Theodore Roethke lives on, but Morrill Hall will not

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“The edge is what I have.” ~ Theodore Roethke

I need to document a couple of things.

I work in one of the oldest buildings on campus, Morrill Hall.

Morrill Hall’s Chicago style architecture is simple.

The halls are old-school institutional.

Morrill Hall was built 1899-1901 as a women’s dorm when there was a Home Economics major. It was named for Justin Smith Morrill, the author of the Morrill Act, which is also called the Land Grant Colleges Act. The act intended to ensure that there would be at least one college in each state of the Union that would be accessible to all students, especially “to the sons of toil” (agriculture, science and engineering). Michigan State University was the first Land Grant University in the United States, established in 1855, before the Morrill Act. It was a few years later that Justin Morrill, a Representative (and later Senator) from the state of Vermont, authored the Land Grant Colleges Act that was signed into law by President Abraham Lincoln in 1862, 150 years ago. It was from that point that Land Grant Colleges like MSU began to receive federal funding. (Here is a list of Land Grant Universities, including Historically Black Colleges and Universities.)

Here are a few of us reading Diane Wakoski poems to her in a tribute on the occasion of her retirement a year ago below her Morrill Hall office window.

Me reading Wakoski's

"Ode to a Lebanese Crock of Olives"

Diane Wakoski listening in her office window;
we gathered in her office afterward
and reminisced about going to office hours
back in the days of our classes with her

My second floor office is spacious with a ten-foot ceiling and oak trim, probably from the oaks that were clear-cut all across Michigan. (After the great Chicago fire Chicago was rebuilt from Michigan trees.)

Morrill Hall looks and feels just the way an English department should.

This cabinet in my office is where all the department's

published dissertations were stored, but not any more.

The teapots are used for Teas with Professors.

Unfortunately, Morrill Hall was built to be a women’s dorm over a hundred years ago for forty pounds of weight per square foot, not as office space for the departments of English, Religious Studies and History, with professors’ offices lined with books floor to ceiling. The floors now bear about 140 pounds per square foot, and the structure of the building just can’t take it. Floors sag in the middle, and ceiling plaster falls on desks. My filing cabinet tipped over last year, thankfully not on top of me. My floor sags, and the filing cabinet was not properly shimmed.

Thankfully I was standing at the cabinet when it began to tip,

and I was able to scoot out of the way.

I hate to think what would have happened

if I'd been sitting at my computer;

though the copper vase fell on my macbook,

the laptop didn't break.

The building will be torn down sometime in the next year. Even most of the people who don't like Morrill Hall for its bats, cockroaches, falling plaster, hellish heat, dingy halls and the like are sorry to see it come down. We’ll be moving across campus to a newer refurbished building near the river. There will be central air and even floors. No dark, ominous hallways with bats fluttering around your head. No character, in my humble opinion. When I visited my new digs across the river last year, I cried all the way back to Morrill.

There are lots of stories about old Morrill Hall that are being recalled by professors and staff who have been around the longest, many of them retiring this year and not making the move with us, including my professor and mentor Diane Wakoski. I graduated from the department the same year I got my job as academic adviser in 2001.

I had supper with two retiring friends last week who have worked in the department since the 1970s, and they reminisced for a couple of hours while I listened and asked questions. One standout story was of a poet-professor who climbed out his second floor (or third, depending on who tells it) classroom window and peered in at the students from the ledge making faces “to give them something to write about.” My professor friend couldn’t remember the poet-professor’s name. Next day when I found out he was Theodore Roethke, the Pulitzer prize winning poet considered one of the great and important American poets of his generation, I was sorry it had taken the demise of our building for me to hear about it.

Roethke (1908-1963) is one of the names I’ve heard since I got into poetry in the early 1990s with Wakoski, but I never read his work. I suppose there are so many wonderful and important poets, that you only focus on the few who catch your attention. I mostly spent time with William Carlos Williams from that generation. I assumed Roethke was intellectual and inaccessible. (Watch this lovely, artistic 25-minute film of him to see how he is not; he reminds me of Jack Benny and Charles Laughton at their most childlike and animated.)

Today is Theodore Roethke’s birthday, born 1908, though he’s just been born for me. I decided to write about him in a post about the death of Morrill Hall, because so often one life ends when another begins. (I think of dear Lister Matheson, the professor who passed away the day after my grandson was born.) You can read good bios at several sites. (Poetry Foundation, University of Illinois’ Modern American Poetry site, the Friends of Roethke home museum site).

You can read in those abbreviated bios about Roethke’s importance to poetry, and about his struggles with manic depression and drinking. How he wrote “the Greenhouse Poems” out of his childhood when his father and uncle ran a greenhouse in Saginaw, Michigan, "the greenhouse — my symbol for the whole of life, a womb, a heaven-on-earth" (from today's The Writer's Almanac). How he taught at Michigan State just a few months before being hospitalized in Ann Arbor after a mental breakdown. How after years of teaching at the University of Washington he died at age 55 with a heart attack in a friend’s pool. You can read the full biographical book about him called The Glass House by Allan Seager.

Besides the fact that he worked in my university building, I am trying to comprehend why Roethke has captivated my attention so profoundly. If I’d read a poem by him after hearing he worked in my department and not been astonished with the sort of beauty that comes through suffering, I probably would not have been drawn to him as powerfully as I have. But I was blown away after one poem, satiated. I couldn’t read another for several days. It was this poem I read first. You can see how he uses nature to connect with the interior life, and vice versa:

In a Dark Time

by Theodore Roethke

In a dark time, the eye begins to see,
I meet my shadow in the deepening shade;
I hear my echo in the echoing wood--
A lord of nature weeping to a tree,
I live between the heron and the wren,
Beasts of the hill and serpents of the den.

What's madness but nobility of soul
At odds with circumstance? The day's on fire!
I know the purity of pure despair,
My shadow pinned against a sweating wall.
That place among the rocks--is it a cave,
Or winding path? The edge is what I have.

A steady storm of correspondences!
A night flowing with birds, a ragged moon,
And in broad day the midnight come again!
A man goes far to find out what he is--
Death of the self in a long, tearless night,
All natural shapes blazing unnatural light.

Dark, dark my light, and darker my desire.
My soul, like some heat-maddened summer fly,
Keeps buzzing at the sill. Which I is I?
A fallen man, I climb out of my fear.
The mind enters itself, and God the mind,
And one is One, free in the tearing wind.

What strikes me from Roethke’s story and poetry is the way he opened up rooms of consciousness through all experience, including, maybe most importantly, through what was painful. To suffer, and within the suffering take a step forward into creativity, is profoundly brave and loving. He explored the self and was introspective, perhaps to a fault. He used “himself as the material for his art” and was criticized for it artistically; using his breakdowns "to reach a new level of reality" may have intensified his manic swings. But who is to say, except the one who is within the suffering self, what is right, or harmful, or beneficial? Other suffering poets evoke anger, sorrow, pity. The feeling I get from the Roethke poems I have read is joy and beauty, fed by sadness.

While I get a thrill that Roethke worked in the same halls where I work, unhappily his few months at MSU are when at age 27 he experienced his first mental breakdown. Rod Phillips, Michigan poet who wrote five poems about the MSU Roethke story of peering in at his students through a window in a collection called “The Ledge” wrote in the intro:

In November, midway through the fall quarter, he suffered the first of what would be several mental breakdowns. Roethke became obsessed by his reading of the Russian dancer Vaslov Nijinsky’s mystical diary, written while he was in an asylum in San Moritz. Fueled by heavy alcohol consumption, enormous doses of coffee and Coca-Cola, and by Nijinsky’s insistence that the path to truly knowing reality was through a trance-like madness, Roethke spiraled into a psychotic break that left him wandering shoeless, freezing, and incoherent in the woods near campus.

Here are a few pertinent and poignant lines from the poems by Phillips about the Roethke ledge incident and subsequent breakdown:

(“Now watch” you told them

as you backed out the window

“Write about this.”)

I see you waving at them, making faces

through the rippling distortion

of the thick window glass.

Glowing for a moment on that ledge,

that high thin extremest verge,

just six weeks before your breakdown—

the dizzying fall from sanity

that ended your brief time here

     ~ excerpt from “The Ledge”

It was all too big to keep indoors;

if the trees had souls as Nijinsky said

you had to verify this immediately,

before clarity was lost and you fell

back into the world of man.

     ~ excerpt from “The Campus Hotel”

It was the creaking of the trees

in the night wind that brought you back

into yourself, sweating and shivering . . .

A stranger wrapped a blanket

around your heaving shoulders . . .

     ~ excerpt from “The Secret of Nijinsky”

Later, when a doctor began to suggest

that mental states like yours had produced

some of history’s finest literature,

you cut him off in mid-sentence,

braced his arm and asked

“Don’t you know what poems like that cost?”

     ~ excerpt from “There is Another Story”

This summer I plan to visit one of the picnics held at the Friends of Theodore Roethke Home Museum in Saginaw, Michigan. The curators want not only to establish a center spotlighting Roethke’s historical legacy; they also want to extend poetry workshops, community service and education about mental illness. I have spoken with them and might be able to help the Friends of Roethke dig deeper into facts of his time at MSU. (Photo of the Roethke house courtesy The Saginaw News)

One last thing. A couple of our young professors created an event a few weeks ago to write literary graffiti on the walls of Morrill Hall. We got permission from the Dean, and many professors, students and staff came to write favorite quotes, an impermanent gesture in a crumbling building to highlight what lasts in the heart. Sadly, my camera’s memory card was not inserted properly, and I lost all the photos from that event. But here are a few taken afterward.

The graduate lounge;

in the days of the women's dorm, this was one side of a lounge;

the other side is now partitioned as the graduate office

with an unpainted oak fireplace;

that was my office for my first year in 2001

It was a window like this that Roethke peered through

Of course I had to write some Diane Wakoski,

from her famous poem "Blue Monday";

I picked a line with "bats" in it

and drew a little cartoon of her

Professor Singh, who teaches Shakespeare,

wrote an Urdu poem in Hindi;

I took a photo of her writing it,

but as I say, my memory card wasn't in properly,

so it never made it to the camera sensor

This is my office (shorter filing cabinet now);

My friend Inge and I wrote on my office walls

last week

I wanted to memorialize Roethke somewhere in the graffiti

where my students would see it when they come in for an appointment
for a couple more months

I didn't realize until Inge had finished writing her Virginia Woolf quote

that we had both written about madness.

I'll end with one more Roethke poem, “Big Wind.” It is one of his greenhouse poems, about the rose house. I think of the rose house as Morrill Hall, the building many of us would like to save in the face of the big wind of time and progress. Ultimately, I guess, the building we want to save is ourself.

Big Wind

by Theodore Roethke

Where were the greenhouses going,
Lunging into the lashing
Wind driving water
So far down the river
All the faucets stopped?
So we drained the manure-machine
For the steam plant,
Pumping the stale mixture
Into the rusty boilers,
Watching the pressure gauge
Waver over to red,
As the seams hissed
And the live steam
Drove to the far
End of the rose-house,
Where the worst wind was,
Creaking the cypress window-frames,
Cracking so much thin glass
We stayed all night,
Stuffing the holes with burlap;
But she rode it out,
That old rose-house,
She hove into the teeth of it,
The core and pith of that ugly storm,
Ploughing with her stiff prow,
Bucking into the wind-waves
That broke over the whole of her,
Flailing her sides with spray,
Flinging long strings of wet across the roof-top,
Finally veering, wearing themselves out, merely
Whistling thinly under the wind-vents;
She sailed until the calm morning,
Carrying her full cargo of roses.

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Post-St. Paddy's Day Poem: What is the language of the heart's red blood?

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bullet holes at the General Post Office, Dublin, 2007

Last post was praise, and I loved you joining me.

Then Sunday, the day after St. Patrick's Day, I spent hours rereading Irish history (from the Great Famine, aka the Potato Famine 1845-1852, through the Easter Rising 1916), and the poems of Padráig Pearse (Patrick Henry Pearse). He was gifted with words, and was chosen to be spokesman for the Easter Rising in 1916. He wrote of a mother’s heart awash in the blood of sons who fought for country in his poem "The Mother," something I can relate to, at least in part. (I have not had a son at war, but I have experienced childbirth, and a mother's heart.)

The Mother

I do not grudge them: Lord, I do not grudge
My two strong sons that I have seen go out
To break their strength and die, they and a few,
In bloody protest for a glorious thing,
They shall be spoken of among their people,
The generations shall remember them,
And call them blessed;
But I will speak their names to my own heart
In the long nights;
The little names that were familiar once
Round my dead hearth.
Lord, thou art hard on mothers:
We suffer in their coming and their going;
And tho' I grudge them not, I weary, weary
Of the long sorrow--And yet I have my joy:
My sons were faithful, and they fought.

~ Padráig H. Pearse

Sadly and synchronously, Padráig, his brother Willie and thirteen others were executed after the rebellion, after being held in the Kilmainham jail. Into our psyche all this bloody history and the bad news of today gets tucked, apart from our will or intention. (For some very good news, take 16 minutes to watch Peter Diamandis talk about Abundance in our Future in this TED video.) Anyway, I'm sorry for the downer post.

About the photos: I took the photo at top in front of Dublin's General Post Office in 2007 to document the bullet holes from the 1916 Easter Rising. When I took the picture, I did not even see the man in the background. Later, someone pointed out the remarkable and eerie resemblance to Padráig Pearse (second photo), who proclaimed an Irish Republic practically on the same spot where the man in my photo stands.

What is the language of the heart's red blood?

The slosh and drone of the washing
machine could be the sound track
of my wrestling dream last night,
my secret self soaked in her lonely
unconscious waters, agitated between
pain and beauty. What is the place
for me, inside and outside dark caves
of nature, and the long rooms
of strategy, men, and war? And these petty
winds that blow into sleep out of this or that
maternal forest or sacred mountain of love.
They dissolve like sugar in public life. I sit
with a ceramic mug in the pinked dawn,
my tongue tucked in its habitual chip. 
Vanilla, coffee, daylight. What is the language
of the heart’s red blood, grown sweeter, or
more bitter, through the tossing, washing,
roast and ferment in fields of sleep?

March 2012

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A fine edge, a jag

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The maids are long gone who dusted the porcelain and fluffed the down. Bone-white pressed linens on pillows and perpetual shine on mahogany are visions of the past. A few of my grandmother’s things are here on windowsills and in corners, some broken—the Staffordshire cow and calf with a horn missing, a gap in a piece of trim on the Hepplewhite, the lip of the Baccarat decanter chipped, a threadbare velvet ribbon streaming down like a wilted vine from the needlepoint stool where a fine 19th century bustled lady picks flowers in accumulated dust. It is no longer fashionable to be counted among the 1%, though courting fashion has little to do with why we live here on this piece of land, with no hired help, and time-worn buildings.

Here they are, lovely whatsits transported from a fine house, yet belonging in this old farmhouse with us, though I do not love them well enough. In my way, I kiss them all—the crystal arcs on the hip of the decanter, rising like a tide in waves along the sand, one by one. Such a fine edge on each scallop—perfect ellipses, lip upon lip, then the smooth neck, and finally the jag where someone (maybe a servant) banged it on the mouth with the stopper or a glass, and perhaps cognac bled to the floor. I love her, that maidservant, and the lady who yelled at her too.

Somebody loves us all, Elizabeth Bishop said. What a privilege. See how someone planted the trees—to stand, long-necked, perpetually being, shading—and simply and dotingly witnessed.

 Mr. Baccarat decanter with a broken lip seems to watch

the maple sap buckets on the trees

and wonder how much of that elixir has accumulated overnight 

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What to do on Thanksgiving

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Take

the torch

down from the wall

and bravely wake

the sleeping giant

of your soul

Stir

dormant magnificence

out of her crouching

fraction of light

Strengthen

hibernating

hips arms and legs

into stomp

and thunder

on the dance floor of

your particular praise!

This is my daily goal, not just on Thanksgiving.

Friends around the world do not necessarily know about American Thanksgiving, how it began and why we celebrate, what we celebrate. Here's an explanation I wrote to a friend in another country. It's the traditional, happy, non-NativeAmerican view of the holiday:

Legend is that it began with the first European settlers to America. They didn't know about the New World's agriculture. The Native Americans befriended and helped them understand and raise the crops that were new to them, like corn. So when harvest time came, they had a big feast and included their new friends, celebrating together. Every year they celebrated again, and so the tradition continued. Abraham Lincoln made it a national holiday in the 1860s. Since then it has become the most beloved holiday in the U.S., because there is no religious affiliation, no gifts to buy, no commerce outside of food, no complications (except family). People just gather and express thanks for what we have. Traditionally we eat a turkey, which they would have eaten in the 1600s, along with fish and other meats and vegetables like pumpkin, squash and corn. It is a beautiful idea.

BUT the truth is that the European immigrants to the New World brought the most horribly annihilating devastation to the Native Americans that it almost seems like a cruel joke that we celebrate with thanks today. (I also sent this information to my friend.) I don't know how to reconcile these two perspectives, and I don't think there is any reconciliation. I do think the day provides an opportunity to face straight on what has been done in the name of God (the Pilgrim settlers thanked God, not the Native Americans), commerce, and "progress." You can watch a powerfully honest look at the Native American view of Thanksgiving here; I warn you, it isn't pretty or happy.

So, this is what we do. We investigate our shadow and destruction. We do what we can to make it right. We wake up. As Rob Brezsny says, we can always, always be thankful for all our blessings, both the pleasurable ones, and the painful ones, because they wake us up.

Wake up, wake up, and be thankful that you are awake. Love your family and friends, love your neighbor, love your enemy, and celebrate when you stop seeing them as your enemy. Isn't that something to dance about, in wild abandon?

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My response to the killing of Osama bin Laden

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What color is prayer?

In December we saw an installation by visual artist Jitish Kallat at The Art Institute of Chicago called Public Notice 3. (The Art Institute's page about it is here.)

In thousands of LED lights, Kallat spells out words on the risers of the stairs in the Woman's Board Grand Staircase — an open, radiant space. The brightly lit words were intentionally designed in the five colors of the United States Department of Homeland Security alert system. At first, seeing the neon-like letters mounted on the Beaux-Arts stairs felt jarring. The Art Institute is my favorite museum, and the multi-directional staircase under a skylight has always been a magnetic center of the million-square-foot building where I love to sit and watch people, listening to the echo of voices and footsteps. Once I learned the content of the words illuminating the risers, I read up and down and watched people climb, descend, sit, stand, and snap pictures. We were surrounded by words like stock exchange tickers (though not in motion, and not driven by commerce).

Kallat said,  "Treating the museum’s Grand Staircase almost like a notepad, the 118 step-risers receive the refracted text of the speech. I see Public Notice 3 as an experiential and contemplative transit space; the text of the speech is doubled at the two entry points on the lower levels of the staircase and quadrupled at the four exit points at the top, multiplying like a visual echo."

 This photo from the Art Institute of Chicago web site;

more photos here

What speech? The words Kallat mounted on the stairs were spoken by Hindu monk Swami Vivekananda to 7,000 delegates more than 100 years ago, in the first attempt to address religious tolerance worldwide: the First World Parliament of Religions, held in conjunction with the 1893 Chicago World's Fair. (Detailed synopsis of the Parliament at Boston University's Encyclopedia of Western Theology's site here.) This art installation was opened last year on the tenth anniversary of the 9/11 attack, September 11, 2010. Part of what captured Jitish Kallat's imagination was the fact that the gathering of delegates of different faiths in 1893 in the museum's Fullerton Hall happened also to be on September 11 that year. Below is Vivekananda's speech, words that light the steps of the grand staircase like prayers rising and falling, adjacent to the hall where he addressed the hopeful delegates. (The building of the Art Institute was built for the 1893 Chicago World's Fair — officially the World's Fair: Columbian Exposition — with the agreement that it would house the Art Institute thereafter).

When you get to the last sentence of his speech, what do you feel?

Swami Vivekananda's speech to the First World Parliament of Religions, September 11, 1893 in the Art Institute of Chicago's Fullerton Hall:

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: "As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee."

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me." Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

After reading this speech, I feel as I did when I woke up early Monday morning, before Don, to his hand written note from the night before after he'd heard the news and I was in bed. I feel: empty. Not joyful. Not sad exactly. Not hopeful, not hopeless. I'm somewhere floating in a noxious ether of mystery. How have we come to this? How did we get even further away from Vivekananda's closing wishes in these decades since he spoke them?

To watch and listen to an 8-minute video of artist Jitish Kallat's interview with the museum curator about his installation, go here.

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Oscar night and Hobson's Choice in Black & White

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I have a story from our first trip to the grocery store when we moved back to the States from Istanbul. Breakfast in Turkey had been pretty black and white: fresh white oblong-round bakery bread delivered warm by the doorman, fermented black olives, white goat’s cheese, and black tea. Take it or leave it. Lesley and Peter were five and four when we moved to Istanbul, and they remembered breakfast cereal in the States. They kind of missed it. Well they missed it a lot. Except for the occasional scrambled eggs with onion, green peppers and tomatoes (Don made them irresistible as “cowboy and Indian eggs”), black and white Turkish breakfast was the only option.

We came to enjoy it, but when we moved back to Michigan when they were seven and six, we promised to take them to Meijer where they could each pick out any box of breakfast cereal they wanted. We four turned the corner into the breakfast aisle with our cart. It stretched before us into the distant future, the far end in the chilly fog of the dairy shelves. The kids grabbed the first box that looked appealing and threw it in the cart. Within a few inches there was Tony the Tiger on a box of Frosted Flakes, and they grabbed it and put the other one back. Then we came to the Leprechaun and Lucky Charms, and another switch. Stretching on through the long gallery of cardboard art there were Cap’n Crunch, and Fruity Pebbles, Fruit Loops, Lucky Charms, Sugar Smacks, Apple Jacks, Kix, Chex and Trix, Honey Nut Cheerios, Count Chocula, Golden Grahams, Cinnamon Toast Crunch, Coco Puffs, Rice Krispies, Coco Krispies, Frosted Mini Wheats, Sugar Crisps, Corn Pops, Alpha Bits, Ghost Busters and Teenage Mutant Ninja Turtles! Swap swap swap from the cart, then back to the shelf and back to the cart. By the end of the cereal aisle they were in a sugary chaos coated with salty tears. I have no idea which cereal boxes we took home.

Sometimes I wonder how long we’ll have all the choices we have, or if they’ll increase! I learned when the kids went through finicky eating phases to just say, This is dinner, take it or leave it. I think it’s a relief not to have choices all the time. At the end of a draining day at work, I do not want Don to ask me Do you want Indian? Mediterranean? Thai? Mexican? I just want him to tell me, Let’s meet at Maru for maki rolls.

So this post is a toast (remember Post Toasties?) to Hobson’s Choice now and then! Which means, This is it, take it or leave it. There's no choice really, only one option, but you don't have to take it. Here's how it began:

Thomas Hobson, 1544-1631

Etching by John Payne at the National Portrait Gallery, London

What's in his bag? Remember letters? Hobson was a mail carrier between London and Cambridge, England, where he had a livery stable near St. Catharine's College, one of the constituent colleges of Cambridge. He had around 40 horses in his stable, and he rented them to Cambridge students. Some of the horses were very fast, and the young whipper-scholars always wanted to ride those fast ones. But Hobson didn't want them to wear out his best horses, so he developed a strict system of rotation. When a student came to the stable to rent a horse for a few hours, he had to take the next horse in line at the front of the stable: This one or none, he said. Take it or leave it.

John Milton, 1608-1674

Long before John Milton wrote the epic poem Paradise Lost in his sixties, he was a mere witty Cambridge student at Christ's College and soon afterward wrote humorous poems about Thomas Hobson. Milton must have rented a horse or two from Hobson's livery, for after Hobson died, Milton and other Cambridge alumni made up satirical poems and illustrations with horses, carriages, puns and witticisms, poking fun at the old guy. In fact, it was Milton who made him famous, "you can have any horse you want, just so long as it is the one nearest the stable door." Henceforth in literature, this was known as a Hobson's choice.

Henry Ford, 1863-1947

A couple of centuries after Milton and Hobson, carriages became horseless, and another man with a livery, Henry Ford, famously said a Hobson's choice: "Any customer can have a car painted any colour that he wants so long as it is black."

Charles Laughton as Henry Hobson
in David Lean's comedy film "Hobson's Choice"

I never knew until a few weeks ago that David Lean didn't just make epic films like "Lawrence of Arabia" and "Doctor Zhivago." We watched his brilliant 1954 comedy "Hobson's Choice" and it is now one of my favorite shows ever. I had not heard of the term "Hobson's choice" before seeing the film, hence this post about its provenance. Lean's movie is about Henry Hobson, an arrogant shopkeeper who sells boots with his daughters and gets the rug pulled out from under him when his eldest daughter gives him an ultimatum one day: Take it or leave it. I am going to embed a clip from the movie below, so you can see how lithely a big man like Laughton can fill the screen as a swaying, slapstick drunk.

John Mills was absolutely fantastic as humble Willie Mossop, Hobson's prize bootmaker.

John Mills as Willie Mossop in "Hobson's Choice"

I take my leave with a movie clip from "Hobson's Choice" where Charles Laughton shows the grace of a ballerina as the drunk and annoying Henry Hobson. Take it, or leave it. Or as Dorothy Parker said, Take me or leave me; or, as is the usual order of things, both.

In light of the Oscars tomorrow, I'll also remind you that David Lean "was nominated for a total of nine Academy Awards: seven for Best Director, one for Best Adapted Screenplay, and one for Best Film Editing, the latter two being for 'A Passage to India.' Out of these nominations, Lean won two Oscars, both in the category of Best Director, for 'The Bridge on the River Kwai' (1957) and 'Lawrence of Arabia' (1962). With seven nominations in the category of Best Director, Lean is the third most nominated director in Oscar history, tied with Fred Zinnemann and behind Billy Wilder (8 nominations) and William Wyler (12 nominations)." (wiki)

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