Jumping Chicken

The Warehouse in Oxford offered frog legs and the kitchen made damn sure we had them prepped, because if someone came in for frog legs, by God, they wanted frog legs, they’d drove all the way from Pontotoc, and raised Cain if we didn’t have any.

The legs came to us individually wrapped and block frozen from—of all places—Pakistan (actually, East Pakistan, aka Bangladesh). This might seem puzzling because we do have a frog season in Mississippi, but the Warehouse operated in the 1980s, a considerable about of time before all this half-harted emphasis on local sourcing.

Though the frogs were from Asia, they were undoubtedly American bullfrogs, the frog of choice for their large, meaty hind legs. If you’re going to fry them–you’re on your own any other way–soak overnight in buttermilk.

Jezebel Sauce

Epynomic recipes tend to have documented pedigrees; we can trace bananas Foster, melba toast, and chicken tetrazzini to a particular person, chef, and ofttimes a restaurant as well, but Jezebel sauce is an orphan. We just don’t know where it came from.

Jezebel sauce is most often served with ham or other smoked meats or poured over cream cheese for a cocktail dip with crackers. This Jackson, Mississippi recipe is from the splendid Southern Hospitality Cookbook by Winifred Greene Cheney, who claims, “Some of this sauce would have made Ahab’s wife a better woman.”

Jezebel Sauce

1 (16-ounce) jar of pineapple preserves, 1 (12-ounce) jar apple jelly, 6 ounces prepared mustard (I use a Creole brown), 1 (5-ounce) jar horseradish, salt and freshly ground pepper to taste. You can add Coleman’s Mustard for added kick. Blend all ingredients well with a fork or whip. This sauce keeps weeks refrigerated.

The Filé File

Bay laurel (Laurus nobilis) wears the crown in the laurel family’s royal culinary heritage, but two of its close American cousins can claim coronets at the very least. The first of these is the red or swamp bay (Persea borbonia) that grows all along the Gulf Coast. Before the advent of imported laurel, swamp bay brought flavor to our regional cuisine, but is largely neglected now. Our far more familiar native American laurel is sassafras.

Sassafras (Sassafras albidum) is the most widely-known laurel my part of the world, that being the American South. Both older and younger trees have the aromatic oils that are associated with this family, which you can generate by either scratching the bark on the younger trees or cutting the bark of the older trees. When the tree is in leaf, sassafras is one of the easiest trees to identify, as it usually has three different leaf shapes:  a mitten, a glove and a solid leaf, which are spicy and aromatic when crushed.

Filé–powdered sassafras leaves–was used as a thickening/seasoning agent in potages long before gumbo came along. In Spirit of the Harvest: North American Indian Cooking by Beverly Cox and Martin Jacobs, the authors cite an article in the 1929 edition of The Picayune Carole Cookbook explaining that filé was first manufactured by the Choctaws in Louisiana. “The Indians used sassafras for many medicinal purposes, and the Creoles, quite quick to discover and apply, found the possibilities of the powdered sassafras, or filé, and originated the well-known dish, Gumbo Filé.”

Even after the rest of us got here and cultivated okra, filé remained an essential element of what came to be known as gumbos. Both filé and okra render a liquid thicker by means of strands of gelatinous (if not to say mucilaginous) substances I can’t even begin to describe, and for this very reason, they should be used sparingly together. Okra takes to stewing, but filé does not. If you’re using filé as a primary thickening agent, use a little in the last few minutes, and then offer a small bowl around the table for dusting.

Filé is available in most supermarkets, but look at the label. If it doesn’t say “sassafras”, don’t buy it. A far better option is to make your own, which is easily done by finding a tree and gathering young leaves, preferably under a full moon and in the nude, of course. Dry, crush, and mill through a fine sieve. Store as you would any powdery substance. You know the drill.

Buttermilk Gingerbread

Cream a stick of softened unsalted butter with a half cup of light brown sugar. Beat until fluffy. Mix well with two beaten eggs and a half cup of sorghum molasses. Sift one and a half cups of flour with a half teaspoon of baking soda, a heaping tablespoon of ground ginger, and a teaspoon of each of cinnamon and ground cloves. Blend into butter with a half cup buttermilk. Mix very well and pour into a buttered loaf pan. Bake at 350 for about an hour, until the loaf pulls from the edges.

Crawfish Eggplant Pie

Cryptozoologists report that crawfish three feet long live in a remote Japanese lake, but not one of these animals has yet to make its way onto a sushi bar, much less into an étouffée. The largest recorded crawfish, about half that size, live in Tasmania, where they are protected by law, not like that would stop a Cajun with a plane ticket and a dozen coolers.

Crawfish are the same thing as crayfish. What distinguishes them from their cousins (lobster, shrimp, crab and krill) is that crawfish live in fresh water, making them the most available crustaceans in the world. They’ve been eaten with relish for centuries. Their popularity in this country is largely restricted to the Deep South, more specifically to Louisiana, for the simple reason that the French people who came to live there (unlike the riff-raff who invaded the rest of the country) were more familiar with crawfish as food than as bait.

God in His Infinite Wisdom provided the French settlers in Louisiana with a vigorous and plentiful species for their tables, the red swamp crawfish (Procambarus clarkii). Renegade squadrons of these creatures have achieved invasive status all over North America as well as Europe and Asia, and their proliferation in the wetlands surrounding the mouth of the Mississippi provides the basis for a multi-million dollar industry. The Louisiana Legislature designated the charming city of Breaux Bridge the Crawfish Capital of the World in 1959, a title blithely if not pointedly ignored in Mère France, where dishes including crawfish are referred to as à la Nantua.

Gallic enthusiasm aside, it’s worth noting that crawfish play a significant role in the cuisines of Scandinavia, where on the first Friday in August people gather outside, sing, eat mass quantities of crawfish and drink prodigious amounts of vodka, beer and aquavit. In that part of the world, the cooler taste of dill (seeds, crowns, leaves and stems) is used to flavor a bouillon of sugared vinegar, beer and water. Cajuns also eat crawfish in public celebrations with plenty of music, beer and booze, which might be the only direct parallel between the two peoples. The most decided culinary contrast is the pungent spices used to season the bouillon in this part of the world. Forget that sissy dill; if you don’t have halved heads of garlic, bay and cayenne in the water, not to mention plenty socks of seasonings, corn, potatoes and whatever else is in the refrigerator, you’re going to be trussed to a tree and someone else is going to take charge.

Fresh crawfish are usually available February through May, but frozen crawfish meat is available year-round. This recipe comes from Howard Mitcham’s wonderful Creole Gumbo and All That Jazz (1978), in my less-than-humble opinion the most comprehensive and best-written book about the kaleidoscopic world of southern Louisiana’s music, history, and food.

Crawfish-Eggplant Pie

Melt a stick of butter in a skillet, sauté one small onion, three ribs celery, one small bell pepper and a clove of garlic, all finely chopped. Add the diced meat of 1 large eggplant and cook until soft. (Squash or mirliton can be substituted for the eggplant.) Add about a cup of chicken stock, a quarter cup sherry (NOT “cooking sherry”), a pound of peeled crawfish tails and enough bread crumbs to thicken into a wet paste. Season with salt, pepper (cayenne, if you want more heat), thyme and basil, pour into a baking dish, top with freshly grated Parmesan and bake at 350 until bubbling. This recipe makes about six servings (over rice) as an entree, works well as a small plate buffet item and is better served warm and best the next day.

Cheesecake at the Hoka

Ron Shapiro opened the Hoka in Oxford in 1974. He showed much of what passed as “art cinema”, but included an eclectic blend of old “B” movies, and selections from cutting edge favorites such as Russ Meyers and John Waters.

Sometime around 1978, Ron went into partnership with Betty Blair, a beautiful lady from the Delta, and together they opened up the Moonlight Café in the theater. A dining area was constructed, the plumbing was re-done, kitchen equipment and a storage room were installed. The Moonlight served sandwiches, salads and desserts, and in a short time the Hoka became a popular nightspot in Oxford, a place to see and be seen.

One of the signature desserts was a New York-style cheesecake that came to the Moonlight via two sisters, Marla and Lee Ann Frear, who hailed from Delaware. Both Marla and Lee Ann were big, buxom blondes. I vividly remember seeing them at a Halloween party costumed as Siamese twins, resembling nothing less than a battleship in full steam as their huge boobs plowed a wake through the crowd.

They got the recipe from their mother, who was a caterer in Dover, and sold the cakes to the Moonlight to abet their college allowances. After they graduated, they gave the recipe to Gene Duncan, who gave it to me some forty years ago. It’s a simple concoction, but you must take care to pack the crust evenly or it will singe on the outside and be soggy in the middle

Hoka Cheesecake

Filling: ¾ cup sugar, 3 large eggs, 2 teaspoons vanilla, 24 oz. cream cheese, room temperature, 1 stick melted butter. Beat eggs, add sugar and mix well at medium speed, then add cream cheese and melted butter.
Crust: 1 box Nabisco graham cracker crumbs, 1 ½ cup sugar, 1 ½ stick melted butter.
Topping: 1 pint sour cream, room temperature, 1 teaspoon vanilla, 4 tablespoons sugar.

Mix crust ingredients, pack in lightly oiled 9”x3” spring form pan. Mix filling ingredients well at medium speed for three minutes. Pour over crust, spread evenly and bake at 375 for 30 minutes. Remove from oven, spoon on topping, return to oven at 475 for 5 min. Chill before slicing and serving.

A Note on Cornbread

My Choctaw ancestors–and other peoples across the Americas–made bread from maize long my other forbears were run out of the British Isles for debt and insurrection.

Choctaws made what is called shuck bread (bunaha) by mixing water and cornmeal into a stiff paste, forming the paste into balls, wrapping them in cooked corn shucks and boiling them for about an hour. They stored well and were reheated by boiling before serving. European expatriates made a similar bread by mixing meal, water, salt and lard into a batter and cooking it on a flat metal surface like a pancake. These are called hoecakes or dogbread. Much later came what we know as cornbread.

(Or at least what I know it as.)

When it comes to cornbread, I labored long under the impression that I was a confirmed orthodox. Yellow corn meal? A quarter cup of sugar? Nuh-uh, no way. That’s not cornbread, that’s corncake. A recipe using yellow meal, sugar and even (horror of horrors) butter just has Yankee written all over it. A Michigan-born hostess once served me such bread, and I’m sorry to say I pointed out what a culinary abomination it was. She set me in my place by being quite gracious about my gaffe, which made her a lady, and after dinner her husband offered to punch me in the nose, which made him a gentleman. (We still exchange Christmas cards.)

I once ran up on a California recipe for cornbread using vanilla flavoring that confirmed a whole slew of suspicions I’d long harbored about the frivolity if not to say instability of the West Coast mentality. I’ve also come across recipes with dill, cheddar cheese, yogurt, skim milk, blue corn meal, creamed corn, and even (I swear to God) tofu. What passes under the name of Mexican cornbread is subject to all manner of atrocities, the most bizarre of which I’ve found includes beef jerky and cactus flowers.

As a confirmed orthodox, I thought I was sitting on the front pew with my recipe, which has only white meal, just a little flour, eggs, buttermilk, salt and baking powders. But I found out that there are those who would cry, “Backslider!” at the thought of using bleached meal or even eggs. I just had never considered making cornbread without eggs, then I found that among the recipes you see printed on most meal packages you see this is called “egg bread,” and my faith began to falter. These no-egg purists, I began to believe, were true cornbread devotees who enjoyed a more chaste form of elemental Southern sustenance. I felt horribly decadent, which was not such a new sensation for me, but a cornbread recipe certainly was a novel indicator of my moral turpitude (more official records exist).

I got over it. After all, I had learned how to make cornbread at my mother’s knee, and she was a queen among cooks: “Honi soit qui mal y pense”, you wretched peasants.

Old Airmount

The following excerpt comes from Elmo Howell’s wonderful Mississippi Back Roads (Langford: 1998). This old church deserved a far better fate.

In the beginning, all Baptists were Primitive Baptists. Following the Reformation, the Anabaptists, along with Calvinists, Waldensians, Mennonites and other radical groups, departed from Church and State to live a holy life according to the Gospels. Today most Baptists in the South belong to the giant Southern Baptist Convention, but the small scattered congregations in the hill country who still have no Sunday School, no foreign missions, no paid clergy, and who still wash each other’s feet in solemn ceremony—in keeping with Christ’s example and an ancient Maundy Thursday rite—are the true descendants of the original Baptists. They are the Primitives, the Hardshells.

Baptist worship began in Mississippi in the 1780’s when Elder Richard Curtis came out from South Carolina and settled with a small flock on Cole’s Creek above Natchez. Spain ruled the country, Roman Catholicism was the state church, but for awhile all went well with Protestants in private worship. Then word got out that Curtis was performing marriage ceremonies, taking in converts, and even talking about building a church. In a government crackdown, five or more persons found together in a religious capacity were subject to arrest. He ignored the warning—but escaped, it is said, through the offices of a half-Indian convert, Aunt Chloe Holt, who roused him in the night with a horse and saddle and provisions for his journey. At the end of Spanish rule, Curtis returned to Mississippi and spent the rest of his life with the Baptists in Adams County.

In the half century following this rude beginning in Mississippi, a great revolution swept over Baptists everywhere, the “Fuller Heresy,” as the Primitives called it, or the advent of the “missionaries” with their charge to evangelize the world. Baptists began with a stern predestinarianism, which among “Southern Baptists,” organized in the 1840’s, gave way to prevalence of grace and open communion. The old remnant held on to “total depravity” and man’s incapacity to restore himself to favor with God. They rejoiced in Election, God’s choosing “whom He would,” and left it to the mystery of love that some are saved, some lost. “Ye have not chosen me, but I have chosen you and ordained you.” This heady doctrine provoked an extraordinary reaction in both life and literature in England in the 17th century. “O Eternity! Eternity!” cries John Bunyan’s Man in the Iron Cage. “How shall I grapple with the misery that I must meet with in Eternity!” Men lived on the edge, some went mad—while others lived gloriously and preached like Bunyan. The Primitive Baptists today are a fragmented part of this experience.

Loosascoona Primitive Baptist Church at old Airmount east of Coffeeville is a remarkable survivor, in both church organization (still with regular services) and in an old building perhaps a century and a half old. No one knows when it was built. In 1839, the Yalobusha Baptist Association in central Mississippi split in two in the controversy between old and new. Five churches broke away to form the Loosascoona Primitive Baptist Association. “I am not of you,” one elder spoke out at the meeting, “and that it may be manifest that I am not of you, I now go out of you.” And so it was in Yalobusha County, as throughout the state, that the old Baptists withdrew to their hills and hollows, a small but sturdy remnant to carry on in their own way.

The church organization at Airmount lasted for a century, but with membership down to only four families in 1938, services were discontinued. The doors were closed, the house was given a new tin roof, left to itself and forgotten. Undergrowth moved into the clearing. Then in 1965, one surviving member had a dream—he dreamt of going to church again in the woods with his father. Under the leadership of William Tyler “Dub” Wortham and Guy Shaw of Coffeeville, Loosasaoona was brought back to life. The Murphree family, old settlers of the county, joined in. (David Murphree who died in 1838—Yalobusha County’s only Revolutionary War soldier and grandfather of Dennis Murphree, Governor of Mississippi in 1927—is buried beside the church.) Thanks to the tin roof, the old structure was still sound. The road was cleared, a tree removed from the church door, and a pastor called. Today Loosascoona has a regular service on first Sunday afternoons and an annual homecoming and Old Harp singing on the fourth Sunday in September.

The Primitives, overlooked in the bustle of “new Baptist”. brothers, are an instance of survival and retention of character through centuries of change. In simplicity of life and in the old songs and sparse dignity of ritual, they approach the Mediaeval and mystical. “Godliness is a matter that cannot be understood by the carnal mind,” says church historian Benjamin Griffin of Holmes County. “It is a mystery, a great mystery-impossible to communicate except to those whose hearts have been circumcised, ears unstopt, and eyes opened by the power of the living God.”

John Bunyan, a 17th century Baptist, conceived of man’s life as a pilgrimage. “I have loved to hear my Lord spoken of,” says Mr. Standfast at the end of his journey, “and wherever I have seen the print of his shoe in the earth, there I have coveted to set my foot too.”

Jackson: A Neighborhood

In addition to their numerous charitable endeavors, the Junior League of Jackson has issued two quite remarkable publications. The first, in 1978, was their landmark Southern Sideboards, a truly luminous work that has since gone through fifteen printings, five of those Southern Living Hall of Fame editions. The recipes in Southern Sideboards altogether comprise nothing less than an exhaustive tutorial for home cooks in the Deep South, and if that weren’t enough also includes a heart-felt introduction by Wyatt Cooper.

Their second, more important work is Jackson Landmarks (1982) dedicated to the Manship House, one of Jackson’s most beloved architectural treasures. Jackson Landmarks is important not only for the wealth of detail and historical data, but also because Jackson’s urban landscape has changed significantly in the 35 years since its publication, and an estimated 25-30% of these historic structures have disappeared.

Jackson Landmarks also includes an essay (“The House”) by Jackson native Charlotte Capers  whose name has become synonymous with historic preservation across the state, as well as this one, “Jackson: A Neighborhood” by another Jackson native, Eudora Welty, one of America’s grand dames of belles lettres.

Welty’s essay is a charming memoir of a fragile time long past when little boys and girls pulled steamboats made of shoe boxes and tissue paper illuminated by stubby candles down sidewalks in the lightening-bug dusk, thrilled to cliff-hangers on silver screens in spacious movie theaters and endured lectures on distant lands and dramatic duets from another time on rough plank seats under a dusty Chautauqua canvas out West Capitol.

Jackson: A Neighborhood

It seems, looking back, that everything that went on in Jackson was done in the unit of the family. When Livingston Lake opened, it was the family that responded. They went out in the family car every morning, and took a dip before breakfast. In that first onrush of enthusiasm, you rode out from home in the rising sun, already in your bathing suit and rubber cap decorated with rubber butterflies, singing “Margie” all the way (that was the summer the lake opened) to learn to swim the breast stroke in a harness of water wings. As they went methodically splashing around you, their heads rising out of that warm brown water, it was neighborly; you saw all the same people every morning, much as you do at the supermarket now.

When you and I look back at Jackson, doesn’t it seem that everyday life then easily gravitated to the personal level? When the postman arrived with the mail (twice a day) at your door, he blew a whistle. It seems to me that the mail itself was all composed of letters. Could it even be true tht junk mail had not then been invented? We children, of course, would have loved it, but I remember nothing coming that would qualify except what we sent off for ourselves—orders for signet rings in return for wads and wads of Octagon Soap coupons.

The scale of life was personal and manageable—manageable for children. There were a lot of three-digit telephone numbers. You gave your number to Central, and Central was a person—a lady, who said “Number, please,” and “Sorry the lion is busy.” If you wondered what time it was, a normal thing was to use the phone and ask Central to give you the Fire Department. Nobody in the world had an answering service: you got them; not a recording, a fireman. Their line was doubtless often busy with people curious to know the time, but never mind: if you had a fire, there were fire alarm boxes fixed to the light poles on convenient street corners, little red iron boxes with glad doors. Any alarm would bring the whole fire department out on the street. This included, in my earliest memories, a wagon called “the steamer.” There was a clanging bell mounted on the front and a kind of brass boiler filled the back, with white stream rolling out at the top. It was always a little late, behind the hook-and-ladder truck and che Chief; but the steamer alone was pulled by a pair of matching white horses, out from under whose calloping hooves live sparks flew. S it thundered up the street, it was something glorious, worth waiting for and running after.

When you think of your childhood, there are many people who seem to have gone by in a parade: the old familiars. Many Jackson familiars were seasonal; and they were punctual. The blackberry lady and the watermelon man, the scissors grinder, the monkey man whose organ you could hear coming from a block away, would all appear at their appointed time. The sassafras man at his appointed time (the first sign of spring) would take his place on the steps of the downtown Post Office, decorated like a general, belted and sashed and hung about with cartridges of orange sassafras root he’s cut in the woods and tied on. They were to make tea with to purify your blood, and quite cheap at the price, something like a nickel a bunch. And when winter blew in, out came the hot tamale man with his wheeled stand and its stove to keep the tamales steaming hot in their cornshucks while he did business at the intersection of Hamilton and North West.

On a day when my mother had taken me to the Emporium where Mr. Charlie Pierce was making some suggestions for a party dress for me, he suddenly said, “My dear Mrs. Welty—the gypsies,” and without further warning, the flower spray and sash—he’d been showing us how they would go—were swept out of sight and beneath the counter. And there the Gypsies ambled, down the aisle. You could count on Gypsies in Jackson, coming with the first hint of fall. Gypsies were seasonal too, like the locusts and katy-dids.

Entertainment was easy to come by. First of all there were the movies. Setting out in the early summer afternoons on foot, by way of Smith Park to Capitol Street and down it, passing the Pythian Castle with its hot stone breath, through the one spot of shade beneath Mrs. Black’s awning, crossing Town Creek—then visible and uncontained—we went carrying parasols over out heads and little crocheted bags over our wrists containing the ten or fifteen cents for the ticket (with a nickel or dime further for McIntyre’s Istrione. At the Majestic we could sit in a box—always empty, because airless as a bureau drawer; at the Istrione, which was said to occupy the site of an old livery stable, we might see Alice Brady in “Drums of Jeopardy” and at the same time have a rat run over our feet. As far as I recall, there was no movie we were not allowed to see until we got old enough not to see “The Shiek”.

At a time when the Century was still a live theatre, a third movie house came along on Capitol Street. This was an open air theatre which opened after dark, on the Town Creek bottom. The creek itself was straddled by an enormous billboard, which in my mind’s eye I will always see pasted with an ad for a coming attraction with Annette Kellerman. It portrayed Annette in a long white drapery, standing on the edge of a cliff, blindfolded. Her arms were straight out in front of her, and one toe already pointed over the abyss. At my urgent pleas, our family attended. And when we did, Annette never went anywhere near a cliff, and made not a single appearance blindfolded, or even in draperies. She just kept on her usual bathing suit, and if there ever was anything after her, she outswam it. I attributed the early folding of the Open Air Picture Show to this gyp, but was laid officially to the heavy attendance of mosquitoes at all performances.

But once a year, and another part of summer, live entertainment came with the Redpath Chautauqua. The tent went up on a vacant lot somewhere near the West Capitol Street Methodist Church. My father always took tickets for the full week’s performances. This meant we could ride on the street car at night, which only began the excitement; holding on to wicker seats by open windows and smelling the scorching rails as we made what seemed a sizzling speed through the calm of nighttime Jackson. “Where Will YOU Spend Eternity?” was even then a landmark sign looking down from under a light bulb onto the I.C. Station, from just beyond Mr. Tripp’s Furniture Store.

Within the Chautauqua tent: the smells of newest sawdust and oldest canvas, plank benches down front for the children to sit together on, stage with green rep curtains fastened together in front, while you wanted with your heart in your throat for them to be rattled back. Until then you could only keep reading over and over the hopeful sign that hung on a tent pole, “Kimball Piano Used.”

The show might be an educational lecture on a distant part of the world, or a concert by a musical trio (generally all ladies), or the performance of a play such as “Turn to the Right” or, more blessedly, “The Bat.”

The on the final night, a play was performed one year with a cast of local children; we were encouraged to try out. I did, for a role that where all you did in try-outs was sit with your ankles crossed in a folding chair in the middle of the stage with all the others around you and singing to you. It didn’t appear that there were even any lines to speak. Another girl, with naturally curly hair, beat me to the part. Imagine my surprise when, on the night, this character turned out to be Joan of Arc and what she was doing at center stage was being burned at the stake, while the rest sang to her (this was during World War I): “Joan of Arc! Joan of Arc! May your spirit guide us through! Allons, enfants de la patrie! Joan of Arc! We’re for you!” (I’d had a close call.)

I feel we were highly entertained as children, and quite well versed in ways of entertaining ourselves. Our play was unscheduled, unorganized and incessant—in our backyards, our friends’ backyards, in the public parks, and especially in summertime, we ran free. (Our mothers, however knew right where we were.) At the same time, it seems to me, we read all day. We might read all day in a tree.

Summer nights, we “played out”. We made “choo-choo boats—steamboats—out of shoeboxes with windows in the shapes of the moon and stars cut out of the sides and tissue-paper pasted over, and a candle inside lighted to show through, and at first-dark, down the river of sidewalk, pulling our shining boats on a string, we met other boats, and passes each other.

“Choo-choo.”
“Choo-choo.”

Summer days we went to spend all day with each other. You might play paper dolls. You went carrying all you had in a bulging Bellas-Hess catalogue in which the dolls, families and families of them, and their outfits were filed flat between the pages. With paperdolls and your friend’s paperdolls, the thing to be desired was number. The combined batteries of your paperdolls and your friends paperdolls spent the day visiting and dressing for each other. They acted out exciting scenes we thought up. Though a certain number of the fathers of these families had nothing to wear but long underwear, or if clothed at all were obliged to carry a second pair of pants over their arms (they all came out of the mail order catalogues), this didn’t cloud our day.

A child quite naturally thinks his own world—his house, his street, his town—is going to stay forever the way it is, in the same way that he thinks his own family will always be where he sees them now, and exactly the same. We of my day may have kept an unusually strong and reassuring conception of Jackson; for most of our childhood, the look of Jackson did indeed remain essentially the same. Buildings seldom came down, streets didn’t get widened—or rezoned. Not only the streets and houses and “downtown” kept being just what they were supposed to be. Trees too seemed permanent. Trees you were growing up with remained where they were and you knew them in all their seasons. They just got bigger, still lining the same streets where you walked. In those days, the sidewalks yielded to the trees and went around them. The big tree in front of the Carnegie Library at Mississippi and Congress took over the prime parking place in the street itself, and the curb ran out in a big half-moon to take care of the roots. Downtown traffic went around it. The tree at the Central Fire Station was given similar respect in Pearl Street until we, ourselves, at our age, let it be cut down.

I believe the Jackson of my day was really scaled for children. And then, in its very confinement to small and intimate size, it suggested the largeness of the surrounding world—you could see Jackson end and the country begin. This child’s imagination could take this in with the use of his won eyes. The family car ride showed it to him—our relationship with the surrounding world. When it was night, there was another sense of greatness. This lay in our view of the night sky. Jackson’s night sky, then, was not a blushing reflection of a neon city, but its own clear black—the perfect opposite, as it ought to be, from day. You could live anywhere in town and keep up with the stars. A child ordinarily could point out the constellations and name them, because they shone. And closer to hand, you could get the effect of lightening-bugs, too—flashing from backyard to backyard, street to street, field to field along country roads, then so near home.

Howard Bahr: Three Poems

Novelist, scholar, humanitarian and gentleman, Howard Bahr also has a poet’s hand and ear, eye and heart.

For A Girl I Know, That She Might Not Grieve

When I am dead,
you must not think me dead,
but gone ahead on a two-lane desert blacktop
road, doing eighty with the top down
in a cream-colored ’40 Ford coupe
stroked and bored in Tucumcari.

Route 66 is a blue arrow to the mountains,
and the desert no dead place, but strewn
with flowers only Indians have the names to;
hawks aloft, and lizards legging it
over the hot sand, bellies raised; roadrunners
racing the hopped-up Ford through the Creosote
brush; shrikes perched on the telephone lines; and
an SP freight train running fast westbound–
a flat plume of smoke, all signals green.

Then mountains passed, the western slope kissed
with morning shadow, the fir trees dusted with snow.
The pastel desert towns lay behind me now,
and below a green valley, orange groves,
the distant glittering sea.

Now, after dark, in a bungalow in Elysian Park,
I labor as of old, trying to find the words to tell
of why we do the things we do: why we love;
why we strive in vain; why we let the rain beguile our hearts
with longing and desire.
And here, from time to time, I rise, go to the window,
pull the curtains by and raise the blinds,
and gaze upon the palms and Oleander
and the haze around the moon.
All is well. My heart’s alive.
I watch for your twin headlights in the drive.

 

Flamingo Arms

In apartments stuffed of furniture no one wants,
where children grown and gone
smile down from every horizontal place,
the old ones listen for the mail.

And when at last the postman brings the mail around,
he creaks the boxes open, creaks them shut again.

The old ones peer into the hall, then shuffle in their slippers
to the boxes on the wall: church bulletins, bills,
catalogs from a world no longer theirs.

But how is Judith faring in the city?
And Donny on the oil rig in the Gulf–
is he safe? Did he marry the girl from Lafayette?
What of young Alyssa at her college in the North?

Those lives are silent.

In the catalogs: plush counterpanes, support hose,
baths to sooth the feet, and means
to keep the patio insect-free.

The water bill is high this month.
Behind their curtains, the old ones open checkbooks,
calculate, despair.

Next day, the mail comes round again.

 

A Parable for My Students

Last night, my neighbor Pitts
Set out a Havahart for cats
That fell his birds. No luck.
Instead, today by early light,
I kenned a possum caught.

Unkempt he was, and fat, and pacing
To and fro. He rose to press his paws
Against the wire, then paced again: a turn,
And turn, and rise, and turn, and rise,
And turn, and rise to naught.

A ghostly, wedge-faced possum,
Rat du Bois, no good in stir to anyone
Except himself perhaps, or Johnny Cross
Who fattens one each year to bake
With sweet potatoes–God forbid the thought!

Anon, I rambled out and crossed
The dewy grass, took hold the door
And lifted it, and propped it with a stick.
“Now, scram,” said I. But, no, he hunkered down,
And bared his yellow teeth, and curled his tail
Just as his mama taught.

Thus he remained, like unto Death,
A mockery of Life, when all the while
The door stood open, beckoning him quit
The bars, and flee, and brave the morning
As a creature ought.

In early afternoon, old Pitts came out
And puzzled at his prize, and scratched his head,
And gazed suspicious at the stick. He shrugged at last
And took his snub-nosed .22 in hand:
Pop! Pop! it said, and so the possum bought.

Take heed, my Little Ones: the gate is raised;
Go hence and seek the morning. God be praised!

–Howard Bahr