.
Auden—they met in Ischia. Second on the list, had Hecht declined, would have
been Jack Kerouac, supported by the influential Malcolm Cowley.[12] It is interesting to speculate on how
the course of American letters might have shifted had Kerouac gone to the
Rome Academy, had Ferlinghetti visited him
there . . . instead, as Larry Smith details, Ferlinghetti
lent Kerouac his own Bixby Canyon cabin in the summer of 1960, and in the
resulting novel Big Sur
Ferlinghetti appears as “Lorenzo Monsanto,” a figure Ferlinghetti didn’t
particular like; but that didn’t impede his support of Kerouac, or his
tribute afterwards, for he published two of Kerouac’s books, the second
posthumously. Through his own extraordinary entrepreneurship, Ferlinghetti
thus provided alternative support for American writers, parallel to
governmental, corporate, and foundation funding—and with alternative
sociopolitical values. By 1962, the Academy
poet in Rome was Alan Dugan, who reviewed Ferlinghetti’s Starting from San Francisco with sympathetic compre-hension that
same year.[13] Dugan understood Ferlinghetti’s
vaude-villian poetic persona, “half a committed outsider and half an innocent
Fool” (quoted by Smith, 79). Dugan was instrumental in forcing the two
Academies to reexamine their fellowship-awarding process. Contest for dominance
at home and abroad was waged through cultural politics as well as other
means, and in this context even the “purest” poetry could not be politically
neutral, regardless of its “political content” or a “political position.” In
any case it had political coordinates even if only in terms of what it was not. Ferlinghetti did not wait for a
fellowship from the American Academy such as had been awarded for instance to
John Ciardi for 1956-57; he and his friends negotiated, rather, an
alternative diplomacy. Without detailing all
the Italian travels, mention might be made of a trip to Rome and Spoleto in
1979 in company of Paula Lillevand, the woman with whom he lived after his
divorce and with whom he remained until 1980. (The sponsoring organization
included Fernanda Pivano, as Silesky notes, 216.) Ginsberg, diPrima, and
Corso were also there, as was Yevtushenko. There was a trip to Rome in 1983
for the Fourth International Poetry Festival, and again the following year
for the Fifth International Poetry Festival. Through the 1980’s, as Silesky
notes (220), “Italian festivals brought him to Milan, to Tuscany, to Rome.”
In July 1986 he attended the World Congress of Poets in Florence, reading
with Gregory Corso—after which he traveled by train through Italy. A Trip to Italy and France, a sequence of forty poems, issued from New Directions in
1981. It opens with “Canti romani,” a poem in eleven parts, in which flying
from Kennedy Airport to Fiumicino the poet arrives to hear how “The clock in
the Piazza del Popolo sets up its knocking / on the doors of time.” In Part
Two, church bells raise the dust and shake the towers with their tolling. In
Part Three, over morning coffee, the poet imagines “Dante learning the lingua
/ at his mother’s knee.” In Part Five, children along the Appian Way play at
war; they sound like the swallows Dante saw; after they vanish at dusk, the
great pines remain—and the road seems to resound with marching legions “in
new strange uniforms / no one has ever seen before.” Next, a glimpse of the
Vatican, followed by the beach at Ostia; then families on the black sand and
fishermen out at sea at Castelporziano. The sun “opens its furnace.” Later,
folded umbrellas and abandoned cabanas make “un riflusso rosso.” The final section that follows description of
the landscape conflated in time, Dante modified by Blake, plays with the
famous opening lines: In the middle of
the journey of my life came upon my self in a dark wood white body dark
mind upon the shadowed
ground And saw my self
awaking there as in a mirror made
of air and saw how self
still tried to rise from there and fly as spirit
should and fly as spirit
could through the dark
wood. In “Canti toscani,” the
towns of Volterra and Piccioli enter American poetry. “Fables of the
So-Called Birds” fantasticates the landscape from Rome through Umbria—Assisi,
Castiglione del Lago, Siena, San Gimignano, and back via Rome to the United
States. Utopia is not geographic, in this poem; rather, its site is “in a
garden called Love / in a district no longer shown on maps / and no longer
represented / in the national legislature.” Having found himself,
in both senses, in Italy, Ferlinghetti keeps his bearings by touching down
there from time to time for perspective. As recently as October 16, 1990,
speaking from KQED-FM in San Francisco,[14] he posed as a “reporter from another
planet.” He referred to having returned from Italy “the day before
yesterday,” and commented that return to the US is always a shock: “Strange
country. Very strange.” He reported a happening on his return to North Beach,
read the poem about it, and announced his new book due next year, A Wild Soft Laughter. In Italy as in some
other countries where poetry has a longer recognized indigenous history,
poetry is more integral and essential to life than in the United States. The Commedia of Dante (1265-1321), for
instance, is studied in Italian schools, discussed on television, translated
and retranslated globally, considered part of the national patrimony; and as
Primo Levi has testified, he was sustained in Auschwitz by lines from Dante.
Such is the “survival value” of poetry. It is not surprising that John
Ciardi, who translated Dante, and Ferlinghetti, who translates contemporary
Italian poetry, in their distinctive ways put so much energy into making
poetry accessible to a wider audience here in the United States. Silesky
notes: Philip Lamantia,
who has worked in the [City Lights] store for several years, agrees [with
Michael McClure’s view that Ferlinghetti’s main influence has been in
initiating an enormous audience into poetry]. “Lawrence has been able to
actually create an audience for poetry among young people. He seems to have
done so now for two decades or more, particularly of the late high school to
early college age; and he has a tremendous reputation in that zone. It was
especially so in the sixties. . . . He seemed to be tremendously available. He seemed to be
intuitive to a need. I’m sure he didn’t think of that consciously, but it’s
there, there’s no doubt about it. A
Coney Island of the Mind remains a milestone of communication. (Silesky
260) Translations from
Italian that Ferlinghetti has published include his own. With Francesca
Valente he translated the Roman Poems
of Pier Paolo Pasolini and brought out the book with a preface by Alberto
Moravia in 1986.[15] Thus he makes bilingually accessible
“the major Italian poet of the second half of this century,” as Moravia
refers to Pasolini. He also redirects American-Italian interest to the mother
tongue and to Pasolini’s ancestral Friuli.[16] “Serata romana” / “Roman Evening,” opens
with these lines: Dove vai per le
strade di Roma, sui filobus o i
tram in cui la gente ritorna? In fretta,
ossesso, come ti aspettasse il
lavoro paziente, da cui a quest’ora
gli altri rincasano? È il primo
dopocena, quando il vento sa di calde miserie
familiari perse nelle mille
cucine, nelle lunghe strade
illuminate, su cui più chiare
spiano le stelle. Where are you going
through the streets of Rome in buses or
trolleys full of people
going home, hurried and
preoccupied as if routine work
were waiting for you, work from which
others now are returning? It is right after
supper, when the wind
smells of warm familial misery lost in a thousand
kitchens, in the long,
illuminated streets spied on by
brighter stars.[17] Other
inclusions are “Il desidero di ricchezza del sottoproletario romano” / “The
Desire for Wealth of the Roman Lumpenproletariat,” “Ma era l’Italia nuda e
formicolante” / “But it Was A Naked and Swarming Italy,” and “Il dí de la me
muàrt” / “The Day of My Death”—this last in Friulan dialect, the language of
Pasolini’s mother. The year after Roman
Poems, Ferlinghetti edited and published, in Anthony Molino’s translation,
Kisses from Another Dream by the
Milanese poet Antonio Porta.[18] Of American Italian
poets whom he published, the best known are Gregory Corso and Diane di Prima.
City Lights put out Corso’s Gasoline
in 1958 and Vestal Lady on Brattle
in 1968. Diane di Prima’s Revolu-tionary
Letters appeared in 1971, her In My
Time: Selected Poems in 1989. Of his own poems, one
of the best-known has been filmed, and it has an Italian subject.
Ferlinghetti was realizing, as he said in his radio broadcast of October 16,
1990, that “the poets today are making films and video—the single
unaccompanied voice can’t compete with it.” At a time of “gridlock
autogeddon” and “universal television brainwash,” documentary forms develop
alternative visions and film-arts festivals succeed the coffeehouse readings
of an earlier decade. Ferlinghetti had used cinematic technique as early as
the novel Her. He wrote a
nine-minute filmscript as early as 1957, which was filmed for National
Educational Television in 1965. Other works were filmed in 1969 and 1973; and
in 1980 Herman Barlandt produced “The Old Italians Dying,” which opens
Ferlinghetti’s collection of poems Landscapes
of Living and Dying.[19] The poem is a lament not only for the
old-timers and, as Silesky says (208), “the disappearance of the older,
traditional life which had given the neighborhood its character,” but for the
equivalent of North Beach in other older cities too. (And in a sense the
not-merely-Italian enterprises like City Lights are part of what does the
displacing; in 1978 City Lights expanded into what had been an Italian travel
agency.) The poem reads, in part: You have seen them
on the benches in the park in
Washington Square the old Italians in
their black high button shoes the old men in
their old felt fedoras . . . the ones with old
pocketwatches the old ones with
gnarled hands and
wild eyebrows the ones with the
baggy pants with both belt
and suspenders the grappa drinkers
with teeth like corn the Piemontesi the
Genovesi the Sicilianos
. . . As
Larry Smith comments (89), “Ferlinghetti’s heart and voice have found each
other here in this realistic tribute.” Other Italian images in his poems
include the woman singing as she hangs out laundry; Saint Francis in a
contemporary setting; the North Beach and Greenwich Village “little Italies”;
“Ezra Pound at Spoleto” (a moving prose-poem portrait, in which the aged
poet’s spirit of revolt and commitment is gratefully internalized by
Ferlinghetti); and even the heavy Italian “Mafia godfather” (as Smith notes,
133). Ferlinghetti’s life
and work continue to support reciprocal recognitions. When City Lights
published Names of Twelve San Francisco
Streets Changed to Honor Authors and Artists, importance of names was
demonstrated again,[20] one of the artists being Italian-born
sculptor Beniamino Bufano. The Board of Supervisors approved Ferlinghetti’s
proposal and new signs were unveiled in a ceremony coinciding with the book
store’s 35th anniversary. Nostalgia? Collusion with an Establishment? Rather,
this renaming suggests that Ferlinghetti has been making history instead of
just letting it happen. More violent activism propels the plot of his novella
Love in the Days of Rage, set
during the May 1968 uprising in Paris—but Ferlinghetti respects the
boundaries of art and politics. As O’Kane puts it, “Ferlinghetti’s mission as
a populist poet is to keep railing against the blights that prevent a rebirth
of wonder, . . . He will keep alive the possibility of
finding that delicate equipoise between art and politics” (O’Kane 58). Most enduring,
though, and equally Italian and American, with a counterculture aura, is the
Chaplinesque image to which Ferlinghetti referred again in the October 16th
radio broadcast. Why is Charlie Chaplin, little man with a cane, newcomer to
an occupied country, still so potent an image? He is, says Ferlinghetti, “the
bearer of eros, the defender of the subjective, the enemy of the state.” He
has been saying so explicitly since 1984; and his reference is not just to
the capitalist or the communist state but to any great state. This image
coalesces and concludes Ferlinghetti’s “Adieu to Charlot: Second Populist
Manifesto” which is “Goodbye to Charlie,” Chaplin having died in December
1977: Chaplin is dead but
I’d wear his bowler having outlived all
our myths but his the myth of the
pure subjective the collective
subjective the Little Man in
each of us waiting with
Charlot or Pozzo On every corner I
see them hidden inside their
tight clean clothes Their hats are not
derbys they have no canes but we know them we have always waited with them They turn and hitch
their pants and walk away from
us down the darkening
road in the great
American night (Tepotzlan ’75—San Francisco ’78)[21] Here
is the Italian immigrant, still going strong, still giving a name to book
store and press, and with whom Ferlinghetti continues to identify. The
commemorative postage stamp issued by the Italian government on the hundredth
anniversary of Charles Chaplin’s birth is a tribute both to Chaplin’s
representation of the Italian immigrant and to the impact that American-made
words and images have for Italy. Brown
University |
[1]Biographies consulted for this paper are Barry Silesky,
Ferlinghetti: The Artist In His Time (New
York: Warner Books, 1990), the most recent; Larry Smith, Lawrence Ferlinghetti: Poet-at-Large (Carbondale: Southern Illinois
UP, 1983); and Neeli Cherkovski, Ferlinghetti:
A Biography (Garden City, NY: Doubleday & Company, 1979). More critical
essay than biography is Michael Skau’s Constantly
Risking Absurdity (Troy, NY: Whitson Publishing Co., 1989). Also useful is
Bill Morgan, Lawrence Ferlinghetti:
Comprehensive Bibliography to 1980 (New York: Garland Publishing Co.,
1982).
[2]According to Silesky’s biography, at the time of his
mother’s hospitalization Lawrence was two years old; his brothers were eight,
twelve, sixteen, and nineteen.
[3]The ACLU, consulted in advance, was ready to fight the
U.S. Customs seizure of part of the second printing (520 copies). Ferlinghetti
printed and put out for sale a photo-offset edition. After his article in the San Francisco Chronicle, the U.S.
attorney in San Francisco refused to move against the book and confiscated
copies were released. Then the San Francisco police arrested Ferlinghetti.
Judge Horn ruled for the defense; Howl
sold very well. These particulars can be found in all three full-length
biographies.
[4]John O’Kane, “Lawrence Ferlinghetti: Anarchism and the
Poetry Revolution,” enclitic, spring
1989, 47-58 (52). As O’Kane points out, “Erotics has to play a big part in
truly libertarian revolts since control of sexual and fantasy life can be used
to sustain the tyrannical collective” (53).
[5]Lawrence Ferlinghetti, Her (New York: New Directions, 1960). Page numbers in parentheses
refer to this text.
[6]In French the title of this book is La Quatrième Personne du Singulier.
Author/ narrator and character/persona struggle for impossible ascendancy,
impossible autonomy. See Smith, 183.
[7]Koos van der Wilt, “The Author’s Recreation of Himself
as Narrator and Protagonist in Fragmented Prose: A New Look at Some Beat
Novels,” Dutch Quarterly Review of
Anglo-American Letters, XII:2
[1982], 113-24.
[8]Gregory Stephenson, The
Daybreak Boys; Essays on the Literature of the Beat Generation (Carbondale
and Edwardsville: Southern Illinois UP, 1990), 140; see especially Chapter 9.
[9]Fernanda Pivano, Beat
Hippie Yippie; Il romanzo del pre-sessantotto americano (Milano: Bompiani,
1977), 57; page numbers refer to “Tascabili Bompiani” edition of 1990. Just as
Americans went questing abroad for alternatives to the consumerism and
environmental havoc of the “American Way,” and to corporate capitalism (which
often seemed on a collision course with democratic ideals), so too disaffected
or apprehensive readers in other countries were eager to hear messages from the
American—and international—counterculture. The very titles of Pivano’s essays,
their familiar proper nouns preceded by Italian articles, keynote dissident
cultural politics: “Il Living Theatre,” “Il Bread and Puppet Theatre e Il
Teatro di Strada,” “Norman Mailer e Le
Armate della Notte,” “Norman Mailer e L’Assedio
di Chicago,” “I Motherfuckers e l’occupazione del Fillmore East,” “I Crazies
e la contestazione alla War Resisters’ League,” and so forth.
[10]Beat Hippie
Yippie 58.
[11]Fernanda Pivano, Poesia
degli ultimi Americani (Milano: Feltrinelli, 1964; 1973; 4th edition giugno
1980), 82-83.
[12]This subject is discussed more fully in my book on the
Rome Prize forthcoming from Peter Lang Publishing, Inc.
[13]Poetry, 100, August 1962, 314-16.
[14]“Lawrence Ferlinghetti: Poetry in Action,” with John
Hackenbury live from New York City.
[15]San Francisco: City Lights Books, Pocket Poets Series
No. 41.
[16]The forthcoming
study The Poetics and Poetry of
Pier Paolo Pasolini by
scholar-translator Thomas E. Peterson
illuminates the import of Pasolini’s work as both poet and filmmaker.
[17]Lawrence Ferlinghetti and Francesca Valente, Roman Poems of Pier Paolo Pasolini, San
Francisco: City Lights Books, 1986, 36-37.
[18]San Francisco: City Lights Books, 1987; Pocket Poets
Series #44. These poems were first published in Italy as L’aria della fine; brevi lettere, 1976-1981, Lunarionuovo, Catania,
1982.
[19]New York: New Directions, 1979, 1-4.
[20]San Francisco: City Lights Books, 1989. The
Bibliography lists thirty-six books about San Francisco, including Literary San Francisco by Ferlinghetti
and co-editor Nancy Joyce Peters.
[21]Landscapes of
Living and Dying, New York: New Directions,
1979 (NDP 491), 45.