Thanks to Mr Mitchelmore (whose new Tumblr blog of Resonance is very worthy of your time) and to the geoffreyhillzinger blog for bringing my attention to this astonishing podcast of Geoffrey Hill's inaugural lecture on the Keble College website (or use this direct link to the podcast itself).
In a brilliant lecture, Hill quotes Philip Sidney's (1554 – 1586) Defence of Poetry ('since our erected wit maketh us know what perfection is, and yet our infected will keepeth us from reaching unto it') and brings our attention to the 'radically perjured' nature of poetry. What poetry needs is readers who will read with the care of an R.P. Blackmur and a Lionel Trilling, readers who know, along with Eliot, that poetry is 'twisted and posed' and yet that it always 'adds to the stock of available reality'
Anyway, you don't need a gloss from me, you need to listen to it!
If you want to see Hill in action, this bit of guerrilla filming on YouTube gives a flavour.
And this quote from an interview at The Paris Review is a further wonderful example of Hill's humour and intelligence:
Interviewer: What comes up often in reviews of your work is the idea of an overly intellectual bent; in recent reviews of The Triumph of Love, often the word difficult comes up. People mention that it’s worth going through or it isn’t worth going through.
Geoffrey Hill: Like a Victorian wedding night, yes. Let’s take difficulty first. We are difficult. Human beings are difficult. We’re difficult to ourselves, we’re difficult to each other. And we are mysteries to ourselves, we are mysteries to each other. One encounters in any ordinary day far more real difficulty than one confronts in the most “intellectual” piece of work. Why is it believed that poetry, prose, painting, music should be less than we are? Why does music, why does poetry have to address us in simplified terms, when if such simplification were applied to a description of our own inner selves we would find it demeaning? I think art has a right—not an obligation—to be difficult if it wishes. And, since people generally go on from this to talk about elitism versus democracy, I would add that genuinely difficult art is truly democratic. And that tyranny requires simplification. This thought does not originate with me, it’s been far better expressed by others. I think immediately of the German classicist and Kierkegaardian scholar Theodor Haecker, who went into what was called “inner exile” in the Nazi period, and kept a very fine notebook throughout that period, which miraculously survived, though his house was destroyed by Allied bombing. Haecker argues, with specific reference to the Nazis, that one of the things the tyrant most cunningly engineers is the gross oversimplification of language, because propaganda requires that the minds of the collective respond primitively to slogans of incitement. And any complexity of language, any ambiguity, any ambivalence implies intelligence. Maybe an intelligence under threat, maybe an intelligence that is afraid of consequences, but nonetheless an intelligence working in qualifications and revelations... resisting, therefore, tyrannical simplification.
So much for difficulty. Now let’s take the other aspect—overintellectuality. I have said, almost to the point of boring myself and others, that I am as a poet simple, sensuous, and passionate. I’m quoting words of Milton, which were rediscovered and developed by Coleridge. Now, of course, in naming Milton and Coleridge, we were naming two interested parties, poets, thinkers, polemicists who are equally strong on sense and intellect. I would say confidently of Milton, slightly less confidently of Coleridge, that they recreate the sensuous intellect. The idea that the intellect is somehow alien to sensuousness, or vice versa, is one that I have never been able to connect with. I can accept that it is a prevalent belief, but it seems to me, nonetheless, a false notion. Ezra Pound defines logopaeia as “the dance of the intellect among words.” But elsewhere he changes intellect to intelligence. Logopaeia is the dance of the intelligence among words. I prefer intelligence to intellect here. I think we’re dealing with a phantom, or as Blake would say, a specter. The intellect—as the word is used generally—is a kind of specter, a false imagination, and it binds the majority with exactly the kind of mind-forged manacles that Blake so eloquently described. The intelligence is, I think, much more true, a true relation, a true accounting of what this elusive quality is. I think intelligence has a kind of range of sense and allows us to contemplate the coexistence of the conceptual aspect of thought and the emotional aspect of thought as ideally wedded, troth-plight, and the circumstances in which this troth-plight can be effected are to be found in the medium of language itself...