18 pages • 36 minutes read
Perhaps the entity most directly threatened by the cultural embrace of science was the imagination itself. Under assault by a phalanx of biologists, botanists, geologists, naturalists, and mathematicians, the imagination that had for millennia engaged the natural world and coaxed it into wonder seemed like a pleasant game for children. If the imagination cannot engage the material world, that world would suddenly seem indifferent, mechanical, and anything but astounding.
Dunbar hesitates to concede the power of the imagination. An angel—an ethereal creature that defies the tight boundaries of the scientific method—is the impetus for the dazzle of the sunrise. In “Dawn,” Dunbar draws on a sensibility that returns humanity to its ancient roots when generations of scientists looked to the cosmos not as a riddle to be solved, but as a grand drama involving elements, entities, and energies humanity could not begin to understand. With its gods and goddesses, angels and demons, the cosmos once invited and then opened up the imagination to the splendor of possibilities. That a spritely angel might ignite dawn by gently kissing a sleeping Night seems childlike and naïve. Exactly, counters the poet.
“Dawn” is grounded in an approach to Nature (always capitalized) drawing from the relationship first defined nearly a century before Dunbar by the British Romantics—most notably William Wordsworth and John Keats, who found in the splendid immediacy of nature a limitless sense of the beautiful.
Nature was considered a pure element: a sanctuary where humans could become reanimated. Wildflowers, mountains, rivers, birds—everywhere one turned, nature delighted, stunned, and even instructed. A generation before naturalists began their methodical work of demoting Nature into nature (lower case), the Romantics sought in the natural world a sense of the miraculous and beautiful. Their every line argued: Do not look at nature, but see it.
In endowing with drama and color and an otherworldly aura an otherwise dreary daily natural event, Dunbar suggests the resilient beauty of nature. His post-war culture had started the drift away from nature as the demands of an industrial market gave rise to cities and dismissed as quaint nostalgia the agrarian culture of just a generation earlier. Nature was receding. Dunbar was born and raised in Dayton, Ohio with a population of nearly 100,000, and then lived for a time in Chicago and Washington D. C.—both metropolitan hubs. Even as poets of his generation—Carl Sandburg, Nicholas Vachel Lindsay, and many of the New York City poets of the Harlem Renaissance—explored the chaotic energy of the city, Dunbar returns poetry to a decidedly 19th century argument: the hushed reverent beauty in the simple and most readily accessible manifestations of Nature—a sunrise.
unbar’s most productive years, suspended as they were between the fading glory of The Fireside Poets and the rising challenges of the Modernists, inevitably coincided with a complex cultural struggle over what the job of a poet actually was.
In “Dawn,” Dunbar’s demonstrates his belief in the role of the poet not as some repository of great wisdom (the Fireside Poets) or as some innovative designer of radically new poetic structures (the Modernists), but as a kind of priest-figure able to see the world in wider and more complicated terms than most. Despite living in the age of science, Dunbar defines the role of the poet as a seer, able to endow the manifestations of nature with mythic implications. The poet observes a natural event—a flower, half buried in snow, opening to a March sun or lightning shattering the night sky into light—and is in turn stunned to see it as a reflection of supernatural forces that breathe life into that which is typically overlooked. The poet’s role then is not so much to instruct (although much Victorian poetry did) nor to draw attention to their own craft (as so much Modernists did) but rather to change the outlook of readers—ordinary people too content with explanation and too complacent with the richness of nature to the point of indifference to the miracles all around.
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By Paul Laurence Dunbar