In order that human beings bring about the most radiant conditions for themselves to inhabit, it is essential that the vision of reality which poetry offers should be transformative, more than just a printout of the given circumstances of its time and place. The poet who would be most the poet has to attempt an act of writing that outstrips the conditions even as it observes them.
—from "Joy Or Night: Last Things in the Poetry of W. B. Yeats and Philip Larkin", W. D. Thomas Memorial Lecture delivered by Seamus Heaney at University College of Swansea on 18 January 1993.
Naturalism
At one time Heaney's books made up two-thirds of the sales of living poets in the UK.[3] His work often deals with the local surroundings of Ireland, particularly in Northern Ireland, where he was born and lived until young adulthood. Speaking of his early life and education, he commented, "I learned that my local County Derry experience, which I had considered archaic and irrelevant to 'the modern world', was to be trusted. They taught me that trust and helped me to articulate it."[104] Death of a Naturalist (1966) and Door into the Dark (1969) mostly focus on the details of rural, parochial life.[104]
In a number of volumes, beginning with Door into the Dark (1969) and Wintering Out (1972), Heaney also spent a significant amount of time writing on the northern Irish bog. Particularly of note is the collection of bog body poems in North (1975), featuring mangled bodies preserved in the bog. In a review by Ciaran Carson, he said that the bog poems made Heaney into "the laureate of violence—a mythmaker, an anthropologist of ritual killing...the world of megalithic doorways and charming noble barbarity."[105] Poems such as "Bogland" and "Bog Queen" addressed political struggles directly for the first time.[106]
Politics
Allusions to sectarian difference, widespread in Northern Ireland throughout his lifetime, can be found in his poems.[107][108] His books Wintering Out (1973) and North (1975) seek to interweave commentary on the Troubles with a historical context and wider human experience.[104] While some critics accused Heaney of being "an apologist and a mythologiser" of the violence, Blake Morrison suggests the poet
has written poems directly about the Troubles as well as elegies for friends and acquaintances who have died in them; he has tried to discover a historical framework in which to interpret the current unrest; and he has taken on the mantle of public spokesman, someone looked to for comment and guidance... Yet he has also shown signs of deeply resenting this role, defending the right of poets to be private and apolitical, and questioning the extent to which poetry, however "committed", can influence the course of history.[104]
Shaun O'Connell in the New Boston Review notes that "those who see Seamus Heaney as a symbol of hope in a troubled land are not, of course, wrong to do so, though they may be missing much of the undercutting complexities of his poetry, the backwash of ironies which make him as bleak as he is bright."[104] O'Connell notes in his Boston Review critique of Station Island:
Again and again Heaney pulls back from political purposes; despite its emblems of savagery, Station Island lends no rhetorical comfort to Republicanism. Politic about politics, Station Island is less about a united Ireland than about a poet seeking religious and aesthetic unity.[109]
Heaney is described by critic Terry Eagleton as "an enlightened cosmopolitan liberal",[110] refusing to be drawn. Eagleton suggests: "When the political is introduced... it is only in the context of what Heaney will or will not say."[111] Reflections on what Heaney identifies as "tribal conflict"[111] favour the description of people's lives and their voices, drawing out the "psychic landscape". His collections often recall the assassinations of his family members and close friends, lynchings and bombings. Colm Tóibín wrote, "throughout his career there have been poems of simple evocation and description. His refusal to sum up or offer meaning is part of his tact."[72]
Heaney published "Requiem for the Croppies", a poem that commemorates the Irish rebels of 1798, on the 50th anniversary of the 1916 Easter Rising. He read the poem to both Catholic and Protestant audiences in Ireland. He commented, "To read 'Requiem for the Croppies' wasn't to say 'up the IRA' or anything. It was silence-breaking rather than rabble-rousing."[112] He stated, "You don't have to love it. You just have to permit it."[112]
He turned down the offer of laureateship of the United Kingdom, partly for political reasons, commenting, "I've nothing against the Queen personally: I had lunch at the Palace once upon a time."[112] He stated that his "cultural starting point" was "off-centre".[112] A much-quoted statement was when he objected to being included in The Penguin Book of Contemporary British Poetry (1982). Although he was born in Northern Ireland, his response to being included in the British anthology was delivered in his poem "An Open Letter":
Don't be surprised if I demur, for, be advised My passport's green. No glass of ours was ever raised To toast The Queen.[112]
Translation
He was concerned, as a poet and a translator, with the English language as it is spoken in Ireland but also as spoken elsewhere and in other times; he explored Anglo-Saxon influences in his work and study. Critic W. S. Di Piero noted
Whatever the occasion, childhood, farm life, politics and culture in Northern Ireland, other poets past and present, Heaney strikes time and again at the taproot of language, examining its genetic structures, trying to discover how it has served, in all its changes, as a culture bearer, a world to contain imaginations, at once a rhetorical weapon and nutriment of spirit. He writes of these matters with rare discrimination and resourcefulness, and a winning impatience with received wisdom.[104]
Heaney's first translation was of the Irish lyric poem Buile Suibhne, published as Sweeney Astray: A Version from the Irish (1984). He took up this character and connection in poems published in Station Island (1984). Heaney's prize-winning translation of Beowulf (Farrar, Straus & Giroux, 2000, Whitbread Book of the Year Award) was considered groundbreaking in its use of modern language melded with the original Anglo-Saxon "music".[104]
Plays and prose
His plays include The Cure at Troy: A Version of Sophocles' Philoctetes (1991). Heaney's 2004 play, The Burial at Thebes, suggests parallels between Creon and the foreign policies of the Bush administration.[113]
Heaney's engagement with poetry as a necessary engine for cultural and personal change is reflected in his prose works The Redress of Poetry (1995) and Finders Keepers: Selected Prose: 1971–2001 (2001).[104]
"When a poem rhymes," Heaney wrote, "when a form generates itself, when a metre provokes consciousness into new postures, it is already on the side of life. When a rhyme surprises and extends the fixed relations between words, that in itself protests against necessity. When language does more than enough, as it does in all achieved poetry, it opts for the condition of overlife, and rebels at limit."[72]
He continues: "The vision of reality which poetry offers should be transformative, more than just a printout of the given circumstances of its time and place".[72] Often overlooked and underestimated in the direction of his work is his profound poetic debts to and critical engagement with 20th-century Eastern European poets, and in particular Nobel laureate Czesław Miłosz.[114]
Use in the school syllabus
Heaney's work is used extensively in the school syllabus internationally, including the anthologies The Rattle Bag (1982) and The School Bag (1997) (both edited with Ted Hughes). Originally entitled The Faber Book of Verse for Younger People on the Faber contract, Hughes and Heaney decided the main purpose of The Rattle Bag was to offer enjoyment to the reader: "Arbitrary riches." Heaney commented "the book in our heads was something closer to The Fancy Free Poetry Supplement".[115] It included work that they would have liked to encountered sooner in their own lives, as well as nonsense rhymes, ballad-type poems, riddles, folk songs and rhythmical jingles. Much familiar canonical work was not included, since they took it for granted that their audience would know the standard fare. Fifteen years later, The School Bag aimed at something different. The foreword stated that they wanted "less of a carnival, more like a checklist." It included poems in English, Irish, Welsh, Scots and Scots Gaelic, together with work reflecting the African-American experience.[115]
