Tuesday, 27 November 2018

Night Of The Scorpion - Nissim Ezekiel


Biography of Nissim Ezekiel


Nissim Ezekiel was an Indian Jewish poet, playwright, editor and art-critic. He was a foundational figure in postcolonial India's literary history, specifically for Indian writing in English.

He was awarded the Sahitya Akademi Award in 1983 for his Poetry collection, "Latter-Day Psalms", by the Sahitya Akademi, India's National Academy of Letters.

Early Life

Ezekiel was born on 16 December 1924 in Bombay (Maharashtra). His father, Moses Ezekiel, was a professor of botany at Wilson College, and his mother was principal of her own school. The Ezekiels belonged to Mumbai's Jewish community, known as the 'Bene Israel' . In 1947, Ezekiel earned a BA in Literature from Wilson College, Mumbai, University of Mumbai. In 1947-48, he taught English literature and published literary articles. After dabbling in radical politics for a while, he sailed to England in November 1948. He studied philosophy at Birkbeck College, London. After three and a half years stay, Ezekiel worked his way home as a deck-scrubber aboard a ship carrying arms to Indochina.

He married Daisy Jacob in 1952. In the same year, Fortune Press published his first collection of poetry, The Bad Day. He joined The Illustrated Weekly of India as an assistant editor in 1953 and stayed there for two years. Soon after his return from London, he published his second book of verse Ten Poems. For the next 10 years, he also worked as a broadcaster on Art and literature for All India Radio.

Career

Ezekiel's first book, The Bad Day, appeared in 1952. He published another volume of poems, The Deadly Man in 1960. After working as an advertising copywriter and general manager of a picture frame company (1954–59), he co-founded the literary monthly Jumpo, in 1961. He became art critic of The Names of India (1964–66) and edited Poetry India (1966–67). From 1961 to 1972, he headed the English department of Mithibai College, Bombay. The Exact Name, his fifth book of poetry was published in 1965. During this period he held short-term tenure as visiting professor at University of Leeds (1964) and University of Pondicherry (1967). In 1967, while in America, he experimented with LSD. In 1969, Writers Workshop, Kozhikode published his The Damn Plays. A year later, he presented an art series of ten programmes for Indian television. In 1976, he translated Jawarharlal Nehru poetry from Marathi, in collaboration with Vrinda Nabar, and co-edited a fiction and poetry anthology. His poem The Night Of The Scorpion is used as study material in Indian and Columbian schools. Ezekiel also penned poems in ‘Indian English’ like the one based on instruction boards in his favourite Irani café. His poems are used in NCERT English textbooks.

Nissim Ezekiel's Works:

Poetry

1952: Time To Change
1953: Sixty Poems
1956: The Discovery of India
1959: The Third
1960: The Unfinished Man
1965: The Exact Name
1974: Snakeskin and Other Poems, translations of the Marathi poet Indira Sant
1976: Hymns in Darkness
1982: Latter-Day Psalms
1989: Collected Poems 1952-88 OUP

Other

1969: The Three Plays

Editor

1965: An Emerson Readers
1969: A Joseph King Reader
1990: Another India, anthology of fiction and poetry

Poems

Night of the Scorpion
The Doctor
Case Study
Poster Prayers
The Traitor
Poet, Lover, Birdcatcher
Latter-day Psalms
The Railway Clerk
Goodbye Party For Miss Pushpa T.S.
Enterprise
in india
In the theatre
The couple

Nissim Ezekiel and Night Of The Scorpion

Night Of The Scorpion


I remember the night my mother
was stung by a scorpion. Ten hours
of steady rain had driven him
to crawl beneath a sack of rice.

Parting with his poison - flash
of diabolic tail in the dark room -
he risked the rain again.

The peasants came like swarms of flies
and buzzed the name of God a hundred times
to paralyse the Evil One.

With candles and with lanterns
throwing giant scorpion shadows
on the mud-baked walls
they searched for him: he was not found.
They clicked their tongues.
With every movement that the scorpion made his poison moved in Mother's blood, they said.

May he sit still, they said
May the sins of your previous birth
be burned away tonight, they said.
May your suffering decrease
the misfortunes of your next birth, they said.
May the sum of all evil
balanced in this unreal world

against the sum of good
become diminished by your pain.
May the poison purify your flesh

of desire, and your spirit of ambition,
they said, and they sat around
on the floor with my mother in the centre,
the peace of understanding on each face.
More candles, more lanterns, more neighbours,
more insects, and the endless rain.
My mother twisted through and through,
groaning on a mat.
My father, sceptic, rationalist,
trying every curse and blessing,
powder, mixture, herb and hybrid.
He even poured a little paraffin
upon the bitten toe and put a match to it.
I watched the flame feeding on my mother.
I watched the holy man perform his rites to tame the poison with an incantation.
After twenty hours
it lost its sting.

My mother only said
Thank God the scorpion picked on me
And spared my children.

Night of the Scorpion is a poem that focuses on a single episode in the life of an Indian family. A scorpion has been forced by persistent rain to seek refuge inside, under a sack of rice. It ends up stinging the mother of the family, which brings people flocking to her side wanting to help out with the subsequent pain.
All this is observed by the speaker, in first person. Perhaps this is a child, a daughter or son. Names and ages are not divulged, suffice to say that the observations are keen and precise, so the reader can only conclude that this speaker has an exceptional eye for detail.
The poem also generates layers of tension as the drama progresses. Look out for:
·         the attempts by the peasants to help alleviate the mother's pain.
·         the actions of these same peasants to kill the scorpion.
·         the reaction of the rational father.
·         the various superstitions versus the 'scientific'.
·         the religious undertones with regards to karma.
·         evil versus good.
Nissim Ezekiel is seen as one of the front runners in early modern Indian poetry. He was the first Indian poet 'to express modern Indian sensibility in modern idiom.' Born in 1924, he published Night of the Scorpion in his book The Exact Name, 1965.
Night of the Scorpion does have a twist at the end, welcomed by many readers, disliked by a few. Whatever the opinion there is no doubting the poem's vivid imagery and powerful language.
·         The narrative shifts and stops and rattles on as the unusual syntax helps build up a tense atmosphere, the scenes coming and going on what is an extraordinary night in the life of a village scorpion, villain of the peace, or innocent protector of his own space?
·         Simple and complex sentences together with direct and indirect narrative, enjambment and repetition (anaphora), create a topsy-turvy atmosphere of disturbing distortion. This reflects the ongoing search of the peasants for the scorpion, their incantatory voices, the monotonous rain and the lond hours spent in pain for the mother.
And what about the unlucky woman, full of poison, having to deal with excruciating pain and what amounts to a circus of people around her, all wanting to help but left feeling helpless. Her dignified response right at the end of the poem is both humbling and inspirational.

Literary Devices - Night Of The Scorpion

Alliteration - stung by a scorpion, Parting with his poison, diabolic tail in the dark, risked the rain, poison purfiy, through and through, poured a little paraffin, flame feeding.
Antonyms - previous/next, evil/good, sceptic/rationalist, curse/blessing.
Assonance - candle/lantern, buzzed/hundred, Mother's blood.
Metaphor - scorpion is the Evil One.
Simile - like swarms of flies.

Analysis of Night Of The Scorpion

Night of the Scorpion is a free verse poem with 8 stanzas and a total of 47 lines. There is no set rhyme scheme and the metre (meter in USA) is mixed, which reflects the unusual subject matter and unfamiliar nature of the incident.
This is a narrative poem which follows the story of an anonymous mother and her unfortunate encounter with a scorpion, driven indoors by relentless hours of rain. So there is a dynamic set up - human interaction with the wild side of Nature.
The scorpion is seen by some as an evil force, bringer of pain and hardship and even death. Note the use of the word diabolic as the desperate creature stings the woman and makes off out into the rain.
Or is the scorpion an innocent victim in this drama, doing what only comes naturally in an attempt to protect himself?
The peasants are seen as being superstitious and old fashioned, even illiterate, not having moved on in their thinking and culture. Is this a fair assumption to make? But they have a primitive impulse to help the mother, bringing candles and lanterns and company, which shows a willingness to share the pain.
The father meanwhile is just the opposite in the sense that he is a rational, reductive type of person who is unimpressed with the peasants and their mumbo-jumbo. Yet, he resorts to using paraffin on the mother's toe, setting it alight, not a very scientific response. Note the use of the term - flame feeding on my mother - which suggests that the flame is eating up his mother.
And all the while the speaker is there, soaking up the atmosphere, articulating, trying to make sense of ritual and rite, behaviour and reaction.
In the end there is little any of those present can effectively achieve. Superstition, folk tales, folk medicine, the complexities of occult belief, fundamental religious ritual, faith - there is no known antidote.
The mother perseveres, she is in agony all night but finally triumphs and does not succumb to the venom of the scorpion. For all that time she was unable to utter a word, capable only of groans, until the pain subsided and the relief she felt gave her the power to sum her experience up: thank goodness it was her who took the sting and not her children, for they probably would not have survived.
How noble a statement, how selfless, bringing light and goodness back into the once darkened room.

Telephone Conversation -Wole Soyinka


Telephone Conversation

-Wole Soyinka

Poem:


The price seemed reasonable, location
Indifferent. The landlady swore she lived
Off premises. Nothing remained
But self-confession. "Madam" , I warned,
"I hate a wasted journey - I am African."
Silence. Silenced transmission of pressurized good-breeding. Voice, when it came,
Lipstick coated, long gold-rolled
Cigarette-holder pipped. Caught I was, foully.
"HOW DARK?"...I had not misheard...."ARE YOU LIGHT OR VERY DARK?" Button B. Button A. Stench
Of rancid breath of public hide-and-speak.
Red booth. Red pillar-box. Red double-tiered
Omnibus squelching tar.
It was real! Shamed
By ill-mannered silence, surrender
Pushed dumbfoundment to beg simplification.
Considerate she was, varying the emphasis-
"ARE YOU DARK? OR VERY LIGHT" Revelation came
"You mean- like plain or milk chocolate?"
Her accent was clinical, crushing in its light
Impersonality. Rapidly, wave-length adjusted
I chose. "West African sepia"_ and as afterthought.
"Down in my passport." Silence for spectroscopic
Flight of fancy, till truthfulness chaged her accent
Hard on the mouthpiece "WHAT'S THAT?" conceding "DON'T KNOW WHAT THAT IS." "Like brunette."
"THAT'S DARK, ISN'T IT?"
"Not altogether.
Facially, I am brunette, but madam you should see the rest of me. Palm of my hand, soles of my feet.
Are a peroxide blonde. Friction, caused-
Foolishly madam- by sitting down, has turned
My bottom raven black- One moment madam! - sensing
Her receiver rearing on the thunderclap
About my ears- "Madam," I pleaded, "wouldn't you rather
See for yourself?"

Wole Soyinka’s “Telephone Conversation” is an eloquent exchange of dialogue between a dark West African man and his British landlady that inexorably verges on the question of apartheid. The poet makes use of the most articulate means to air his views, through that of a telephone conversation, where there is instant and natural give-and-take. It exhibits a one-to-one correspondence between the two. The interaction between a coloured and a white individual at once assumes universal overtones.

At the outset, the poet says that the price seemed reasonable and the location ‘indifferent’. Note that as a word, even though the word “indifferent” denotes being ‘unbiased’, it is a word with negative connotations. However, as we come across the Landlady’s biased nature; the word ‘indifferent’ gains positive overtones, as it is better than being impartial. The lady swears that she lived ‘off premises’. Nevertheless, the very aspect of his colour poses a problem to her, far from her promise to remain aloof. Nothing remains for the poet, he says, but confession. It gives a picture of him sitting in a confessional, when he hasn’t committed any crime….his crime is his colour, his remorse is solutionless. He tells the lady that he hates a wasted journey. Perhaps his words connote more than he literally signifies. The poet seems to be tired of his life conditioned by racist prejudices. As he mentions that he is a West African, the lady is crammed with silence, but a silence that speaks volumes. A telephone is an instrument that primarily transmits voices, here it becomes a medium for silence also. The so-called civilized world, has these silent powerful issues that need to be voiced. Here, the silence echoes. It is a silence that is the consequence of her sophisticated upbringing. However, her prejudices transcend her to primitivism, living in the superstitious narrow-mindedness of caste and colour.

When the voice finally came, it was ‘lip-stick coated’,well made-up and diplomatic to suit an affected atmosphere. The inevitable question finally comes cross:” ARE YOU DARK? OR VERY LIGHT?”The poet views it as button B or Button A. The question places two alternatives before him: dark or light; The truth or lies. The first option would obviously shut off all doors to him. The term Button B also is the button in the public telephone box to get the money back. Button A is the one to connect the call. The poet first ponders on Button B to get out of his predicament. He then realizes that escapism is not the solution, and decides to face the situation. The words: “Stench /Of rancid breath of public hide-and-speak” signify the claustrophobic nature of the questions rather than the atmosphere.

The colour ‘red’ in “Red booth. Red pillar box. Red double-tiered” forebode caution. The questions were too naked to be true. The speaker at last brings himself to believe them. His response is very witty: “You mean–like plain or milk chocolate?” This is the most apt response as dark chocolate is certainly more tempting than plain chocolate. Her disinterested approval of the question was like that of a clinical doctor made immune to human emotions through experience. Human pain and misery its own saturation point; after a certain point people tend to joke at their own agony. As the saying goes: Be a God, and laugh at Yourself. The speaker therefore begins enjoying the situation and confuses the lady on the other side. He asserts: “West African sepia”, to further confuse her.

Silence for spectroscopic
Flight of fancy, till truthfulness clanged her accent
Hard on the mouthpiece. “WHAT’S THAT?” conceding
“DON’T KNOW WHAT THAT IS.” “Like brunette.”
“THAT’S DARK, ISN’T IT?” “Not altogether.
Facially, I am brunette, but, madam, you should see
The rest of me. Palm of my hand, soles of my feet
Are a peroxide blond. Friction, caused–
Foolishly, madam–by sitting down, has turned
My bottom raven black–One moment, madam!”–sensing
Her receiver rearing on the thunderclap
About my ears–“Madam,” I pleaded, “wouldn’t you rather
See for yourself?”
The last lines verge on vulgarity, but simply out of outrage. The mixed feelings, the random and broken sentences, the lack of coherence of speech, the question-answer mode are all typical of a telephone conversation that reverberates more than it sounds.

Telephone Conversation

WOLE SOYINKA
1963

INTRODUCTION

Wole Soyinka's poetry has often been described as a powerful and serious agent to social change. His themes are primarily concerned with the promotion of human rights and African politics. At the same time, such poems as "Telephone Conversation" reveal a lyrical understanding of the rhythms and resonances of language balanced with humor and a deeply felt compassion for the human condition. Appearing initially in the collection Modern Poetry from Africa (1963), the poem is a provocative interrogation of racial prejudice, misguided civility, and the power of language to create ghettos of race and of spirit. Negotiating elegantly between the subtleties of irony and the social criticism of sarcasm, "Telephone Conversation" always maintains a thoughtful distance from the emotional minefields of its subject matter, transforming itself into a poem that sets aside anger and frustration in favor of humor as a means to achieve a deeper understanding and spirit of integration and harmony.

Out of Soyinka's large body of work, "Telephone Conversation" is one of his most well-known and most often anthologized poems. It may be found in Perrine's Literature: Structure, Sound, and Sense, edited by Thomas Arp and Greg Johnson, published by Thomson in 2006.

AUTHOR BIOGRAPHY

Akinwande Oluwole Soyinka was born in Isara, Nigeria on July 13, 1934 (Wole is the shortened Form of Oluwole). A member of the Yoruba tribe, he was well schooled as a child in the stories of tribal gods and folklore, mostly because of his grandfather, who was a respected tribal elder. Soyinka's parents represented another powerful influence in the young boy's life. His mother was a convert to Christianity and his father was headmaster at the local British-model school. Not surprisingly, Soyinka as a youngster was very familiar with the tensions that defined colonial Africa in the early decades of the twentieth century, as tribal culture collided, sometimes violently, with the imperatives of British colonizers.

Soyinka took up writing very early in his life, publishing poems and short stories in the Nigerian literary magazine Black Orpheus before leaving his homeland to attend the University of Leeds in England. He returned to Nigeria in 1960, the same year that the country declared its independence from colonial rule. A prolific writer, Soyinka gained prominence initially for his work as a playwright of such politically motivated works as The Swamp Dwellers (1958), The Lion and the Jewel (1959), and A Dance of the Forests(1960).

It was during this same prolific period that Soyinka's "Telephone Conversation" appeared in the 1963 collection Modern Poetry from Africa. Two years later, he was arrested for allegedly forcing a radio announcer to report incorrect election results. Soyinka was released three months later, after the international writers group PEN made public the knowledge that no evidence had ever been produced in support of the arrest. He was arrested again two years later for his vocal opposition to the civil war that was threatening to split the country along longstanding tribal lines. Accused of helping Biafran fighters buy military jets, Soyinka spent two years in prison, despite the fact that he was never formally charged with any crime.

During his imprisonment, much of it spent in solitary confinement, Soyinka kept a prison diary, which was published in 1972 as The Man Died: Prison Notes of Wole Soyinka. He also wrote a trilogy of nonfiction books that trace the trajectory of his life and family: Aké: The Years of Childhood (1980), Isara: A Voyage Around Essay (1989), and Ibadan: The Penkelemes Years: A Memoir, 1946-1965 (1994).

Following a period of self-imposed exile, Soyinka was among a group of pro-democracy activists charged with treason for his criticism of the military regime of General Sani Abacha. Facing a death sentence in Nigeria, he spent many years lecturing throughout Europe and the United States, including stays at Yale and Cornell University, where he served as the Goldwin Smith professor for African Studies and Theatre Arts from 1988 to 1991. It was during these expatriate years that Soyinka wrote Art, Dialogue and Outrage: Essays on Literature and Culture and The Open Sore of a Continent: A Personal Narrative of the Nigerian Crisis (1996). In 1999, he turned his attention to the role of the South African Truth and Reconciliation Commission in The Burden of Memory, the Muse of Forgiveness.

A poet as well as a dramatist and essayist, Soyinka has published several collections, including Idanre and Other Poems (1967), Ogun Abibiman (1976), Mandela's Earth and Other Poems (1988), and Samarkand and Other Markets I Have Known (2002).
Internationally recognized for both his writing and his advocacy of democracy and civil rights, Soyinka has collected an impressive catalogue of rewards and honors, including the John Whiting Drama Prize (1966), the Nobel Prize for Literature (1986), and the Enrico Mattei Award for Humanities (1986). Soyinka continues to travel the world speaking on the behalf of the oppressed and the marginalized.

 

POEM SUMMARY

Lines 1-10

"Telephone Conversation" is exactly what its title promises: an imagined conversation between a African man and a presumably white landlady with accommodations to rent. Some of the idioms in the poem mark the general geography of the poem as England, most likely London. The city saw a substantial influx of African immigrants throughout the post-war decades, a period that also saw a rise of racial tensions in the country, so such conversations would not have been unfamiliar.
The poem opens with the African speaker clarifying the essential information about the location, the cost, and similar business details. The landlady is initially described as being of "good-breeding," a standing that makes her questions about the color of the speaker's skin seem suddenly and dramatically out of place. Specifically, she wants to know if he is light or very dark skinned, a distinction that seems to carry particular weight within the racial atmosphere of the day.

Lines 11-18

From this pointed and clearly prejudicial question, the poem moves smoothly between the thoughts of the speaker as he considers the question as a political statement and the landlady's insistent repetition of the same questions or variations thereof. As the conversation unfolds, it becomes a painful accumulation of ironic miscommunication and blatant racism. The more the speaker tries to answer the questions, the deeper the exchange slips into irony as the speaker answers the woman with cool logic that clouds rather than clarifies the situation. At first comparing himself to chocolate, for instance, the speaker settles on describing himself as "West African sepia," a term he knows will further confuse his listener.

Lines 19-35

As the speaker's ironic tone takes hold of the conversation, he begins to describe various body parts, from his hair to the soles of his feet, in an effort to explain to her that he is, like all people, several different colors. The final lines of the poem carry a double-edged message. The first is clear: making a judgment about a person's character based solely on the color of their skin is the key absurdity of racial prejudice. The second layer of the closing lines underscore the meeting of absurdity with additional absurdity, an approach Soyinka often brings to his explorations of such situations, as the speaker invites the woman to "see" for herself all of the varied colors of the body parts he catalogues.

THEMES

Racial Conflict

"Telephone Conversation" is a dramatic dialogue in which a person of color responds to the racial prejudices of a woman with whom he is trying to negotiate rental accommodations. As the poem begins, the speaker's well-educated and polished voice, as heard on the telephone, make him acceptable to the landlady, but when he turns to the crucial moment of "self-confession," the truth of racial conflict comes to the foreground. The landlady clearly does not want a tenant of color, yet at the same time is trapped by the code of civil conduct that will not allow her to acknowledge what might be considered an uncivilized racial prejudice. The cluster of assumptions articulated by the well-bred landlady gather into an almost textbook definition of racism. She is xenophobic (exhibiting an irrational fear of foreigners, such as the African caller). She engages a vocabulary of racial stereotypes (making hasty generalizations based on skin color or ethnic background), and her unwillingness to rent to a man of color reinforces a policy of racial segregation or what has been called ghettoization (the practice of restricting members of a racial or ethnic group to certain neighborhoods or areas of a city).
But even as she weaves her way through a series of deeply prejudicial questions, ranging from "HOW DARK?" to "THAT's DARK, ISN'T IT?" the woman reveals the confused underside of racial attitudes. At no point in the poem does the speaker internalize the sense of inferiority that is being projected upon him, nor does he react in anger to her narrow-mindedness. Instead, he engages language in a calm and highly sophisticated manner, elevating the poem from diatribe or attack to a much more effective end of allowing readers to see the world through the absurd lens of racial prejudice.

Poetry and Politics

Although the school of New Criticism struggled to keep the worlds of politics and poetry at arm's length, a poem such as "Telephone Conversation" is a reminder that poets in some parts of the world, or of certain ethnic or racial backgrounds, do not get to choose one side of that divide or the other. Their very existence is politically charged. For a speaker like the one in Soyinka's poem, the politics lingering behind such seemingly benign words as "dark" and "light," for instance, are partly the pressures that threaten to fragment a community and that resist a spirit or imagination that might want to promote a sense of wholeness or integration. Words, especially when used as labels, divide the world of Soyinka's poem in the same insidious and powerful ways as any political agenda might.
It is this potential for divisiveness that the poem's speaker attempts to undercut in the closing lines of the poem, when he effectively breaks down the landlady's powerful (but unstated) fixation with the word "dark" through his own list of the various shadings that might clarify for her the abstraction of darkness. As the speaker notes, he is simultaneously a man who is "brunette," "raven black," and, in a wonderful twist, "peroxide blonde" on the palms of his hands and soles of his feet.

STYLE

Satire

Satire is a technique that uses humor and irony to undercut misguided behaviors or to censure social and political attitudes. From its origins in the writing and culture of the ancient Greeks, satire has remained a powerful tool of moral judgment. The tone of satiric literature ranges from the detached irony of Soyinka's "Telephone Conversation" to fully expressed anger and vehement contempt. Given that most satire relies heavily on balancing humor and word play with criticism, it is appropriate that irony is one of its chief tools.

TOPICS FOR FURTHER STUDY

·         Given that the tensions explored in Soyinka's poem stem in large part from the collision of British (colonial) and African (colonized) cultures, research the history of the colonization of an African country of your choice. Construct a timeline that traces the major shifts in colonial presences, the key dates and events that led to the various shifts, the shifts in both geographic (borders) and cultural (language, religion) makeup, as well as any other aspect of the history that you feel is significant.
·         "Telephone Conversation" is a poem that is full of colors, not only of skin but of voices and buses, for instance. Write an essay in which you discuss the meanings of each of the colors mentioned, and the importance of what or whom they are attached to.
·         Write a poem or series of poems that attempt to capture the subtleties and complexities of some of the political or social issues that dominate your community or your country.
·         Set up a formal debate in your classroom that takes this proposition as its starting point: "Poetry is an effective medium for making people aware of racial prejudice and social injustice."
The satiric voice in Soyinka's poem is put in place through a series of linguistic and thematic juxtapositions. While the speaker notes that the landlady to whom he speaks is of "good-breeding" with a voice that is "lipstick-coated, long gold-rolled," he is also quick to attach a series of words to her that carry an overabundance of negative connotations. She is described as "clinical" and as having a "light impersonality" to her demeanor. Elsewhere in the poem readers are told that her accent "clang[s]" and that her silences are "ill-mannered." All of this takes place in a setting that is itself a circumstance that contributes to the satire, being described variously as "rancid" and as appealing as the sound and feel of "squelching tar."
At its best, satire reveals a sophisticated versatility of speech, a strong moral center through which one might speak to social and cultural improprieties. Put simply, satire is defined, in large part, by many of the same traits that readers can attribute to "Telephone Conversation."

Ironic Detachment

The figure of the speaker in "Telephone Conversation" is clearly positioned as an observer of his own situation. He is not a victim nor is he angry, despite the blatant racial prejudice that he is forced to negotiate throughout his telephone exchange with the landlady. Oscillating between humor and irony, the speaker deploys his words with a cool and logical double edge. More specifically, the speaker brings literal and intended meanings into opposition during the course of the conversation, as when he attempts to clarify the situation by comparing himself to chocolate or, in the closing lines, when he asks the woman "wouldn't you rather / See for yourself?" It is in the opposition of these meanings (the man certainly does not want himself likened to a food, for instance) that Soyinka unleashes the criticism of the poem. Standing back from the immediate emotions of the moment, the speaker effectively illuminates the woman's racial assumptions, hidden usually behind what Tanure Ojaide, in his book The Poetry of Wole Soyinka, catalogues as "her sophistication, affectation, and artificiality." Indeed, it is the cool logic of the speaker's response that at once establishes the woman's social status and gives readers an insight into the confused politics and insensitivity of the landlady.

HISTORICAL CONTEXT

Colonialism in Africa

The history of European dominance of Africa through military and economic strategies is a long and often bloody one. The 1880s marked the intensification of conflicts between European countries for control of the regions of Africa. Especially prominent countries in the imperial project for the last part of the nineteenth and early twentieth century were France (especially in West Africa), Great Britain (East and South Africa, the Gold Coast), Belgium (the Congo), Spain (the Western Sahara), Italy (North Africa), and Germany (East Africa). The struggle for control of African territories was driven in part by the rich natural resources of the various regions of the continent as well as by a desire to control crucial routes for overseas trade. The political and economic tensions that circulated just below the surface of the struggle for Africa informed many of the international crises that led to World War I. The rush to colonize the Congo, the rebellions that threatened the building of the Suez Canal, and the seemingly perpetual battles over control of the Nile headwaters are three examples of many crises provoking incidents that are usually recognized as precipitating the political tensions that erupted into war in 1914.
Furthermore, the cultural impact of Colonialism was immense. The varied cultures of each African locality were subsumed by the culture of the country occupying that locality. In short, native Africans were treated as second-class citizens by the ruling class of European colonists. Thus, it is important to note that though Soyinka's poem explores the speaker's experiences of racism and displacement in a foreign country, that speaker would likely be subject to similar experiences in his own birthplace as well.

Immigration to Britain

In Britain, prior to the 1900s, there was often tension arising over governmental and cultural attitudes towards immigration. Originally these tensions grew from hostility towards peoples of a different culture and appearance, most notably towards members of the growing Jewish community and later towards immigrants from Russia and Eastern Europe. Due to the tensions and concerns created by immigration, the British parliament decided to restrict immigration in 1905, a decision that has repercussions even today as the country continues to maintain very strong legislative control of immigration levels.
Following World War II, Britain suffered through a slow and often debilitating return from the economic hardships of the previous decades. The economy was able to rebuild, albeit slowly, and the signs of recovery proved a beacon to immigrants who were seeking refuge or a better lifestyle in the United Kingdom. Under the British Nationality Act of 1948, the British Government decided to embark on a major change in the law of nationality throughout the Commonwealth. All other Commonwealth countries, with the exception of Ireland, had their own British subject nationality status. Since the middle of the twentieth century, racial tensions have ebbed and flowed in Britain, driven in part by the economic climate of the day and by the realization that the large populations of different nationalities, notably South Asians, Africans, East Asians, and Eastern Europeans, have reconfigured Britain into a country populated predominantly by people with a foreign heritage.

Racism in Britain

Throughout the eighteenth and nineteenth centuries, racial policies and trade practices were a central mechanism for controlling a disenfranchised work force comprised largely of Scottish and Irish workers. As immigrant populations expanded through the early twentieth century, so did the discriminatory conduct, which had to take into account the presence of an increasing number of workers of Jewish heritage as well as immigrants from Russia and Eastern Europe.

COMPARE & CONTRAST

·         1960s: When the speaker mentions pushing "Button B, Button A" he is referring to the fact that in old style British public payphones a caller had to press a series of buttons once coins were deposited in order to maintain a connection with the person on the other end of the phone.
Today: Public payphones in Britain allow callers a number of options (standard, text, and email) as well as accepting a full range of payment methods, including credit and debit cards.
·         1960s: The speaker refers to himself as "African," which is a reductive and overly simplistic term that underscores the nature of the racial stereotypes that saw the whole of the African continent as an undifferentiated continent lacking any form of ethnic, social, or cultural distinctions.
Today: Although such racial stereotyping still occurs in Britain and elsewhere, the language has changed slightly to reflect national or regional distinctions. The term African would be replaced, for instance, by a more regional (South African) or national (Nigerian) reference.
·         1960s: African immigrants in Europe and African-Americans in the United States mostly live and work in segregation.
Today: While racial segregation is not as explicit as it once was, it still exists to some degree on account of economic inequality.
Britain was also amongst other early capitalist societies to utilize the slave trade, which positioned itself neatly to benefit economically from the dramatic African migration that came to define the 1950s. African immigrants provided a cheap labor force that could support the post-war recovery. Despite these obvious and far-reaching economic benefits, African communities within the larger metropolitan areas were subordinated and often reviled, their members treated as second class citizens. Racial tensions, fueled by a growing sense of powerlessness, increasingly public and vocal discrimination, and a sputtering economy, reached a flash point in the 1980s, a decade marked by rioting in various parts of the country. It was reported by the "Joint Campaign Against Racism" that there were more than 20,000 attacks on non-indigenous peoples living in Britain in 1985 alone. More recently, racism continues in forms of public displays of racial intolerance, a rise in racially motivated crime, and increasing tensions between immigrant populations and local law enforcement agencies.

CRITICAL OVERVIEW

In his retrospective study of The Poetry of Wole Soyinka, Tanure Ojaide notes that as one of Soyinka's earliest poems, "Telephone Conversation" differs substantively from his later poems. "In the early poems," Ojaide argues, Soyinka "is interested in individuals in society, and there is a psychological and social bias" that is clearly articulated. Additionally, he "presents the characters and their mental attitudes for ridicule, sympathy, and amusement. The voice" of these early poems "is critical," the language "simple, and the major poetic devices" brought into play include "sarcasm, irony, hyperbole, and repetition."
Significantly, Ojaide goes on to state, this is a poem in which "the voice of the poet is distinct. There is no bitterness in the voice, no sense of urgency in the light criticism, no vision of inhumanity as in the later poems." This is a poem that focuses on the absurdity of an individual who behaves badly and whose own ignorance of the racial diversity in which she lives leaves her out of touch with society.
It is the reconnection to the realities of a world divided on political and racial lines that many other critics comment on when considering Soyinka's poetry. In his article "Poetry as Revelation: Wole Soyinka," critic D. I. Nwoga, for instance, celebrates Soyinka's poetry for its power to establish for readers "a new reality," providing "a new background to [an individual's] understanding and judgement of particular things, actions and situations." Moreover, Nwoga continues, these are poems that redirect "our wills and planning for the future." Writing for Transition, Stanley Macebuh bends this critical emphasis in a slightly different direction, arguing in his article, "Poetics and the Mythic Imagination," that Soyinka's "abiding concern" in his poetry has always "been with myth" rather than with history or politics, and more specifically with developing a kind of mythic "significance for contemporary life in Africa." Soyinka is, as Alan Jacobs asserts in "Wole Soyinka's Outrage: The Divided Soul of Nigeria's Nobel Laureate," "a writer of spectacular literary gifts" who has made his mark on contemporary literature in part due to his profundity as "an acclaimed lyric and satirical poet."
Telephone Conversation Wole Soyinka

Wole Soyinka is a renowned African novelist and poet.  Soyinka was the first African to receive the Nobel Prize for Literature in 1986.  “Telephone Conversation” is a simple and amusing poem.  As the title suggests, it is a conversation over ‘phone between an African and a white lady who is the owner of the apartment in London.  The narrator is looking for a rented apartment in London. In this poem, the poet is able to portray the hypocrisy and cold inhumanity of the white lady who rejects the African only because he is ‘black’. Thus the poem is a strong satire on racial prejudice.

The speaker of the poem is an African. He is well educated, cultured and willing to pay the rent demanded by the landlady. At first the white English land lady is very happy that a tenant has come to stay in her apartment. The location of the building is not good. But the African is not worried about it. For him, the rent is reasonable and the landlady promises that she is living in another place. Therefore the Nigerian is also very glad to get such an apartment in London City. But he has a big problem. His skin is black. So he is afraid whether the white lady likes him or not. The flora and fauna in Nature have different colours. The colour of the skin is not a problem for animals, birds and other objects in the world. The sky is blue, the rose is red, the oak is black, the crow is black, orange is yellow, there are black dogs and cows and here the colours are blessing and beautiful. Nature is blessed with all the colours given by God. But man hates man if his skin is not white. So the African confesses to the white lady that he is an African. It is a rude shock to the white lady as if “African” is a criminal. There is a prolong silence. This silence hurts the African. He is insulted. Humanity is insulted. After some time she asks politely ‘how dark he is’?  She enquires whether he is light black.

She does not say that she does not want an African. Instead she asks again whether he is dark or very light. She uses two terms such as plain or milk chocolate to describe his dark skin.  He tells her that he is “West African sepia in his passport”.  Again there is a long silence. Her words were compared to stinking or polluted air because her words are poisonous.
Now the African knows that he will not get the apartment, because the landlady does not want a black man as her tenant.  So the African tells her that the colour of his face is dark brown (brunette), but unfortunately certain parts of his body are very dark. The palm and sole of his feet are semi dark. But the bottom is raven black because of friction by sitting and requests her to see it by herself personally. At that moment the white lady knows that she is insulted by the African and she angrily puts the ‘receiver on the thunderclap. Thus the poem proves that it is the white people who believe in the colour prejudice are always insulted. The colour prejudice boomerangs upon the white people themselves!

Answer in a paragraph of not more than 100 words
1.       Comment on the use of satire, irony, sarcasm, imagery and pun in this poem
“Telephone Conversation” is a vehement attack on racial discrimination. The poet uses various poetic devices such as satire, irony, sarcasm, imagery, pun, alliteration and assonance have been used to bring home to the reader the hypocrisy and racial discrimination of the white landlady. “Location indifferent”, Nothing remained but self-confession”, “Caught I was foully” are all used in ironical tone. The speaker very politely tells the English landlady over phone that he hated a wasted journey- he was an African is irony because he speaks that he is an African is like a crime.There is also pun here because African means a criminal. “Plain or milk chocolate” is also a pun.“Silence for spectroscopic flight of fancy” is an example for double alliteration of ‘s’ and ‘f’. The satirical poem reaches its climax with the words ‘wouldn’t you rather see for yourself?” shows the irony in judging people based on the colour of their skin.


La Belle Dame sans Merci - John Keats


La Belle Dame sans Merci

                                                                                                - John Keats

John Keats

John Keats was born on October 31, 1795, on the northern outskirts of London. His father was Thomas Keats, manager of the Swan and Hoop, a livery stable, and his mother was Frances Jennings, the daughter of the proprietor of the stables. In 1803, Keats entered John Clarke's school in Enfield, about ten miles from London. Clarke was a liberal and his influence may have contributed to Keats' political development. The school, surprisingly, had a wider curriculum than such prestigious public schools as Eton. There were about seventy-five boys in attendance. Its rural location may have fostered Keats' love of nature. John was popular with the other boys and won a reputation as an able fighter, in spite of his small size, but was not outstanding as a scholar.
On April 15, 1804, John's father was thrown from a horse and died from a skull fracture. His mother then married a bank clerk whom she soon left. Her second husband sold the stables and the four Keats children were left without a home.
In March 1805, John's grandfather died, leaving the children without a male protector. The mother seems to have dropped out of their lives, and so their grandmother, Mrs. Jennings, took them into her house. Their mother reappeared in 1808, but died of tuberculosis in 1810. After his mother's death, Keats developed a love of reading, including the thrillers popular in his time. In his last two or three terms at Enfield he won several prizes and even began a prose translation of Virgil's Aeneid. At this time he made a friend of Cowden Clarke, eight years his senior, who had been his tutor in his first years at Enfield. Clarke was instrumental in fostering a love of music and poetry in Keats.
Possibly because he had watched his mother die, Keats decided to become a doctor and, in 1811, when he reached the age of sixteen, he was apprenticed to a Dr. Hammond. Not until he was eighteen did he become deeply interested in poetry. It was apparently Cowden Clarke's lending Keats a copy of Spenser's Faerie Queene that furnished the stimulus. His first poem was an imitation of Spenser. Keats has often been compared to Spenser in his richness of description.
In 1815, Keats ended his apprenticeship with Dr. Hammond and matriculated at Guy's Hospital for one term (six months). In the beginning, Keats was an industrious student, but in the spring of 1816, he seems to have begun to lose his interest in medicine in favor of poetry. However, he passed his examinations in July 1816, and was qualified to practice as an apothecary and a surgeon.
At this time Keats renewed his friendship with Clarke, met another young poet, John Hamilton Reynolds, and was introduced to the essayist, journalist, and poet Leigh Hunt, who was impressed by the poetry Keats had written so far. His friendship with Hunt was to have an important effect on his life. Hunt deepened his interest in poetry and made him a liberal in politics. His association with Hunt, however, who was a well-known liberal, brought upon him the hostility of the influential Tory critics.
Early in 1817, Keats gave up medicine for poetry. His career at Guy's Hospital had been a successful one, but his fascination with poetry was stronger, and he had proved, at least to his own satisfaction, that he could write poetry. His modest inheritance would support him, he thought, until he had made his way in poetry. His first volume, published by Shelley's publisher, Oilier, appeared March 3, 1817. It was a mediocre achievement, but it contained "Chapman's Homer." An acute critic should have been able to see, at least on the basis of this one poem, that the author showed promise, but unfortunately no acute and influential critic appeared as Keats' champion. The volume went almost unnoticed. The many new friends he had made since coming to London — Keats had a gift for friendship — were hopeful, but there was little they could do.
Keats now decided to try his hand at a long poem. The result was Endymion, an involved romance in the Elizabethan style, in which a mortal, the shepherd Endymion, was wedded to the goddess Diana and won immortal bliss. Keats worked on it from April to November 1817, and it appeared in April 1818. Before the year was over, Endymion was harshly reviewed in Blackwood's Magazine and the Quarterly Review. These reviews effectively stopped the sales of the volume. Endymion, it must be said, while containing many good lines and passages, is not a good poem, but worse poems now forgotten have won fame and financial rewards for their authors. If Endymion had been written by a respected Tory poet, it might have been hailed as a fine poem by Blackwood's and the Quarterly. Keats' politics happened to be the wrong ones in 1818.
An important change in Keats' life was a walking tour that he took through the Lake Country, up into Scotland, and a short trip to Ireland, with one of his friends, Charles Brown, in the summer of 1818. The trip lasted from June to August and reached its terminus in Cromarty, Scotland. The walking tour broadened Keats' acquaintance with his environment and with varieties of people. The hardships which Keats and Brown had to endure, often spending the night on the mud floor of a shepherd's hut, may have weakened Keats' constitution and shortened his life. In Inverness, he developed a sore throat and decided to return to London by boat. The trip itself produced very little poetry.
In September, Keats began a new long poem, Hyperion, which he never finished. The blank verse of Hyperion revealed that Keats had become a first-class poet. His firm control of language in Hyperion is truly astonishing. Endymion and Hyperion could have been the work of two different poets.
During the last months of 1818, Keats nursed his brother Tom, who had been stricken with tuberculosis. Tom died on December 1 at the age of nineteen. The three months which Keats spent nursing his brother exposed the already weakened poet to tuberculosis, and, by the spring of 1819, he showed many of the symptoms of the disease — depression, hoarseness, insomnia, and an ulcerated sore throat.
In April and May of 1819, Keats experienced a burst of energy and wrote "Ode to Psyche," "Ode on Melancholy," "Ode on a Grecian Urn "and "Ode on Indolence." In January he wrote his most perfect narrative poem, The Eve of St. Agnes.
Keats' future was now a problem. He was running out of money — and was in love with a lively and lovely girl, Fanny Brawne. He thought of becoming a ship's surgeon. His friend Brown, who had written a successful play, suggested that they write a tragedy together that might be a financial success. As Keats needed solitude for a lengthy work, on June 27 he left for the Isle of Wight, where he had begun Endymion. Brown joined him there and supplied the plot while Keats supplied the words. They spent the summer of 1819 working on Otho the Great. During this summer, Keats also wrote his lengthy narrative poem Lamia, which he hoped would prove popular. Unfortunately, neither of the legitimate theaters, Drury Lane and Covent Garden, would take a chance on Otho, which was a decidedly mediocre work, but not worse than some other plays staged by these two theaters.
After this summer Keats accomplished very little. He worked at Hyperion now and then, began a new play (King Stephen), began a satire, and wrote his superb "To Autumn." He had very little money left and he was filled with anxieties, but nevertheless he and Fanny Brawne became secretly engaged. In February 1820, Keats had a hemorrhage in his lungs; he began to cough blood and soon became an invalid.
Keats' third and last volume of poetry came out July 1, 1820, when he was staying with the Hunts and recovering from another hemorrhage. Gradually the volume began to receive favorable reviews, including one in the influential Edinburgh Review. Nevertheless the volume sold slowly. Keats did not begin to receive attention as a poet until after the romantic period was over.
On the advice of two doctors, Keats decided to go to Italy, a trip that was often a last resort when one was stricken with tuberculosis. John Taylor, who had published Keats' last volume put up the money for the Italian trip. The expected sales of the Lamia volume were the security for the loan.
Keats sailed from London on September 17, 1820, and arrived in Naples almost a month later. From there, he travelled to Rome, where he rented an apartment overlooking the famous "Spanish Steps." There, attended by his painter friend Joseph Severn, he entered the last stages of tuberculosis and died on February 23, 1821. He was buried in the Protestant Cemetery in Rome near the stately Pyramid of Caius Cestius. On his tombstone appears, at his own request, the words "Here lies one whose name was writ in water." The thousands of visitors who read these words every year are eloquent proof of how greatly he underestimated his poetic achievement.
John Keats
John Keats was born on October 31, 1795, on the northern outskirts of London. His father was Thomas Keats, manager of the Swan and Hoop, a livery stable, and his mother was Frances Jennings, the daughter of the proprietor of the stables. In 1803, Keats entered John Clarke's school in Enfield, about ten miles from London. Clarke was a liberal and his influence may have contributed to Keats' political development. The school, surprisingly, had a wider curriculum than such prestigious public schools as Eton. There were about seventy-five boys in attendance. Its rural location may have fostered Keats' love of nature. John was popular with the other boys and won a reputation as an able fighter, in spite of his small size, but was not outstanding as a scholar.
On April 15, 1804, John's father was thrown from a horse and died from a skull fracture. His mother then married a bank clerk whom she soon left. Her second husband sold the stables and the four Keats children were left without a home.
In March 1805, John's grandfather died, leaving the children without a male protector. The mother seems to have dropped out of their lives, and so their grandmother, Mrs. Jennings, took them into her house. Their mother reappeared in 1808, but died of tuberculosis in 1810. After his mother's death, Keats developed a love of reading, including the thrillers popular in his time. In his last two or three terms at Enfield he won several prizes and even began a prose translation of Virgil's Aeneid. At this time he made a friend of Cowden Clarke, eight years his senior, who had been his tutor in his first years at Enfield. Clarke was instrumental in fostering a love of music and poetry in Keats.
Possibly because he had watched his mother die, Keats decided to become a doctor and, in 1811, when he reached the age of sixteen, he was apprenticed to a Dr. Hammond. Not until he was eighteen did he become deeply interested in poetry. It was apparently Cowden Clarke's lending Keats a copy of Spenser's Faerie Queene that furnished the stimulus. His first poem was an imitation of Spenser. Keats has often been compared to Spenser in his richness of description.
In 1815, Keats ended his apprenticeship with Dr. Hammond and matriculated at Guy's Hospital for one term (six months). In the beginning, Keats was an industrious student, but in the spring of 1816, he seems to have begun to lose his interest in medicine in favor of poetry. However, he passed his examinations in July 1816, and was qualified to practice as an apothecary and a surgeon.
At this time Keats renewed his friendship with Clarke, met another young poet, John Hamilton Reynolds, and was introduced to the essayist, journalist, and poet Leigh Hunt, who was impressed by the poetry Keats had written so far. His friendship with Hunt was to have an important effect on his life. Hunt deepened his interest in poetry and made him a liberal in politics. His association with Hunt, however, who was a well-known liberal, brought upon him the hostility of the influential Tory critics.
Early in 1817, Keats gave up medicine for poetry. His career at Guy's Hospital had been a successful one, but his fascination with poetry was stronger, and he had proved, at least to his own satisfaction, that he could write poetry. His modest inheritance would support him, he thought, until he had made his way in poetry. His first volume, published by Shelley's publisher, Oilier, appeared March 3, 1817. It was a mediocre achievement, but it contained "Chapman's Homer." An acute critic should have been able to see, at least on the basis of this one poem, that the author showed promise, but unfortunately no acute and influential critic appeared as Keats' champion. The volume went almost unnoticed. The many new friends he had made since coming to London — Keats had a gift for friendship — were hopeful, but there was little they could do.
Keats now decided to try his hand at a long poem. The result was Endymion, an involved romance in the Elizabethan style, in which a mortal, the shepherd Endymion, was wedded to the goddess Diana and won immortal bliss. Keats worked on it from April to November 1817, and it appeared in April 1818. Before the year was over, Endymion was harshly reviewed in Blackwood's Magazine and the Quarterly Review. These reviews effectively stopped the sales of the volume. Endymion, it must be said, while containing many good lines and passages, is not a good poem, but worse poems now forgotten have won fame and financial rewards for their authors. If Endymion had been written by a respected Tory poet, it might have been hailed as a fine poem by Blackwood's and the Quarterly. Keats' politics happened to be the wrong ones in 1818.
An important change in Keats' life was a walking tour that he took through the Lake Country, up into Scotland, and a short trip to Ireland, with one of his friends, Charles Brown, in the summer of 1818. The trip lasted from June to August and reached its terminus in Cromarty, Scotland. The walking tour broadened Keats' acquaintance with his environment and with varieties of people. The hardships which Keats and Brown had to endure, often spending the night on the mud floor of a shepherd's hut, may have weakened Keats' constitution and shortened his life. In Inverness, he developed a sore throat and decided to return to London by boat. The trip itself produced very little poetry.
In September, Keats began a new long poem, Hyperion, which he never finished. The blank verse of Hyperion revealed that Keats had become a first-class poet. His firm control of language in Hyperion is truly astonishing. Endymion and Hyperion could have been the work of two different poets.
During the last months of 1818, Keats nursed his brother Tom, who had been stricken with tuberculosis. Tom died on December 1 at the age of nineteen. The three months which Keats spent nursing his brother exposed the already weakened poet to tuberculosis, and, by the spring of 1819, he showed many of the symptoms of the disease — depression, hoarseness, insomnia, and an ulcerated sore throat.
In April and May of 1819, Keats experienced a burst of energy and wrote "Ode to Psyche," "Ode on Melancholy," "Ode on a Grecian Urn "and "Ode on Indolence." In January he wrote his most perfect narrative poem, The Eve of St. Agnes.
Keats' future was now a problem. He was running out of money — and was in love with a lively and lovely girl, Fanny Brawne. He thought of becoming a ship's surgeon. His friend Brown, who had written a successful play, suggested that they write a tragedy together that might be a financial success. As Keats needed solitude for a lengthy work, on June 27 he left for the Isle of Wight, where he had begun Endymion. Brown joined him there and supplied the plot while Keats supplied the words. They spent the summer of 1819 working on Otho the Great. During this summer, Keats also wrote his lengthy narrative poem Lamia, which he hoped would prove popular. Unfortunately, neither of the legitimate theaters, Drury Lane and Covent Garden, would take a chance on Otho, which was a decidedly mediocre work, but not worse than some other plays staged by these two theaters.
After this summer Keats accomplished very little. He worked at Hyperion now and then, began a new play (King Stephen), began a satire, and wrote his superb "To Autumn." He had very little money left and he was filled with anxieties, but nevertheless he and Fanny Brawne became secretly engaged. In February 1820, Keats had a hemorrhage in his lungs; he began to cough blood and soon became an invalid.
Keats' third and last volume of poetry came out July 1, 1820, when he was staying with the Hunts and recovering from another hemorrhage. Gradually the volume began to receive favorable reviews, including one in the influential Edinburgh Review. Nevertheless the volume sold slowly. Keats did not begin to receive attention as a poet until after the romantic period was over.
On the advice of two doctors, Keats decided to go to Italy, a trip that was often a last resort when one was stricken with tuberculosis. John Taylor, who had published Keats' last volume put up the money for the Italian trip. The expected sales of the Lamia volume were the security for the loan.
Keats sailed from London on September 17, 1820, and arrived in Naples almost a month later. From there, he travelled to Rome, where he rented an apartment overlooking the famous "Spanish Steps." There, attended by his painter friend Joseph Severn, he entered the last stages of tuberculosis and died on February 23, 1821. He was buried in the Protestant Cemetery in Rome near the stately Pyramid of Caius Cestius. On his tombstone appears, at his own request, the words "Here lies one whose name was writ in water." The thousands of visitors who read these words every year are eloquent proof of how greatly he underestimated his poetic achievement.

La Belle Dame sans Merci

"La Belle Dame sans Merci" (French for "The Beautiful Lady Without Mercy"[1]) is a ballad written by the English poet John Keats. It exists in two versions with minor differences between them. The original was written by Keats in 1819. He used the title of the 15th-century La Belle Dame sans Mercy by Alain Chartier, though the plots of the two poems are different.[2]
The poem is considered an English classic, typical of other of Keats' works. It avoids simplicity of interpretation despite simplicity of structure. At only a short twelve stanzas, of only four lines each, with a simple ABCB rhyme scheme, the poem is nonetheless full of enigmas, and has been the subject of numerous interpretations.

Poem

O what can ail thee, knight-at-arms,
Alone and palely loitering?
The sedge has withered from the lake,
And no birds sing.

O what can ail thee, knight-at-arms,
So haggard and so woe-begone?
The squirrel’s granary is full,
And the harvest’s done.

I see a lily on thy brow,
With anguish moist and fever-dew,
And on thy cheeks a fading rose
Fast withereth too.

I met a lady in the meads,
Full beautiful, a fairy’s child;
Her hair was long, her foot was light,
And her eyes were wild.

I made a garland for her head,
And bracelets too, and fragrant zone;
She looked at me as she did love,
And made sweet moan

I set her on my pacing steed,
And nothing else saw all day long,
For sidelong would she bend, and sing
A faery’s song.

She found me roots of relish sweet,
And honey wild, and manna-dew,
And sure in language strange she said—
‘I love thee true’.

She took me to her Elfin grot,
And there she wept and sighed full sore,
And there I shut her wild, wild eyes
With kisses four.

And there she lullèd me asleep,
And there I dreamed—Ah! woe betide!—
The latest dream I ever dreamt
On the cold hill side.

I saw pale kings and princes too,
Pale warriors, death-pale were they all;
They cried—‘La Belle Dame sans Merci
Hath thee in thrall!’

I saw their starved lips in the gloam,
With horrid warning gapèd wide,
And I awoke and found me here,
On the cold hill’s side.

And this is why I sojourn here,
Alone and palely loitering,
Though the sedge is withered from the lake,
And no birds sing.

Analysis

"La Belle Dame sans Merci" is a popular form given an artistic by the Romantic poets. Keats uses a stanza of three iambic tetrameter lines with the fourth dimetric line which makes the stanza seem a self-contained unit, giving the ballad a deliberate and slow movement, and is pleasing to the ear. Keats uses a number of the stylistic characteristics of the ballad, such as the simplicity of the language, repetition, and absence of details; like some of the old ballads, it deals with the supernatural. Keats's economical manner of telling a story in "La Belle Dame sans Merci" is the direct opposite of his lavish manner in "The Eve of St. Agnes". Part of the fascination exerted by the poem comes from Keats' use of understatement.
Keats sets his simple story of love and death in a bleak wintry landscape that is appropriate to it: "The sedge has wither'd from the lake / And no birds sing!" The repetition of these two lines, with minor variations, as the concluding lines of the poem emphasizes the fate of the unfortunate knight and neatly encloses the poem in a frame by bringing it back to its beginning. Keats relates the condition of the trees and surroundings with condition of the knight who is also broken.
In keeping with the ballad tradition, Keats does not identify his questioner, or the knight, or the destructively beautiful lady. What Keats does not include in his poem contributes as much to it in arousing the reader's imagination as what he puts into it. La belle dame sans merci, the beautiful lady without pity, is a femme fatale, a Circe-like figure who attracts lovers only to destroy them by her supernatural powers. She destroys because it is her nature to destroy. Keats could have found patterns for his "faery's child" in folk mythology, classical literature, Renaissance poetry, or the medieval ballad. With a few skillful touches, he creates a woman who is at once beautiful, erotically attractive, fascinating, and deadly.
Some readers see the poem as Keats' personal rebellion against the pains of love. In his letters and in some of his poems, he reveals that he did experience the pains, as well as the pleasures, of love and that he resented the pains, particularly the loss of freedom that came with falling in love.

John Keats and La Belle Dame sans Merci

La Belle Dame sans Merci is in the form of a folk ballad and relates the story of a man (a knight) and a beautiful woman (a faery's child), in what is a curious allegorical romance.
Many think John Keats got the idea for the title from a medieval French poem written by one Alain Chartier (in old french merci meant mercy, not thank you as it does today) and he could also have been inspired by the earlier Scottish story of Thomas the Rhymer, who is taken off by the beautiful Queen of Elfinland on a white horse.
There are some strong arguments for a later version of this story being of particular interest. Sir Walter Scott's Minstrelsy of the Scottish Border contained the original ballad of Thomas, written in rhyming verse, and Keats could well have come across it.
Edmund Spenser's The Faerie Queene has also been cited as a possible influence. Published in 1590, it has a character called Florimell, a lady, 'Fair Florimell, beloved of many a knight.'
Other events in his life may well have contributed to the idea of an enigmatic and slightly disturbing romance in poetic form such as a ballad.
For instance, his brother Tom had died in the winter of 1818, of tuberculosis (which was to claim Keats himself in 1821) and during this illness some cruel, deceptive letters from trickster friends purporting to come from a French woman Amena, who was in love with Tom, arrived, with Keats's brother on his death bed.
And Keats too had his own anguished relationship with Fanny Brawne to contend with. He was madly in love with her but hadn't the resources or good health to fully commit. His letters to her are painful and passionate, and he knew that he would never be able to fulfil his hopelessly romantic dream.
There is no doubt that he had difficulty expressing himself when in the company of women.
'When I am among women I have evil thoughts, malice, spleen - I cannot speak or be silent - I am full of suspicions and therefore listen to no thing - I am in a hurry to be gone...I must absolutely get over this - but how?'
Letter to Benjamin Bailey 1818
·         So, La Belle Dame sans Merci is perhaps the result of emotional conflict merging with poetic craft. Keats created the poem using his imagination out of which came beauty and truth, contained in a dream-like and disturbing drama.
·         In addition, the poem takes the reader into a supernatural world, where real or imagined experience morphs into fairy tale, where conscious control is lost to the seductive powers of a fleeting sensuality.
Is the Belle Dame a kind of femme fatale? A succubus of sorts? She seems to have a way with mortal men that's for sure. And the man? What were the occupiers of his dream warning him about? His impending destruction?
Just as in the first and second stanzas and that question 'O what can ail thee?', there are no definitive answers.
The poem first appeared in a letter he wrote to his brother George in April 1819. This version is the one shown below, as opposed to the second version, later published in The Indicator in 1820.

Analysis of La Belle Dame sans Merci

La Belle Dame sans Merci with its mysterious narrative and ethereal atmosphere, combines innocence and seduction in an unusual ballad form to produce a haunting story.
In one sense it's little more than man meets woman in the countryside, they have a fling and the man ends up dumped, by a lake. He doesn't know if he's been drugged or not but it certainly seems he has been intimate with this beautiful stranger.
It's up to the reader to fill in the details.
Perhaps this is why the poem is so successful in its portrayal of a relationship that came out of nowhere, progressed to a different dimension and had such a profound effect on the male, and probably the female too.
The reader is left hanging on, with a need to know more, thanks to the metric pattern of the stanzas and the bizarre circumstances the man finds himself in.
·         And in certain sections of the poem there is the suggestion of a sexual liaison which is perhaps drug inspired. Notably, stanzas five and seven stand out, with mention of the man making garlands and bracelets and a fragrant girdle (Zone) whilst the woman made sweet moan. And later she finds sweet roots, honey wild and manna dew (manna is the food from heaven as stated in the Bible), most certainly the food of love.
The other question that has to be asked is: Has this whole scenario been imagined by the speaker? Is it some sort of dream sequence based on the polarities of pleasure and pain?

Further Analysis

The structure of this poem is more or less straightforward. The twelve stanzas are split:
·         1 - 3 stanzas... observations and repeated questions from stranger.
·         4 - 6 stanzas... the knight answers, repeating I met, I made, I set.
·         7 - 9 stanzas. the knight progresses, repeating She found, She took, And She lulled.
·         10 - 12 stanzas... the knight reverts, repeating I saw, I saw, I sojourn.
Stanza 1 - A stranger encounters a pale knight by a lake. There is something wrong with the man. Sedge grass has died, the birds are quiet - is this a winter scene or an integral part of the atmosphere?
Stanza 2 - The stranger repeats his enquiry. This knight looks miserable and sick. It's the back end of autumn, approaching colder weather.
Stanza 3 - There is a direct observation by the stranger. The lily and the rose are both symbols of death (in a Petrarchan sense). Is the knight so close to meeting his Maker?
Stanza 4 - The knight replies. He met a woman in the meadows (Meads), no ordinary woman but a beauty, an otherworldly figure.
Stanza 5 - The knight made love to her in the meadow. It was consensual.
Stanza 6 - Afterwards he put her on his horse and he walked alongside as she sang her exotic songs.
Stanza 7 - She knew just where to look for sweet and heavenly foods. I ate them and she loved me for it, even though I didn't really understand what was happening.
Stanza 8 - She took me to her special place, deep in a grotto, where she became so emotional I had to reassure her, so wild were her eyes. I kissed them 4 times.
Stanza 9 - She calmed me down too, so much so I feel asleep and had a dream. There was trouble brewing. That was my last ever dream.
Stanza 10 - In the dream I saw pale kings, warriors and princes, near to death. They were warning me about the beautiful woman.
Stanza 11 - Their mouths were gaping open in that dreamy twilight gloom. Then i woke up on a cold hill side.
Stanza 12 - And so you find me here by the lake. I don't know what I'm doing.
So the cycle is complete, yet the reader is none the wiser about the woman's or indeed the man's, intentions or motivations.
Was she an evil entity set on absorbing the knight's life forces? A kind of vampire come to the human world to seek knowledge of flesh and blood? Or did he take advantage of the woman first, after which she wanted some kind of revenge?
Perhaps their chance meeting was a combination of wishful thinking on behalf of the knight and opportunity grasped by the beautiful if supernatural female.
The whole poem suggests that the borderline between reality and imagination is often blurred. We give ourselves up to ideals of beauty, then in a trice it is gone, or we go through experiences that are not to our liking, that leave us spent, hollowed out.
As in a typical folk lyric ballad, there are several repetitions which place emphasis on certain lines and reinforce sub-themes:
O what can ail thee, knight at arms x2
Alone and palely loitering x2
The sedge is/has withered from the lake/And no birds sing.x2
On the cold hill/hill's side x2
And there x4.

More Analysis of La Belle Dame sans Merci

La Belle Dame sans Merci is a 12 stanza ballad, each stanza a quatrain (four lines), each quatrain having three lines of iambic tetrameter followed by a single line of iambic dimeter.
·         The second and fourth lines are in full rhyme, so the rhyme scheme is abcb. (but note the slant rhyme woebegone/done in the second stanza).
Metre (meter in American English)
This ballad has a classic iambic beat: da-DUM da-DUM da-DUM da-DUM with the stress on the second syllable in each foot:
what / can ail / thee, knight / at arms, (8 syllables, 4 feet= iambic tetrameter)
Alone / and pale / ly loit / ering?
The sedge has withered from the lake
And no / birds sing(4 syllables, 2 feet=iambic dimeter)
This tetrameter/dimeter contrast is unusual for the typical folk ballad so Keats must have wanted the change to place emphasis on that last shortened line in each stanza.
·         The last line of each stanza therefore creates a kind of suspension. The reader, being used to the longer tetrameter lines, is then faced with a missing couple of beats, which adds a sense of loss, which in turn suggests mystery.
·         In stanzas 2, 3, 4, 9 and 11 the last line has an extra beat, an anapaest foot (da-da-DUM) being employed:
And the har / vest's done (5 syllables, 2 feet= anapaest + iamb)
And her eyes / were wild
On the cold / hill side
On the cold / hill's side
·         Stanza 3 also has 5 syllables in the last line, a spondee foot (DA-DUM) and a following anapaest:
Fast with / ereth too. (5 syllables, 2 feet= spondee + anapaest)
Summary
An unidentified speaker asks a knight what afflicts him. The knight is pale, haggard, and obviously dying. "And on thy cheeks a fading rose / Fast withereth too — ." The knight answers that he met a beautiful lady, "a faery's child" who had looked at him as if she loved him. When he set her on his horse, she led him to her cave. There she had sung him to sleep. In his sleep he had nightmarish dreams. Pale kings, princes, and warriors told him that he had been enslaved by a beautiful but cruel lady. When he awoke, the lady was gone and he was lying on a cold hillside.
Analysis
"La Belle Dame sans Merci" is a ballad, a medieval genre revived by the romantic poets. Keats uses the so-called ballad stanza, a quatrain in alternating iambic tetrameter and trimeter lines. The shortening of the fourth line in each stanza of Keats' poem makes the stanza seem a self-contained unit, gives the ballad a deliberate and slow movement, and is pleasing to the ear. Keats uses a number of the stylistic characteristics of the ballad, such as simplicity of language, repetition, and absence of details; like some of the old ballads, it deals with the supernatural. Keats' economical manner of telling a story in "La Belle Dame sans Merci" is the direct opposite of his lavish manner in The Eve of St. Agnes. Part of the fascination exerted by the poem comes from Keats' use of understatement.
Keats sets his simple story of love and death in a bleak wintry landscape that is appropriate to it: "The sedge has wither'd from the lake / And no birds sing!" The repetition of these two lines, with minor variations, as the concluding lines of the poem emphasizes the fate of the unfortunate knight and neatly encloses the poem in a frame by bringing it back to its beginning.
In keeping with the ballad tradition, Keats does not identify his questioner, or the knight, or the destructively beautiful lady. What Keats does not include in his poem contributes as much to it in arousing the reader's imagination as what he puts into it. La belle dame sans merci, the beautiful lady without pity, is a femme fatale, a Circelike figure who attracts lovers only to destroy them by her supernatural powers. She destroys because it is her nature to destroy. Keats could have found patterns for his "faery's child" in folk mythology, classical literature, Renaissance poetry, or the medieval ballad. With a few skillful touches, he creates a woman who is at once beautiful, erotically attractive, fascinating, and deadly.
Some readers see the poem as Keats' personal rebellion against the pains of love. In his letters and in some of his poems, he reveals that he did experience the pains, as well as the pleasures, of love and that he resented the pains, particularly the loss of freedom that came with falling in love. However, the ballad is a very objective form, and it may be best to read "La Belle Dame sans Merci" as pure story and no more. How Keats felt about his love for Fanny Brawne we can discover in the several poems he addressed to her, as well as in his letters.

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