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Slow dulcimer, gavotte and bow, in autumn,
Bashō and his friends go out to view the moon;
In summer, gasoline rainbow in the gutter,

The secret courtesy that courses like ichor
Through the old form of the rude, full-scale joke,
Impossible to tell in writing. “Bashō”

He named himself, “Banana Tree”: banana
After the plant some grateful students gave him,
Maybe in appreciation of his guidance

Threading a long night through the rules and channels
Of their collaborative linking-poem
Scored in their teacher’s heart: live, rigid, fluid

Like passages etched in a microscopic circuit.
Elliot had in his memory so many jokes
They seemed to breed like microbes in a culture

Inside his brain, one so much making another
It was impossible to tell them all:
In the court-culture of jokes, a top banana.

Imagine a court of one: the queen a young mother,
Unhappy, alone all day with her firstborn child
And her new baby in a squalid apartment

Of too few rooms, a different race from her neighbors.
She tells the child she’s going to kill herself.
She broods, she rages. Hoping to distract her,

The child cuts capers, he sings, he does imitations
Of different people in the building, he jokes,
He feels if he keeps her alive until the father

Gets home from work, they’ll be okay till morning.
It’s laughter versus the bedroom and the pills.
What is he in his efforts but a courtier?

Impossible to tell his whole delusion.
In the first months when I had moved back East
From California and had to leave a message

On Bob’s machine, I used to make a habit
Of telling the tape a joke; and part-way through,
I would pretend that I forgot the punchline,

Or make believe that I was interrupted –
As though he’d be so eager to hear the end
He’d have to call me back. The joke was Elliot’s,

More often than not. The doctors made the blunder
That killed him some time later that same year.
One day when I got home I found a message

On my machine from Bob. He had a story
About two rabbis, one of them tall, one short,
One day while walking along the street together

They see the corpse of a Chinese man before them,
And Bob said, sorry, he forgot the rest.
Of course he thought that his joke was a dummy,

Impossible to tell – a dead-end challenge.
But here it is, as Elliot told it to me:
The dead man’s widow came to the rabbis weeping,

Begging them, if they could, to resurrect him.
Shocked, the tall rabbi said absolutely not.
But the short rabbi told her to bring the body

Into the study house, and ordered the shutters
Closed so the room was night-dark. Then he prayed
Over the body, chanting a secret blessing

Out of Kabala. “Arise and breathe,” he shouted;
But nothing happened. The body lay still. So then
The little rabbi called for hundreds of candles

And danced around the body, chanting and praying
In Hebrew, then Yiddish, then Aramaic. He prayed
In Turkish and Egyptian and Old Galician

For nearly three hours, leaping about the coffin
In the candlelight so that his tiny black shoes
Seemed not to touch the floor. With one last prayer

Sobbed in the Spanish of before the Inquisition
He stopped, exhausted, and looked in the dead man’s face.
Panting, he raised both arms in a mystic gesture

And said, “Arise and breathe!” And still the body
Lay as before. Impossible to tell
In words how Elliot’s eyebrows flailed and snorted

Like shaggy mammoths as – the Chinese widow
Granting permission – the little rabbi sang
The blessing for performing a circumcision

And removed the dead man’s foreskin, chanting blessings
In Finnish and Swahili, and bathed the corpse
From head to foot, and with a final prayer

In Babylonian, gasping with exhaustion,
He seized the dead man’s head and kissed the lips
And dropped it again and leaping back commanded,

“Arise and breathe!” The corpse lay still as ever.
At this, as when Bashō’s disciples wind
Along the curving spine that links the renga

Across the different voices, each one adding
A transformation according to the rules
Of stasis and repetition, all in order

And yet impossible to tell beforehand,
Elliot changes for the punchline: the wee
Rabbi, still panting, like a startled boxer,

Looks at the dead one, then up at all those watching,
A kind of Mel Brooks gesture: “Hoo boy!” he says,
“Now that’s what I call really dead.” O mortal

Powers and princes of earth, and you immortal
Lords of the underground and afterlife,
Jehovah, Raa, Bol-Morah, Hecate, Pluto,

What has a brilliant, living soul to do with
Your harps and fires and boats, your bric-a-brac
And troughs of smoking blood? Provincial stinkers,

Our languages don’t touch you, you’re like that mother
Whose small child entertained her to beg her life.
Possibly he grew up to be the tall rabbi,

The one who washed his hands of all those capers
Right at the outset. Or maybe he became
The author of these lines, a one-man renga

The one for whom it seems to be impossible
To tell a story straight.

TO HEAR AND READ THE REST OF THIS POEM SEE ‘IMPOSSIBLE TO TELL PART 2’ IN THE POEM LIST