Intrigued by a comment I made about Wallace Stevens' influence on the "H.R. Pufinstuf" theme song, I dispatched two interns from the Girl in a Cage offices in Boston to Hartford to comb through Wallace Stevens' papers for evidence. "But Stevens died in 1955!" They protested. I told them that sometimes in this business you've gotta follow your gut, no matter what the evidence says. They asked if I'd reimburse them for gas. I told them this was an internship, not a luxury cruise. Next they'll be asking for a freakin' midnight buffet.
The Stevens library does not allow photocopying, but my intrepid interns smuggled in camera phones, and though the phones can only record fragments of a page at a legible resolution, what they've sent back is nothing short of mind-boggling.
First, a handwritten fragment: "The Idea of Order At Living Island" ("Living Island" has been crossed out, with "Key West" written in the margins.) From the last stanza: "Oh! Blessed rage for order! Golden Freddy"...
The next, another re-titled draft, this one entitled: "The Mayor of Living Island" "And if her pointy shoes protrude, they thrill/To the sound of her cackle, loud and shrill/Let the flute play low, and rough/The only mayor/ is H.R. Pufinstuf."
And, yes, "Thirteen Ways of Looking at Witchiepoo": "IV: A boy and a flute are one./A boy, a flute/And Witchiepoo/Are one."
And this, just sent to my cell phone from that of my intern, Brandee: The Stevens Library still has its visitors sign their names and affiliations in a massive book dating to its opening in 1957. There, in March 1958, and again in April and May, is the signature of a graduate student in English from Yale University: Sidney Krofft.
For eleven long years the Krofft brothers must have nursed the dream of bringing Stevens' strange cosmology to life. But what does this discovery mean to us now? It must mean that first, Stevens, whose primary achievement (apart from a distinguished insurance career) was believed to be keeping otherwise unemployable English PhDs off the street with dense, incomprehensible verse, must now be reassessed as the creator of a mythos that continues to echo through popular and high culture alike. Surely now Stevens symbology must be compared to (and, indeed, found superior to) that of Yeats. What of the Rose and the Tower now that we have The Flute, The Witch, and the Dragon Mayor In White Go-Go Boots?
Perhaps just as compelling, scholars must now ask why Stevens' editors and estate continue to suppress his role in the creation of Pufinstuf? Why were all references to Living Island and its denizens edited out of Stevens' verse? And are there more clues to Stevens' authorship hidden in the Pufinstuf episodes? The investigation will continue.






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