Friday, May 1, 2026

Envy and Apollo (After Callimachus)

by Brett Rutherford

    After Callimachus, Hymn to Apollo

And Envy whispered
into Apollo’s ear,
“Who cares about the writer
     of mere epigrams?
What matters it that some comedian
     sends jokes into a thousand ears
         and laughter propagates
               like mushrooms gone mad
               in a spring sweat?
What matters is that someone swoons
    while playing a harpsichord
          of that high C’s bounce off
             the opera house balcony?

Give favor instead
     to only the grandest things:
arches imperial and gold pavilions,
fights to the death on an even bet,
treasures piled up beyond account,
and the kind of art that goes along
with a thousand-year reign.
Give favor instead to heroic sagas,
to lines that outlast
the tuning of the lyre,
to epics long-lined
and even longer-winded.
Embrace Hyperbole.
Bless nothing that’s not as big
as the world-girding Ocean.”

Apollo turned, and with one foot,
he stamped on Envy’s pretty neck,
just as he had once crushed
the mighty Python.
“Wide is the torrent wild
of the great Euphrates,”
the god explained
    to Vanity’s idiot daughter,
“Yet half its flow is silt and muck.
And not from any common flow
do priestesses fill Demeter’s bowl.
From one small stream
whose origin is a holy fountain
from there the best of waters come.

“Look here, at the world’s navel,
at the blessed spot of Delphi.
None come in chariots,
     but one by one, on foot,
         each must ascend and wait.
Do horns call out
     if something that calls itself
          a king arrives here? No!
Does some triumphal arch offend
     the sight of sea and cliff and sky?
Again, Envy, no.
That which is least, is best:
Greeks hurl their epigrams
as well as I my arrows.

Temples may come and go.
No glint of gold spells out
my name upon the pediment.
One Doric column suffices.

Persilere's Daughter, Dead

by Brett Rutherford

     After Theocritus

Seven, just seven, when Fate
saw for to hurl her down
to Hades! What do they say below
when a mere child comes among them?
Will she drink the black wine,
and will her young lips curl back
at the sour bite of cornelian cherries?
Will she have leave to search
for the infant brother preceding her,
himself not even three years old?

Nurse them, Persephone, and place
some honeyed water near them,
that they, poor bees, may slumber.
Send some consoling dream at least
to Persilere, their mother.

The Stranger's Tombstone

by Brett Rutherford

     After Theocritus

I did not live out my days.
Too young I died, among Greeks
who scorned my Syracusan accent.
Subsisted, I, and borrowed not:
small point of pride for a man,
but I did not return in triumph
to an arbor’d rest, and a grave
with native soil around me.
Here, even the gnawing worms
avoid my humble shroud and say
to one another, “A foreigner!”

An Ox-Herder's Holiday

by Brett Rutherford

     After Theocritus

Camped in the hills
to get away from it all,
on a leaf-bed hastily made,
the beauteous Daphnis slumbers.
Such arms, such legs, such line
of neck and shoulder
ought not be bared
beneath the snitching stars.

You might, at least, flap closed,
conceal yourself within that tent
so artfully constructed, but no,
the warm night air seduces.

No rest for you, fair Daphnis,
for wicked Pan has got your scent,
and not far off, Priapus springs
to full attention in his own lair,
and hearing the pan-pipe summons
primps all his attributes and dons
his yellow ivy garland. The game
is on as fleet-hoofed feet
bound this way and that
among the somnolent sheep.

Wake up! Wake up
and get away,
poor Daphnis. Sleep
holds you down,
while lust makes mighty leaps
in your direction. Oh, flee!
You’ve not a moment lose.

The underbrush stirs.
The pipe of one
draws the tread of the other.
A long priapic shadow
precedes the intruders.
Flee, Daphnis! No lad
should have to endure
what they might do to you.
No witnesses, for even
the oxen will avert their eyes,
embarrassed.  Unless,
of course, you’d rather stay.
Unless all along
this is exactly what
you meant by camping out.

Muses the Roses Love

by Brett Rutherford

     After Theocritus, The Greek Anthology

Muses the roses love
and thyme grows thick
where nervous poets lean
into sweet-clotted air
around Mount Helicon,

but where I climb
for healing and inspiration,
pulling behind me
some reluctant goat
dumb to the sacrifice
ahead of him — there,
no simpering flowers bloom.

Bay trees, leaves dark and sharp
cover the cliff entire.
Delphi means business.
Apollo expects no less than blood
as the horned billy-goat
quelled by the branch he gnaws
would understand
if he had half a brain.


Wednesday, April 22, 2026

Hoax Epigrams

by Brett Rutherford

1
Memed, with a blue-sky
background, the unsigned
platitude soars.
Unclicked, unshared,
let the gilded pig
wallow.

2
Glad-handed and hugged
by a stranger, beware.
Winged wallets fly
when least expected.

3
Your grand-son calls.
Robbed and left stranded,
he needs some money wired.
You have no children.

4
I have made so many happy.
I gave the buxom Russian girls
who look for husbands
the millions I got
from a Nigerian plane crash.

5
Called time and again
with offers of above-ground
burial in some
purported mausoleum,
I finally blurt out, "Look,
we are already dead here.
Nestled in native earth,
we are vampires."

Friday, April 3, 2026

The Bachelor

by Brett Rutherford

    After a note by Nathaniel Hawthorne, 1836

I, unmarried and alone,
am the undertaker’s bane.

You, with your dozen offspring,
     have paid in advance
     for a dozen funerals.

With luck, what’s left of me
will feed only a solitary worm.

Free Will Is Best

by Brett Rutherford

     After a note by Nathaniel Hawthorne, 1838

Explaining her ever-
attentive spouse
to a friend-confidante:

It was quite some years ago,
you see — the two of us,
one at each end
     of the house, and one
at the other — my kitchen,
     his book-piled den.
Iron-willed we were
     in mutual detestation.
He might have taken an axe;
     I might have learned poisons.

Then quietly, discreet
as only a Boston lawyer knows how,
we were silently divorced.

So here we are.
He lives at his club.
He brings me gifts,
I give him favors.
Each day is a first —
     at will, the last.

It’s a great deal of fun
and keeps both priests
and hangman away.

Look, here he comes,
grinning with expectation.
Is that ruby? And only one?
I might just feign a migraine.
Look none the wiser, my dear.

 

Tuesday, March 24, 2026

Who Was Shirley Powell?



Who was Shirley Powell? Some might remember her Greenwich Village apartment, all painted black, where she hosted readings, or her readings at Cafe Feenjon on Bleecker Street. Here is an expanded note about her from the back of "Villages and Towns," revealing some things about her that many would not know.

Shirley Powell, born May 5, 1931, grew up in an Ohio hamlet during the Great Depression, where everyone knew or thought they knew everyone else. Though there aren’t Gotham’s eight million stories to be told of this tiny community, there are many, and the child born there recreates and honors in this collection the small and less eventful lives of the overlooked and overflown part of the United States.

While Villages and Towns might make some readers think of Steinbeck or Faulkner's portrayals of the poor and downtrodden, Powell became, during her peak years, an urban poet. She arrived in Manhattan in 1971, after her studies at Miami University, Oxford, OH, and worked as a substitute teacher in the New York City Schools. A survivor of childhood polio wearing a leg brace, she nonetheless navigated New York's bus and subway systems, occasionally being thrown down stairwells in the schools where she taught.

Along with Barbara A. Holland and Brett Rutherford, she was a participant in Manhattan’s unofficial Gothic poetry circle, often hosting readings in her Greenwich Village apartment, whose walls were painted black. Her first book of poems, Parachutes, appeared in 1975 from Mouth of the Dragon Press. Later, she compiled and published an anthology, Womansong, the offshoot of a Women's Liberation reading at New York University where she was attending graduate school. She hosted The Village Poetry Workshop and co-hosted (with Boruk Glasgow) The Sign of the Black Cats poetry readings at The Cafe Feenjon. Her Poet’s Press editions include Rooms, Other Rooms, and Alternate Lives, and as a featured poet in the 1975 anthology May Eve, A Festival of Supernatural Poetry.

After her move to upstate New York, she founded, in 1981, The Stone Ridge Poetry Society, in Ulster County. She edited the Society's literary magazine, Oxalis, from 1988 to 1994, through all 23 of its issues.

With “The Catskill Caravan,” she traveled through the Metro New York area and New England, staging poetry readings.

In her 1993 notes for the first edition of Villages and Towns, Powell wrote: “The people in these poems lived — perhaps some still do. Their names have been changed to protect the reader’s innocence. Anyway, you do know someone like them; at least you do if you know yourself.”

Sometime after the death of her partner Mildred Barker, Powell relocated to Indiana, where, in a retirement community, she found herself cut off from people interested in poetry. She was grateful that her work was being kept in circulation, but she wrote no more. She died there, December 4, 2019.


In Memoriam Jacqueline de Weever

 


“I joined migrants and refugees long ago. Now I belong nowhere, birthplace an accident/ ancestors from rain forests in Asia, Africa, to meet saturated Amazonia.”Seed Mistress

The Poet’s Press mourns the death of one its star poets, Jacqueline de Weever, who died in March 2026 after a long illness. The Brooklyn poet, born in Georgetown, British Guiana (now Guyana) was educated there and in New York, earning a Ph.D. at the University of Pennsylvania. She was Professor Emerita at Brooklyn College, City University of New York, where she taught English Medieval Literature for 29 years.  She has published four books in her field: The Chaucer Name Dictionary (Garland, 1988); Mythmaking and Metaphor in Black Women’s Fiction (St. Martin’s Press, 1991); Sheba’s Daughters: Whitening and Demonizing the Saracen Woman in French Medieval Epic (Garland, 1998); and Aesop and the Imprint of Medieval Thought (McFarland, 2011).  Her poetry appeared in Blue Unicorn, The Cape Rock Review, Sensations Magazine, Tiger’s Eye, Tribeca Poetry Review, and Vanitas, among others. She was also a watercolor painter.

A brief account follows of her works published by The Poet’s Press, giving some sense of the flavor and content. Far from vanishing into her medieval studies, de Weever’s poetry ran deep into the history of the colossal clash of two worlds that underlaid her childhood in Guyana.



Trailing the Sun’s Sweat (2015) spans continents and time. Interspersed with quotations from Columbus's journal, de Weever recounts and visits her native British Guiana as seen by its conquerors and ravishers, and by its survivors. Rich with the flora and fauna of island and Amazon, the book poses native against the European’s encounter with the native. The eyes of the caiman look out from the waters, while a visiting European artist paints delicate watercolors of butterflies and lush tropical plants. Some of the poems inhabit the oppressed within our northern borders, such as Tituba, accused witch of Salem, or the lynched Native American Jacqueline Peters. In retracing her own heritage and origins, de Weever invites us to confront the beauty, and violence, of the hemisphere we share.



Jacqueline de Weever’s second poetry collection, Rice-Wine Ghosts (2017), is again haunted by the flora and fauna of the Western hemisphere, “the world’s garden, /where poisons hide in glitter,/ soar and dip of bright wings.” These are poems personal rather than political or polemical, tracing brilliant moments of encounter with a voluptuous world — the British Guyana of her childhood, the Caribbean, the Andes, the Amazon, and far, far off, the Pleiades and the moon. A lemon tree in a Moroccan courtyard, sunflowers outside Florence, a dash of Japanese rice wine, the indigo blue of Canton china, a chest full of Ivory Coast batiks. Yet there is also loss: the survivor of earthquake and tsunami, “desolation stamped in her slow/ stride, humped shoulders, drooped head,” a search for a remembered star constellation that refuses to show itself, a state of coma as “death’s high priest … behind the closed door of your eyelids.” This book is a treasure-trove of voluptuous imagery and moonlit recollections of beauty, memory, and yearning. The author’s catalog of tropical flora and fruit makes up her armory: “I hoard/ jungle flowers/ to warp the hunger/ of the crocodile/ slowly approaching my shore.”



In Seed Mistress (2020), de Weever’s writing prompted an elegantly-designed book replete with Amazonian animals and foliage. The first Europeans to visit the Caribbean and the Amazonian realms of South America were overwhelmed by the profusion of animals and plants, many of them brightly-colored, unfamiliar in shape, and unknown to the gardener’s or the chef’s palette. Could you eat it? Would it eat you? Medicine, or poison? Overlaid with the magic of Inca, Maya, and Aztec, the natural world of our hemisphere is as rich as all of Europe’s myths, if only one looks and listens. In this collection, where “dreams excavate my past,” the poet plunges us into a world of crocodile caimans, howler monkeys, spice trees, boa constrictors, and armadillos, but just as readily engages with close observations from her own Brooklyn gardens. This is a voluptuous collection of poems with a voice gently but affirmatively outside-looking in.



De Weever’s final poetry collection, Waste Basket Elegies and Plywood Glories, came out in 2023. Writers have responded in many ways to seeing the cities in which they dwell become places of crisis and mass mourning. In this somber and elegant collection, Jacqueline de Weever roams Brooklyn and Manhattan to glean darkness and light as a city confronts the COVID pandemic. De Weever, as an elder poet and thus among the most vulnerable New Yorkers, studied the city as architecture and infrastructure in crisis, as public art blossoming out of stress and darkness, and as a mask over the never-ending struggle for justice against violence. Amid a masked and boarded-up New York, the poet found unexpected bursts of hope in the streets, and has revealed them here in terse and understated poems, like watercolors of a near-Apocalypse, or a butterfly at the edge of a volcanic crater.

In a prefatory page, the poet writes: “Anguish floated on the breezes blowing through New York City as we tried desperately to keep ourselves alive. Some of us awoke to the sight of refrigerated trucks waiting outside hospitals to receive the dead. In upper Manhattan, some awoke to ‘Flower Flash,’ installations donated by Lewis Miller Designs. Black trash baskets, old telephone booths, subway entrances appeared stuffed or garlanded with flowers. The florist’s night work became altars of mourning and remembrance.”

Friday, March 20, 2026

The Father of Lies

 by Brett Rutherford

1

A wrong deed
is almost always
self-evidently wrong.

A thing done
impulsively,
half-witted drunkenly,
or in a sudden rage,
burns on in the soul.

One may declare
that he has done this thing,
and, with an offering
be pardoned.

If others cry out
some inadvertent wrong,
faced with the truth
in clear light of day,
one can still make amends.

The lie is the father
of evil. The lie
denies the universe
its very existence.,
“I will” erasing
the ultimate “What Is.”

One kind of lie
denies a thing already done.
“I did not do this.
I have no idea who did.”

Another lie is a promise
one has no intention
of honoring, an oath
made in vain, a smile
concealing an adder’s tongue.

Another deceives:
sawdust in flour,
or chalk to whiten milk,
false medicine,
a thing so badly made
it will come asunder.

Another kind of lie
embellishes the self
at others’ cost. False
pedigree, a sham degree,
some claimed connection
to the wise and mighty,
or a private channel
to the thoughts of the Deity.

The father of lies
will assure you he is never wrong.

2

In Persia, among
its noble class, anyway,
the punishment for lying
was death, so high
was personal honor placed.

The Code of Hammurabi
enumerates
how lying itself
becomes the crime
of false witnessing.
Who lies under oath
accusing another
is severely punished.

One sees in Leviticus
that all manner lesser lies
can be obliterated
by public confession
and the gift of a bull
or a lamb or a goat,
a strangled turtledove,
or even a sack of flour.

The sons of Aaron
will attend to that.

But for the false witness,
a more profound justice
emerges.
He who accuses another
of law-breaking and crime —
if he be found a perjuror,
shall bear the same punishment
as though he had committed
himself the very crime
he accuses another of.

 

3

Words mattered once.
Once, unrepentant liars
were shunned, object
of scorn and ridicule.

And now? And now?
Father of lies,
     false witness,
           denier of all that is,
look where he sits!
No wonder we are going mad.

 

 

Monday, March 16, 2026

Night Vigil

 by Brett Rutherford

After Asclepiades,
     The Greek Anthology, v, 189

It is night.
The dead of winter.
Her rooftop grinds
against the setting
     Pleiades.
She is no gift
from the love-goddess;
these icy pangs I feel
resemble bee-stings
     or tiny thunderbolts.
The more she betrays me
behind those bolted doors,
the deeper it cuts at me.
The more I pace,
the longer the dawn delays.
Whose hand will emerge,
whose hooded head pop out
from the gaping entryway
at cock-crow, and skulk away?
Does it even matter?
Sea-salt, tear-salt, heart-jab —
love is an open wound.

Friday, March 13, 2026

The Poor Man's Leviticus

by Brett Rutherford

1

The rich, when they want anything
blessed or approved — a deed,
the joining of two houses,
or a transgression forgiven,
dress up in all their finery
and make a show of it.

The rich man himself
rides humbly behind
the unspotted bull.
His steward goes first,
waving for all to see
the sun-bright blade
and the gilt handle
of the sacrificial knife.

Must he, the magnificent one,
once at the altar,
take up the knife? Must he,
with his own hand,
do the efficient thrust
that brings the bull bellowing
to its swift demise? Must he
with his own hands withdraw
the steaming entrails
for the burnt offering?

Who gets the rest of the cow?
What do the priests do
on days of hecatomb
with all that beef and bone?

Why is the One above
so fond of burning entrails?

One not so rich
may make an offering
according to his station.
One lamb,
unspotted, submissive,
is easy to lead
to the altar. One thrust
of a knife, and it is simply done.

Another man,
possessing some crag
or cranny with olive trees,
if he can corral a goat —
he too may make an offering
if that is what it takes
to amend his ways
or ask some boon of Heaven.
Leading a goat to altar
is no small feat, to be sure.
The effort counts for something.

Pity the townsman
who comes to Temple
with a clucking load
of hens in a basket.
He’s waved away
but then returns
with turtledove in hand.
The priest consents to watch
as he wrings its neck,
and, poor limp thing,
it is added to the pile.
Yet even he is blessed.

Woe to the poor,
who have no life to give up,
whose mouths groan out
in hunger all days
except the Sabbath.
Yet such a man,
if he have need
of the blessing of Heaven
will wend his way
to the smoking altar,
and take from his sack
one handful of grain.

Put to one side,
in shallow bowl reserved
for the poorest of the poor,
it is nonetheless weighed,
and counted, and credited.

 

2

Toppled and gone,
   the Temple is no more.
The priests, as a class,
     no longer exist;
heirs plying other trades
    still bear their names,
     the sons of Aaron.

If you, a stranger,
    and friendless, come
to this shining shore,

call first at the poor man’s house,
for there, from that last sack
of the grain of the fields,
a blessing a thousand times multiplied,
he will give you bread to eat.

 

3/12/2026