Wednesday, May 29, 2024

Love as pure as angels in Air and Angels - John Donne

Air and Angels by John Donne




A brief introduction to the poet and analysis of the poem

Twice or thrice had I lov'd thee,

Before I knew thy face or name;

So in a voice, so in a shapeless flame

Angels affect us oft, and worshipp'd be;

Still when, to where thou wert, I came,

Some lovely glorious nothing I did see.

But since my soul, whose child love is,

Takes limbs of flesh, and else could nothing do,

More subtle than the parent is

Love must not be, but take a body too;

And therefore what thou wert, and who,

I bid Love ask, and now

That it assume thy body, I allow,

And fix itself in thy lip, eye, and brow.



Whilst thus to ballast love I thought,

And so more steadily to have gone,

With wares which would sink admiration,

I saw I had love's pinnace overfraught;

Ev'ry thy hair for love to work upon

Is much too much, some fitter must be sought;

For, nor in nothing, nor in things

Extreme, and scatt'ring bright, can love inhere;

Then, as an angel, face, and wings

Of air, not pure as it, yet pure, doth wear,

So thy love may be my love's sphere;

Just such disparity

As is 'twixt air and angels' purity,

'Twixt women's love, and men's, will ever be.


About Donne


John Donne (1572-1631) often called Poet and Divine was born in 1571 in London, England. Donne was famous as a poet and preacher in the late English Renaissance. After education at Hertford College (Oxford) in 1583, then from University of Cambridge, 1586 and later from Thavies Inn legal school, 1591 Donne would have ventured to a career in law. Though he studied at Oxford and at the Inns of Court, to venture into the career of a lawyer, Donne would eventually find the world of poetry and religion.

 

Donne's house near Ripley, Surrey, England.

He also served in governmental positions as an elected official. But the Catholic faith had a greater influence on him. We will see that it also had an effect on his poems. He became a religious leader after his conversion to Anglicanism.

Personally Donne struggled with his frail health and sustained the loss of his wife and several of his children. The personal struggles were all experiences that shaped him into an introspective and sensitive poet.

Donne was also Chaplain to King James I, and in 1621 was appointed Dean of St Paul's Cathedral.

Writing legacy

Donne's legacy today is for his contributions to writing as a prominent metaphysical poet. His works A Valediction Forbidding Mourning ,The Bait ,The Flea and Death Be Not Proud are shining examples of his abilities to question concepts of love, life, existence, struggle of human life and death through the written word.

Donne's work is characterised by its use of intricate metaphysical conceits, pronounced and conspicuous elements and a deeply sensual style. His poetry has frequent use of paradox, irony, and satire.


The themes used by Donne can be summarised into love, death, religion, and human nature - all of which he experienced in his personal struggles.. His work is often highly intellectual and challenging, demanding close attention from the reader. However, it also displays great emotional depth and honesty, making him a poet who is still relevant and relatable today.


About  the poem Air and Angels


Published in 1633 in Poems, Air and Angels begins with the speaker describing how he has loved the listener many times over, but doesn't really know her. His love is one-sided, exists on its own terms and is separate from the person it is directed at. The poet is self-sufficient in his love, he doesn't need to display or convey it. The speaker compares love to the purity of angels. It is in the world the same way angels move in heaven, another pure place.



Eventually though, he desires to make his love known. And then he wonders how to do that. He considers the possibility it could find a home within his lover’s physical presence. But the idea is rejected, as he decides a woman could not balance the strength of a man’s love within her. She would be weighed down like a small ship.

Air and Angels concludes with the speaker deciding the only way his love and his listener’s love can come together is if her’s encircles his like a perfect circle coming together. This way they avoid anything too “bright” or “extreme.” Their loves will reside in a sphere and on the ground, with their realities and shortcomings together.

Structure

This is a two stanza poem that is separated into sets of fourteen lines. 

Donne did not structure the poem with a consistent pattern of rhyme. The two stanzas are differently arranged from one another. Only the first has a pattern of ABBABACDCDDEEE. 

The second stanza is completely different with a number of unrhymed endings and with no connections to the previous fourteen lines aside from ending with a rhyming triplet.


An expression of human suffering through Kahan To Thay Tha - Dushyant Kumar

About poet


Popular Hindi ghazal writer Dushyant Kumar Tyagi was born on September 1, 1933 in Bijnor district of Uttar Pradesh. He started his poetry writing with the name of Dushyant Kumar Pardeshi. From early on in class ten, he showed his flair of poetry which further got a new dimension during his studies at Allahabad University. He was also active with organizations like 'Parmal' and 'Naye Patte' and he got the company of active litterateurs in Allahabad. This friendship and camaraderie gave rise to many fellow poets and authors like Kamaleshwar and Markandeya.





Though Dushyant was prolific in poetry, drama, one-act plays and novels, he gained timeless popularity from ghazals. His expressions questioning the ironies of the times, state of poor in the society, class division with lines like 'creating a ruckus is not my intention' echo from the Parliament to the streets and the common man is able to find his voice in him. His ghazals were a song of cry and weapon of expression.

'Surya ka Swagat', 'Awaoz ke Ghare', 'Jalte huye van ka vasant' are his poetry collections, while in the form of 'Chhote-chhote saval', 'Aangan mein ek vriksha' and 'Duhri Zindagi' he has worked in the novel genre. Have contributed. 'And Messiah Mar Gaya' is his famous play and 'Mann Ke Kon' is a one-act play written by him. He has also composed a poetry-drama titled 'Ek Kanth Vishpayee'. The basis of his lasting fame is his only ghazal collection 'Saye Mein Dhoop', dozens of ghazals of which play a daily part in the dialogue and address of Hindi-country.


He died on 30 December 1975 at the age of just 42. A postage stamp has been issued in his honour by the Government of India. An effort has been made to preserve his heritage in the 'Dushyant Kumar Memorial Manuscript Museum'.


Context of the poem

The ghazal Kahan To Thay Tha is an expression of human suffering. The poet has described the strains of human living in both a pessimistic as well as in a positive manner. The poet states that even after Indian independence, the majority public is still under poverty and lacks development. He laments that the basic needs of food, clothing and refuge are not being provided adequately to the commonplace man.

Full text of the poem in Hindi

कहाँ तो तय था चराग़ाँ हर एक घर के लिए

कहाँ चराग़ मयस्सर नहीं शहर के लिए

यहाँ दरख़्तों के साए में धूप लगती है

चलें यहाँ से चलें और उम्र भर के लिए

न हो क़मीज़ तो पाँव से पेट ढक लेंगे

ये लोग कितने मुनासिब हैं इस सफ़र के लिए

ख़ुदा नहीं न सही आदमी का ख़्वाब सही

कोई हसीन नज़ारा तो है नज़र के लिए

वो मुतमइन हैं कि पत्थर पिघल नहीं सकता

मैं बे-क़रार हूँ आवाज़ में असर के लिए

तिरा निज़ाम है सिल दे ज़बान-ए-शायर को

ये एहतियात ज़रूरी है इस बहर के लिए

जिएँ तो अपने बग़ैचा में गुल-मुहर के तले

मरें तो ग़ैर की गलियों में गुल-मुहर के लिए



Literal line to line meaning


There was fixed pasture land for every house.

Where there is no light for the city

Here the sun shines in the shade of the trees

Let's go from here and forever

if you don't have a shirt, you will cover your stomach with your feet.

How suitable are these people for this journey?


God is not right, man's dream is right

There is a beautiful sight to behold.

They are sure that the stone cannot melt

I am desperate for impact in voice


If you live in your garden under the gulmuhar

If I die, I will die for Gulmuhar in other streets.


Further explanation of the poem

Dushyant ji satirises politics and says that politics shows people big dreams. He says that the leaders had announced that they will provide some lamps which is also symbolic of basic necessities and facilities in every house of the country. But the real situation is such that even in the big cities, there are no lamps i.e. facilities available. The leaders' announcement is on paper that it will bring prosperity in the lives of the people living in the houses, but their assurance remained in vain.


Imagery used in the poem


चिराग़
Lamps which are also symbolic of light removing darkness (poverty) and also of basic necessities and facilities.



दरख़्त
Tree. The poet says that a tree which is supposed to give shade has now become a provider or cause of corruption. He refers to politicians who promise something but perform something else , contrary to ideals and needs of the larger society. These institutions and establishments have started exploiting the common man. Corruption is spread everywhere.


The poet wants to spend his life living away from all these pains and sufferings and voices what every common man in these situations will feel.

कमीज़
Shirt or clothing - another basic necessity for humans. The poet says that this is also something that a leader should provide. But with the corrupt ways of the leaders and politicians, they are unable to do so. So the people have also lost the will to live in the place and want to go away and they have lost the will to fight. So they come up with their own solution - If they are without clothes, they will happily cover their stomachs by folding their legs on top. The people will have to come up with ways to survive.


सफ़र
Journey - in the context of the poem it means that the life journey of the people and their existence will not be long or will not be sustainable if this kind of corruption exists around them.


हसीन नज़ारा
Beautiful scene. At this point of the poem, the poet expresses further loss of hope. He says that there is no God in the whole world. But it doesn't matter for him, as he believes that God is just a figment of man’s imagination. It is likely that he expresses his anger and disappointment that God who could have helped the poor from the corrupt ways of the leaders and from the poverty, hunger and homelessness, is just a static being without action. He states that God is just a common man's dream. He states that if some people feel happy to have that beautiful scene in their minds for temporary happiness and consolation, so be it.


पत्थर
Stone - The poet says that the politicians and corrupt leaders are secure and overconfident in the feeling that stone cannot melt, which is to say that the state of life will be the same - people won't protest, people are tired, there is no God to punish these leaders nor to save the helpless poor.


आवाज़ में असर
Impact in voice. But the poet also has hope and desire. The poet is waiting for an impact and a spark of revolution in the voices of common people. He hopes that their voices will be loud and common people should organise and protest.




सिल दे ज़ुबान शायर की
Stitch up the mouth/voice of the poet. Powerful and corrupt leaders will always have an arrangement and system to use their money and power to try to trample upon the protests of people - whether poets or the public.


The poet shows an ironic similarity in the way minds think - minds of poets in comparison to minds of politicians - he says that just as caution is necessary for a ghazal verse, in the same way rulers also need to suppress opposition to maintain their power.


बग़ीचे में गुलमोहर
Our own garden of gulmohar


गलियों में गुलमोहर
Streets of gulmohar


The poet ends by saying that as long as we live in our garden, we live under the Gulmohar (here symbolising good values and rewards of hard work and values ) and when the season is ended , we die for the Gulmohar in the streets of others. In other words, as long as we live, we live for others as well, helping them and helping those who less privileged than us.



Manikyaveena - A poetic call to be proud of your native language by Vennikkulam Gopalakkurupp

About poet


Vennikkulam Gopalakkurupp

Vennikkulam Gopalakkurupp wrote the famous and award winning poem Manikyaveena. He was a  Malayalam poet, playwright, translator, lexicographer, and story writer. He was born in Cherukattumath house in Tiruvalla taluk of Pathanamthitta district in Kerala. His parents were  Padmanabhakurup and mother Lakshmi Kuttyamma.

 


Gopalakkurupp became a primary school teacher in 1917. Passed the Malayalam main exam while working. In 1918, he joined Mapila English Medium School as a Malayalam teacher. He was a teacher here for a long time. In 1949 he got a job in Thiruvananthapuram Hasta Likhita Library. He worked as editor of Bhasha Quarterly. Sahadharmini Mepral Mangatuveetil Madhavipillai .


Literature attracted Gopalakkurupp at an early age  and he became the author of a number of poetry anthologies, besides other works, and he translated Abhijnana Shakuntalam, Tulsi Ramayana, Tirukkuṛaḷ, the poems of Subramania Bharati and two cantos of The Light of Asia of Edwin Arnold into Malayalam. He also contributed in the preparation of a dictionary, Kairali Kosham.


Works of Vennikkulam Gopalakkurupp
  Amritabhishekam, Kadalivanam, Keralashri, Jagatsamaksha, Pushpavarshti, Ponnambalamedu, Shakuntala, Manasputri, Rogini, Vasantotsavam, Mother of Light, Vellithalam, Sarovaram, Soundarya Puja, Kamasurabhi, Manivilak, Svarna Sandhya, Theerthadhara, (poet) Thala), Kalidasa's Kanmani, 

Drama
Priyamvada , Niljalatili Padma, Vijayarudra 

Novels 
Punyapurushan, Vanjirajeshwari, Atmakatha (Biography) Kathanakshatras, Simhamallan, Bharata Tales (Children's Literature) Tacholi Othenan (Folktale) 

Dictionary
Kairalikosam 


Translation
Thirukkural, Poems of Tulasidasa Ramayana, Siddhartha Charitam 


Awards and Honours
 Kerala Sahitya Akademi Award - 1966 (Manikyaveena
Central Sahitya Akademi Award - 1974 (Kamasurabhi)
 Odakuzhal Award - 1969 (Tulasidasa Ramayana)

He has been honored as a Sahitya Punan from the Maharaja of Kochi and Sahitya Kalanidhi of the Kerala Hindi Prachar Sabha


About poem


Vennikkulam Gopalakkurupp's Manikyaveena as originally written in Malayalam can be found in this site-

https://malayalamkavithakal.com/manikyaveena-vennikkulam-gopalakkurupp/

The poem Manikyaveena indicates the glory and beauty of malayalam language



Translated 

Salutations Salutations !Warmethum Dravida-
Nandini-grown language,
Salutations Salutations ! ravishing to the soul
language mixed with sandalwood,

Is not the life-changing virtue
of the divine language, which is filled with
the nectar of God's language ( sanskrit )even
after being refreshed by life?

Do you have a beautiful language from you in a beautiful style? 
When I listen to your songs,
the rhythm beats .


The leaves and branches of the coconut groves dance
 according to the tunes of the language.

Even the waves of the ocean play along 
to the rhythm of hearing Malayalam language.

Tval karmamandalam is not wide, 
but may be a small circle;
But why not reach your fame?
SreeShankaracharya's national language!
Fragrance in the air -
Why more musk?

Malayalam like a bouquet , your flower-bed,
how many springs have not come? How many quills ( poets) have not been plucked by
one who does not touch the heart ?
How many heresies are not cut off the flowers?

Amma madhumasa
vibhuti all the Ramritacherta in you?
Again and again and again -
Mairam Vattamishreevikasam. We
see you as a wedding investment -
Kamasurabhi.
Blessed is the imagination that worships Thee, and
vain is the tongue that praises Thee.

It is enough to hear the saying of Kerala,
the harvest season of Koritharipp.
Ojassin Kathale, for you -
Koro Hridayuvumodi.

Let me show you everything, bright one,
even if you meet Manikyaveena!


Further explanation


According to Indian tradition, Sanskrit is considered to be the language of Gods.
There is a language group predominantly used in Southern India, called Dravidian. The major languages of this group are Tamil, Telugu, Kannada and Malayalam. Malayalam is a language formed from the Dravidian tribe, so it is imagined as the daughter of Dravida. The term Devabhashamrita refers to the influence of Sanskrit language on Malayalam language. Besides the letters, many Sanskrit words have been adopted from Malayalam Sanskrit.



Hence the poet believes that the Malayalam language which is influenced by Sanskrit is a language derived and composed from God’s spoken language.

The poet says that the person who speaks Malayalam is because of the intrinsic virtue of the poet who is from the beautiful land of Kerala. He likens Malayalam to that solitary element in the family of Dravidian languages as musk in a small amount. Even though it is tiny in proportion, the fragrance is noticeable.


The poet also says that Kerala is a small state in one of the biggest countries in the world and yet is famous since the early trading history of the world. He wonders with mixed joy and pride as to why the language is not more famous.


Imagery

Sandalwood

Signifying purity as well as fragrance. The poet likens Malayalam language to be unique and pleasant in its being.


Garden

Malayalam language is likened to a garden, the poet portrays its works and authors as the flowers and bees of that garden.


Manikyaveena

Manikya Veena means veena made of ruby. Manikyam is one of the Navaratans (gems/ precious stones) .Veena is an Indian musical instrument capable of producing seven notes. The expression Manikyaveena refers to the excellence, majesty and sweetness of the language Malayalam.


Mulapal / mother's milk

The poet believes in the power of nurturing and says that mother tongue is also imparted to the infant Malayalai along with mother's milk. Breast milk is the first and essential form of nutrition for the growth and development of the baby. The malayalam mother tongue is similar and essential for a person from Kerala to be flourish in his or her life.


Questions/Issues posed by the poet through his poem


Embarrassment of native tongue in a modern world
Native scholars of Malayalam seem to be embarrassed in speaking and teaching in their native tongue because of the rapid universality of English. The reception given to another language and the neglect of Malayalam caused embarrassment to Swadeshi scholars.



Duty of every Malayali
Glory resides not in form. It is the duty of every Malayali to maintain the language and protect its pride. The challenges faced by the language should be defeated.


Shankara's national language
The poet believes that in the land where the Vedic scholar Adi Shankaracharya was born, why is the language not more famous?










Monday, May 13, 2024

Gerard Hopkins' Lament and hope in God’s Grandeur - 1877

" The world is charged with the grandeur of God.
It will flame out, like shining from shook foil;
It gathers to a greatness, like the ooze of oil
Crushed. Why do men then now not reck his rod?
Generations have trod, have trod, have trod;
And all is seared with trade; bleared, smeared with toil;
And wears man’s smudge and shares man’s smell: the soil
Is bare now, nor can foot feel, being shod.

And for all this, nature is never spent;
There lives the dearest freshness deep down things;
And though the last lights off the black West went
Oh, morning, at the brown brink eastward, springs—
Because the Holy Ghost over the bent
World broods with warm breast and with ah! bright wings. "


About Hopkins


Gerard Hopkins, the Jesuit priest and one of the most famous English poets would have been literally unknown if it was not for his friend Robert Bridges, who published his poems. Hopkins went through a period of doubt, spiritual battle within himself and anxiety which made him totally oblivious to his talent and a disillusionment with the world and his life.

Born July 28, 1844 to High Church Anglicans, at a mere young age he won the poetry prize for "The Escorial" at grammar school in Highgate. Later on a scholarship to Balliol College, Oxford would set the path for him which was destined by God and by the sheer talent of penning poetry. His influences were firstly painter-poet like D. G. Rossetti , Pater and John Ruskin and by the poetry of the devout Anglicans George Herbert and Christina Rossetti. Ultimately the religious influence came from John Henry Newman, who had converted from Anglicanism to Roman Catholicism in 1845.




Gerard Manley Hopkins
by George Giberne - 1859


Achieving a ‘double-first’ in 1867 he won First-Class degrees in Classics and Greats, a educational achievement which made him star of Balliol.


The following year he entered the Society of Jesus. Here is where his first area of doubt appeared. Assuming that the practice of poetry was too individualistic, ambitious and self-indulgent for a Jesuit priest, he sacrificed his talent and burned his early poems. Not until he studied the writings of Duns Scotus in 1872 did his doubt was laid to rest, and he decided that his poetry might not necessarily conflict with Jesuit principles.

In 1874, studying theology in North Wales, he learned Welsh, and was later to adapt the rhythms of Welsh poetry to his own verse, inventing what he called "sprung rhythm." The event that startled him into speech was the sinking of the Deutschland ship, whose passengers included five Catholic nuns exiled from Germany. The Wreck of the Deutschland is a tour de force containing most of the devices he had been working out in theory for the past few years, but was too radical in style to be printed.


A troubled priesthood and the resulting 'terrible' poems

From his ordination as a priest in 1877 until 1879, Hopkins served unsuccessfully as preacher and assistant to the parish priest in Sheffield, Oxford, and London; during the next three years he found inspiring but exhausting work as parish priest in the slums of the cities of Manchester, Liverpool, and Glasgow. More important, however, was his second doubt that his prayers no longer reached God; and this doubt produced the "terrible" sonnets. His agony prodded by the exhaustion from his work, the conditions of the common people, the poverty of the underprivileged - all were a huge factor in the melancholy of his poetry. He refused to give way to his depression, however, and his last words as he lay dying of typhoid fever on June 8, 1889, were, "I am happy, so happy."

Apart from a few uncharacteristic poems scattered in periodicals, Hopkins was not published during his own lifetime. His friend Robert Bridges (1844-1930), whom he met at Oxford and who became Poet Laureate in 1913, served as his literary caretaker: Hopkins sent him copies of his poems, and Bridges arranged for their publication in 1918.

Hopkins poetry will always be among the greatest poems of faith and doubt in the English language.




Offa's Dyke was the corner of North Wales that Gerard Manley Hopkins came in 1874. He spent three years studying theology at St Beuno's College in preparation for the priesthood. It was also here that he penned some of his most memorable poetry, including Pied Beauty, Spring and God's Grandeur.

About God’s Grandeur (1877)

A brief introduction to the poem 

With the industrial and commercial revolutions gathering pace in Britain, there was unprecedented pressure on authorities which diluted down to local heads. Result was that there was toil and work to be done which directly and indirectly affected the environment - and decades later we still see the affects. Hopkins, a sensitive, nature loving writer, deeply spiritual Christian priest and an observant poet, expressed his dismay at the ruination by writing sonnets of texture and depth. He draws in his denunciation of industrialization and blends in with the purity of the first creation of God- nature, as it was purely made without blemishes of human pollution.


Further analysis of the poem

The first four lines of the octave describe a natural world through which God’s presence runs like a powerful force. The force is not ubiquitous, but briefly appears. These appearances are not commonplace, because it is the great Almighty but visible in flashes. However, humans by their spiritual blindness do not understand or try to comprehend the impact of this force.

Second line - “It will flame out, like shining from shook foil”

Hopkins himself wrote in a letter regarding this line -

'I mean foil in its sense of leaf or tinsel, and no other word whatever will give the effect I want. Shaken gold-foil gives off broad glares like sheet lightning and also, and this is true of nothing else, owing to its zigzag dints and crossings and network of small many cornered facets, a sort of fork lightning too.'


Hopkins also uses the imagery of a well of deep rich oil. He writes that God’s presence has to be discovered, dug up and unveiled with an equally deep urge in the human heart. This presence then swells up and oozes out “to a greatness” when tapped with a certain kind of patient pressure. Given these clear, strong proofs of God’s presence in the world, the poet asks how it is that humans fail to heed “reck” God’s divine authority “his rod”.

Fifth line - “Generations have trod, have trod, have trod”

Line five gathers an urgency in Hopkins’ veiled message through the poem. Having already stated the force of God and the greatness of his being, this line shows the tearing down and negative depth of human destruction. This line contains iambs, it repeats the words ‘have trod’ to mournfully describe the changes now in the world - large scale industrialization, poverty etc. He laments that the change is not slow, it doesn't give heed to pause and evaluate if corrections can be made but it is cruel in its very speed, unheeding and making huge strides towards material progress and leaving destruction in the path beyond.

The second quatrain describes the state of modern human life—the routine life of human labour, and the humdrum of “toil” and “trade.” The landscape in its natural state reflects God as its creator; but work and preference for material wealth over the spiritual have transformed the landscape. Now humans are robbed of their beautiful innate sensitivity to the natural beauty of the landscape and instead they see the beguiling beauty of wealth and material world.

The sestet asserts that, in spite of the fallenness of Hopkins’s contemporary Victorian world, nature does not cease offering up its spiritual gifts. Permeating the world is a deep “freshness” that testifies to the continual renewing power of God’s creation. This is possible because of God’s never ending and redeeming mercy. This power of renewal is like second chances given every new day and is seen in the way morning always waits on the other side of dark night. The source of this constant regeneration is the grace of a God who “broods” over a seemingly lifeless world with the patient nurture of a mother hen, a great guiding shepherd.


Form of the poem

“God’s Grandeur” is an Italian sonnet—it contains fourteen lines divided into an octave and a sestet, which are separated by a shift in the argumentative direction of the poem. The meter here is not the “sprung rhythm” for which Hopkins was famous, but it does vary somewhat from the iambic pentameter lines of the conventional sonnet.

Imagery used in  the poem

The flame and shook foil 

Oil - Wealth depth of god’s providence

Reck his rod - The term reck his rod means to not take care of and be reckless to God's instrument of power, something like a lightning rod. Rod is also indicative of staff and it symbolises power and leadership, like an anchor. It has been shown in many times in various books of the Christian Bible’s Old Testament.

Trod - To reinforce the idea of mankind treading all over the earth,

Seared with trade; bleared, smeared with toil :man;s smell - Reflecting the damage done through industry and the race for profit and also the rat race and struggle for wealth, status, overtaking each other.

Soil - Natural earth signifying both beauty as well as the platform for humans to work - whether for hard work or for earning quick money

Freshness deep down - Despite all of humankind's efforts to ruin the natural world, nature, through God, resists and refreshes itself.

Last lights - Signifying a hopeful last of the destroying industrial lights or the darkness right before dawn

Brown brink eastward - The darkness right before sunrise.

Holy Ghost - As the sun rises, the speaker acknowledges the presence of the Christian Holy Ghost, the active force of God, without flesh or known body, the third member of the Godhead.

Warm breast - Protective bosom of nurturing God

Bright wings - A god who when rightly worshopped can take us high with bright wings


An early editon of Hopkins' poems.


Thursday, January 18, 2024

L.A. Weather - María Amparo Escandón - A Review

L.A. Weather
María Amparo Escandón



Author Maria Amparo Escandon writes a seemingly dramatic tale of the Alvarados - a Mexican American family living in Los Angeles. Oscar Alvarado and wife Keila have three adult daughters - Claudia, Olivia, and Patricia.



Claudia is a celebrity chef with a successful cooking show under her belt. Olivia is an architect and has twin daughters. Patricia is a millennial-type social media manager. The Alvarado family comes from money, allowing themselves the luxury and lifestyle that one can imagine but they are miserable in their ways.


The patriarch, Oscar, is suddenly showing signs of retreat and moodiness, a seemingly indifferent attitude which prompts Keila to question their marriage. All Oscar seems interested in is to watch the weather channel, much to his family's annoyance (and also to the reader ). Exasperated, Keila announces to the daughters that she plans to divorce him.

So we assume this book is about marriage and its complications? Not just yet.


The bomb drops at a time when an earlier catastrophe has just taken its toll on the family. The twins of Olivia had nearly drowned in the family pool much to the chagrin and anger of Olivia who blames her parents for lack of proper care. She too soon is at odds with her husband. So is this book about family dysfunctionality? Not really.


Slowly, the individual lives of the daughters come affront. Claudia suffers from a tumour and soon her husband’s reality is revealed. The third and youngest, Patricia begins to question the men in her life.

Supporting characters include their old nanny Lola who is currently taking up a self-proclaimed role of saving their neighbourhood from the greedy upmarket real estate companies - one of which is Olivia's. So is this book about ethnic neighbourhoods losing their houses? Umm,no.


This is a supposedly funny novel seeped in Latin American culture, that looks at a year in the life of one affluent Mexican-American family. But there is hardly time to connect with any one character. And nothing seems humorous here. Did the author mean to have a flavour of black comedy? Well the writing is just too poor and pointless for that. There is a sprinkling of many things at once. Children drowning, impending divorce, too much sex, a secret, memories, some more sex, real estate problems and a successful chef with a tendency to steal things. I mean why?




Weather as a character

The weather does figure significantly in the novel. Escandon made the weather the main character, so much so that Oscar seems to have some worry about the irregular weather patterns, keeping the reader on the edge ( for like 10 pages). But the girls and their problems envelope and cloud (yes pun intended) any climatic notions.


Problems with the book


Hard time finishing
There is nothing to keep going. Every issue is described badly and even the characters seem to be drafted lazily.


TV more than literature
Contemporary authors need to stop writing for TV and Netflix. Family issues, separation and divorce, affairs, secrets, insemination, crazy weather - all the makings for a TV show and hence no literary quality to the book at all.


Character shaping
I didn't connect with the characters (which is my biggest pet peeve with contemporary books) and too many of them.


Too polarized
All men are wrong, all husbands are cheating or useless or ‘ not the type.’
Enough said.

Morally lacking
What exactly is the author justifying here? Its ok to have sex with multiple partners to get clarity in your notion of a partner? Or to check which guy is good in bed? Or that it's fine to drop the plan of separation after thirty plus years of marriage on one fine unsuspecting day?



The storylines keep jumping and one cannot keep track of what or where the direction of the novel is.


Injustice to Latin American culture
Truly, because I have read amazing books over the years.

One good and only good takeway?  Picturesque description of the lovely city of L.A. Thats about it.







Tuesday, January 16, 2024

Brief on Our Hired Girl - a poem by James Whitcomb Riley

Our Hired Girl - a poem by James Whitcomb Riley

About poet

Born in Indianapolis in 1853 James Whitcomb Riley's popularity is largely based on his poetic portrayal of the common man and his hardships whether he is working on the farm or in the workshop.

Riley was born in the little country town of Greenfield, twenty miles east of Indianapolis in 1853. He dabbled with being a painter first painting advertisements for patent medicines and then for the many local business firms. Later on he tried his hand at writing for newspapers. Eventually he broadened his worksphere to and became a travelling lecturer, and reader of his penned poems.







Much of his poetry charms us with its presentation of rural life. The Old Swimmin'-Hole and 'Leven More Poems (1883), is a purely delightful poem collection. Our Hired Girl is one from this collection.


About poem


Although Riley also wrote on important subjects, he is best remembered as the poet of Indiana’s ordinary people. Two such people are the Raggedy Man and ‘Lizabuth Ann, the hired girl. Unlike Little Orphan Annie, who is working for her keep, the hired hand and the hired girl are working for a busy farm family and receiving wages. The Raggedy Man was a real person that Riley knew as a boy. As in many of Riley’s poems, we see the hired hand and ‘Lizabuth Ann from the perspective of the child who narrates the poems. Both The Raggedy Man and Our Hired Girl offer insight to the type of work done on farms and in farm households during Riley’s youth. Although they are humble people, it is clear that they are kind, good humored, and willing to take time out from their work to pay attention to children. They are people who will shake a crunchy apple down from the apple tree or offer a child a slice of warm custard pie.

Entire poem can be found at -
https://www.poetryfoundation.org/poems/44954/our-hired-girl


Monday, January 15, 2024

Glimpse into Hindi poem Manushyta - Maithili Sharan Gupt

About poet


Maithili Sharan Gupt


Swarnalata, Rasikendu, Dadda or Rashtrakavi. So many salutations to a writer who was a pioneer in Khari Boli (plain dialect) . These were the names that were used to address the great Hindi poet and novelist Maithili Sharan Gupt. Born on 3rd August 1886 in Chirgaon near Jhansi, Gupt and the written word couldn't be separated for long. Books and newspapers influenced him a lot and so in his childhood, he used to write chhappay (A simple verse poetry with six stanzas)



Under the name 'Swarnalata' (literal meaning lustrous). When that became popular locally he was guided by his teachers to write more. In his adolescence he started using the names 'Rasikesh' or 'Rasikendu' (literal meaning lord of the senses),etc. He diversified his writing into translation work under the name 'Madhup' (literal meaning Honeybee).

He got inclined towards poetry while reading 'Laghu Siddhant Kaumudi'. Also guided by a learned scholar Acharya Mahavir ji, his poetry got published in the then popular magazine ‘Saraswati’. Initially he composed poetry in Braj language and wrote many aphorisms in Sanskrit verses.


Agitated by the atrocities of the British government and heavily affected by the freedom struggle, Gupt wrote poems against the British under the names 'Bharatiya' (literal meaning Indian) and 'Nityanand' (literal meaning Perennially Happy ). The Indian literary world of the time used to call him 'Dadda'. (literal meaning - a learned elder person )



Gupt was one of the most important modern Hindi poets. He is considered one among the pioneers of Khari Boli (plain dialect) of literature of poetry and wrote in pure dialect as well. He distinguished himself as a writer of elitism in language rather than the commonly used language. Most Hindi poets favoured the use of Braj Bhasha dialect. He was a recipient of the third highest (then second highest) Indian civilian honour of Padma Bhushan. For his book Bharat-Bharati (1912),widely quoted during India's freedom struggle, he was given the title of Rashtra Kavi by Mahatma Gandhi. He passed away on 12 December 1964.


He was awarded Mangala Prasad Award for 'Saket'. The President had nominated him as a member of the Rajya Sabha. The Government of India decorated him with 'Padma Bhushan'. His birth anniversary on 3 August is celebrated as 'Poet's Day' in India every year.

Maithili Sharan Gupt's contribution to Hindi Literature

Two epic poems - Bharat-Bharati (1912) and Saket (1931)


Other Poetry - Khandakavya: Rang Mein Bhang (1909), Jayadratha-Vadh (1910), Shakuntala (1914), Panchavati (1915), Kisan (1916), Sairandhri (1927), Vaksanhar (1927) ), Van Vaibhav (1927), Shakti (1927), Yashodhara (1932), Dwapar (1936), Siddharaj (1936), Nahusha (1940), Kunal Geet (1941), Karbala (1942), Ajit (1946), Hidimba (1950), Vishnupriya (1957), Ratnavali (1960), Urmila (unpublished, 1908-09)


Story-based essay poetry: Patravali (1916), Vikat-Bhat (1928), Gurukul (1928), Arjan and Visarjan (1942), Kaaba (1942), Pradakshina (1950), Yudh (1950), Kavi Shri (1955), Nal Damayanti (unpublished, 1910-11)


Essay-poetry: Bharat-Bharati (1912), Hindu (1927), Raja-Praja ( 1956


About the poem Manushyta

The poem Manushyta is essentially a poem which calls out and inspires humans to live selflfessly and to understand the true purpose of life - which is sacrifice for the fellow being.

Maithili Sharan Gupt brings in many elements of the world and compares them to humans. He does this to ultimately say that there is only one duty of man and that is to die for a fellow man.

The poem is available in the orginal language at 
https://www.hindikavykosh.in/2022/02/maithlisharan-gupt-kavita-manushyata.html


English literal verse by verse translation of the poem -


Die, but die in such a way that everyone remembers.

If it is not a good death, then die in vain, live in vain.

Not the one who didn't live for you.

This is the animal instinct to graze on your own.

He is the man who died for man


Saraswati Bakhanavi is the story of the same generous person.

The earth feels grateful for that generosity.

The living fame of that generous person always shines;

And the entire creation worships that generous person.

The unbroken soul that fills the infinite world.

He is the only man who dies for man.



Sympathy is needed, he is a great personality;

bewitchment is always made by itself.

Contradiction flowed in the flow of Buddha's mercy.

Should the polite people not bow before you?

Aha! Only he who does charity is generous.

There is a man who dies for man.


Infinite Gods are standing in infinite space.

The great ones who are raising their arms in front of us.

Everyone should rise and grow with mutual support.

Now all of you should get tainted in the immortality mark.

Live as if you are of no use to anyone else.

He is the only man who dies for man.


“Man is only a friend” This is great wisdom.

Old scriptures’ self-proclaimed father is a famous one.

There are definitely external differences in karma according to its results.

But in inner self there are authentic scriptures.

It is unfortunate that there are no brothers and the pain of the brother is not there.

He is the only man who dies for man.


Let's play happily in the desired path.

Pushing away whatever adversities befall them.

Yes, there should be no difference, no difference should ever increase.

Everyone should be a vigilant sect of the same sect.

Only then is there a strong feeling that one can shine.

He is the only man who dies for man.


Don't ever forget to be intoxicated with trivial finances.

Saints should make you proud.

God is here at the end

The kind poor brother has big hands.

Too unfortunate to be filled with dark feelings

He is the only man who dies for man.


Manushyta Summary

Maithili Sharan Gupt compares humans to other creatures in nature and says humans have greater power of thinking, understanding and analysing the sorrow of others. Man is not merely a physical animal . He further explains that the mundane activities of animals like daily grazing, aimless wandering in the fields is all just play in the eyes of a capable human. He rises above all this when he does his duty which is capable only of him.

When animals go to pasture, they graze only for themselves, but humans are not like that. Whatever he earns, whatever he creates, he does it for others and also with the help of others.


Gupt considers those who are concerned about the happiness and sorrow of their loved ones as humans but is not ready to accept that those humans have all the qualities of humanity. The poet considers only those people as great who worry about others before the happiness and sorrow of their own. He expects a human to have those qualities by which the man remains in the memories of others for centuries even after leaving this mortal world, that is, he remains immortal even after death.
Manushyta Stanza explanation

Stanza explanation

In this poem the poet is trying to explain the true meaning of humanity.

In the first stanza, the poet says that we should not be afraid of death because death is certain but we should do something so that people remember us even after death. A real man is one who learns to live and die for a fellow human.

In the second stanza the poet says that we should become generous and giving.

In the third stanza, the poet says that there are many examples in the Puranas (scriptures / holy books) of those people who are still remembered for their sacrifice. A true man is one who knows the value of sacrifice.


In the fourth stanza, the poet says that there should be a feeling of kindness and compassion in the minds of human beings, the one who lives and dies for others is called a human being.

In the fifth stanza the poet wants to say that there is no orphan here because we are all children of that one all-knowing God. We should think about discrimination.

In the sixth stanza, the poet wants to say that we should be kind because even God welcomes all kinds of nature in humans - bad or good.. Therefore, we should do charity and welfare for others.

In the seventh stanza, the poet says that the external actions of human beings may be different, but the holy books testify that everyone's soul is one, we are all children of the same God, hence all human beings are brothers. And man is the one who helps other humans in their sorrow.

In the last stanza, the poet wants to say that man should walk on his chosen path while removing the calamities and obstacles, should maintain mutual understanding and should not increase discrimination. Only a person with such thinking can bring welfare and salvation to himself and others.





Thursday, January 11, 2024

Poetry Journey 2024 - Brief introduction to Malayalam poet Vallathol and Ente Bhasha

Since a few years now I have been meaning to read, review and write about poetry in Malayalam and Hindi. As a Keralite I am ashamed to say that I cannot fluently read Malayalam, though I can speak it well and travel to destinations in the local buses because isolated letters and words are fairly familiar to me.

But having grown up on the lyrical manner of the language from the conversation of my country-loving parents, the wonderful movies of the state and the absence of the great literary coolection when you dont know a language - all started gnawing on me over the years. As someone who has entered the hallowed halls of literary world from an age I dont even remember, I have loved books and so poetry sooner or later will enter the realm. Or rather a booklover will dsicover the realm of poetry, verse, rhythm and rhyme.

 

English and Hindi poetry were a part of my school currciulum. Robert Frost, Maya Angelou, John Keats, Shakespeare, Shelley and so many more regularly appeared on our textbooks and taught by dreary eyed literature teachers. Hindi poets like Ramdhari Singh Dinkar, Maithili Sharan Gupt, Mahadevi Verma etc were also delightful enough that I still recite or quote some lines as part of daily conversation.


In my blog for this year I wish to review some poems and the life of poets to get a better understanding of what inspired them to write their creations. Not all poems will be famous or award-winning ones, as I wish to diversify my writing to all genres of poetry. I plan to read and review three poems weekly from the three languages I know and (partly) fluent with- English, Hindi and Malayalam. 


Let me start with a poem aptly named Ente Bhasha (translated my native language). Having briefly mentioned the disappointment of not knowing my own mother tongue, I thought this blog will do a penance. In a way!


Ente Bhasha 


About the poet


Vallathol Narayana Menon, who was one among the ‘modern triumvirate poets’ of Malayalam (other two are Kumaran Asan, and Ulloor S Parameswara Iyer). Born on 16th October 1878, in Chennara, Malappuram District, Kerala the nationalist and activist in the true spirit, Vallathol wrote various poems and also penned “mahakavya” titled Chitrayogam.


To reach such literary heights he must have been a Malayalam scholar. Surprisingly he did not receive any formal Malayalam education but was trained in  the Sanskrit language. He got the training first, under the Sanskrit scholar Variyam Parambil Kunjan Nair and then under his own uncle Ramunni Menon, who introduced him into the world of Sanskrit poetry. Perhaps from such a young age and under the influence of eminent scholarly figures, he valued languages and linguistics and the magical effect it can have on people. This could have been a huge inspiration for him to pen the famous poem “Ente Bhasha”.


Vallathol also contributed to the development of Kerala art by founding the famous Kerala Kalamandalam. The Kalamandalam was established in the year 1930 at Ambalapuram near Thrissur district. What started as a humble one room place for meetings and talks on exploring and expanding young talents, grew and today is an university. In the year 2011, it was recognized as a deemed university under the aegis of University Grants Commission (UGC). 

Earlier in his career he was taught in and also helped his uncle in Ashtanga Hridayam, a medical treatise, worked in Keralodayam newspaper and later joined Amrit Ritesh, a Thrissur journal.

The title "Kavisarvabhowman" was conferred upon him by the Maharaja of Cochin. He was awarded Padma Bhushan title, India's third highest civilian award, in 1954. He passed away in 1958.

Some of Vallathol Narayana Menon's renowned works are Sahithya Manjari (a collection of romantic poems), Magdalena Mariyam (a poem about Mary Magdalene), Kochu Seetha, Ente Gurunathan and Chitrayogam.



An 80s edition book cover of Vallathol poetry. 



Kerala Kalamandalam
Image courtesy: wikipedia



About the poem


https://malayalamkavithakal.com/entebhasha-vallathol/



Verse by verse english translation of the poem -


Sannikrishtabdithan is grandiose and

Sahyagirithan is solid

Gokarna temple is unsophisticated and

Srikanyamalin is cheerful.



The sanctity of the river like Ganga, the sweetness of the

coconut the sweetness

of the coconut, the sandalwood, the lavender, the precious

soul the tumana

, the natural vigor of the Sanskrit language,

and the true beauty of Tamil is a language.


On the lips of the little girl trying to start talking, the first thing that comes together is

the two letters Amma with milk .



Theme of the poem

The poem “Ente Bhasha” has to be understood in the breadth and time of the growth of subnationalism in India. After decades of freedom struggle, India got independence in 1947. The newly elected government, based on the “Vallabhai Patel Plan”, states were formed not on linguistic lines. There were agitations and movements all over India to form states on linguistic lines. In Kerala as well, the Aikya Kerala Movement was formed to create a state for Malayali speaking communities. At that time, there was Thiru-Kochi state, and Malabar was part of Madras Presidency.

Poets and political parties alike supported the Aikya Kerala Movement, and “Ente Bhasha” by Vallathol can be viewed as a strong statement on the need to be proud of one’s mother tongue.

The poem is a nationalistic eulogy of the strength and quality of his mother tongue, Malayalam from the perspective of patriotic as well as loyal Malayalee. The poet exhorts his people to tirelessly contribute to the rich abundance of their language.

He asks,

"If we do not weave into our own tongue

Threads of varied thoughts,

What other cord is there to lift

Our land from this pitch-dark pit? "

Vallathol encourages people to think of the need to enrich the mother tongue. If we understand patriotism and contextualise the poem in the wake of the Aikya Kerala Movement, we can understand that the poem is the result of a subnational sensibility evolved in the Malayalam language.

Additional sources - Kavithakal blog, Etsy, LitDiscourse. 


Tuesday, January 2, 2024

Weyward - A review and missing of Gilbert's Signature of Things

WeywardEmilia Hart

Three timelines - three women. Switching back and forth between the 1600s and 2019, the novel shows the plight of women unable to live and have a life and career which they desire- healing, education, freedom and even essential safety.




In 2019, twenty-nine-year-old Kate Ayres escapes from her abusive boyfriend in London to Weyward Cottage, Crows Beck, Cumbria. This almost hauntingly described property is bequeathed to her by her late Aunt Violet. Initially deeming it only as a temporary refuge, Kate is just relieved to be safe. But then she starts to discover her lineage, her family’s history and the incredible story of her Aunt.


In 1942, sixteen-year-old Violet Ayres leads an unfair and discriminatory life in her home at Orton Hall. Her proud aristocratic father and younger brother Graham is all the family she has after the mysterious death of her mother. Her days are filled with findings in the natural world, insects and birds and tiny creatures of soil and air. She is bright and quick to learn but is constantly put down by her merciless father who only wants to see her married off well to a treacherous cousin. After an innocent mistake on her part, she is cast off from all that she was familiar with - even her education. But this turn of events sheds light on her mother’s death.



In 1619, twenty-one-year-old Altha Weyward, a natural healer, is on trial after the death of a villager. Accused of witchcraft and imprisoned in a dungeon cruelly, she recalls the incidents which led to her state.



Problems with the book which are my personal opinion



Uninspired writing

I wonder how and why this book really is in the top read of 2023. The prose is commonplace, the story is predictable and the style is not really page-turner even though it's made out to be one. Writing style was stale and the charm of a classic was missing for a book which has elements of historical fiction.



The magical realism to me really felt flat and not magical at all. For a novel which is about witchcraft or atleast its history, the element of surprise and delight were hardly there. The raven which flies at the climax to save Kate could very well be like an alarm clock buzzing at an expected time, thats about it.


Nature connection is bland
I remember reading The Signature of Things by Elizabeth Gilbert and to date I can feel the magical quality of nature described in the book, of Alma Whittaker’s passion for botany, the wildness and danger and enigma of woods and forests when one is on your own or out only to discover and learn.


Characters are not well articulated. The relations are not drawn from a descriptive place. We are so much into the action that just the abusive relationship between Kate and her boyfriend is depicted. What about her mother, why isn't more of graham and violet shown? And why not a portrayal of Violet's mother and she with her husband?


Polarized Femininity
I am done with books in the garb of contemporary fiction which should actually have a flag of wokeness. I mean every man in this book is bad. Either authoritative, dictator, rapist or abusive. Yes there are very real and hurtful cases in the world but will a novel like this begin to care about real women? I don't believe so.


Fitting in
I agree with this viewpoint I found on Goodreads -

‘It seems like Weyward was maybe trying to fit in amongst the canon of female rage or revenge stories, but there's just something that's missing. This doesn't provide the catharsis that I want from a female revenge story, as there's too much time spent on women being brutalised. Justice is fleeting and the solution to being unsafe is being alone.'


Saturday, December 31, 2022

Malcolm Muggeridge - 365 / 365 of reading one short story every day.


Malcolm Muggeridge


Similar to Dorthy Day, Malcolm Muggeridge initially experienced a life of lost cause. Born into a family where the socialist upbringing was utmost, Muggeridge found relief from the ‘chaos’ after he embraced Christianity and had a teaching career in India. The latter shaped his iconoclastic nature, in addition to witnessing the prevalent caste system.


Muggeridge’s writing career started as a journalist writing for newspapers like Calcutta Statesman, Evening Standard, Daily Telegraph etc. He also worked and lived in many countries like Egypt, Moscow and the experiences and observances were found in many of his articles. His career saw a wide array of work - in radio and television and editor of the British humour magazine Punch.


*Malcolm used the printed word, television and invitations to address attentive groups to oppose abortion and euthanasia, support the rights of the mentally and physically handicapped or boldly disagree with governments and society. Public reaction to the controversial Malcolm Muggeridge was strong, though not always favourable.

Malcolm's journey to faith encompassed much of his life. In spite of his concern about the drift of the Christian church via liberalism and permissive morality into moral chaos, he eventually joined the Catholic Church because of their strong stand against abortion and birth control. The dedication and compassion of Mother Teresa and Fr. Paul Bidone was instrumental in Malcolm joining the Church.


*source - Wheaton archives

Jesus Rediscovered

Jesus Rediscovered is a collection of some of Malcolm Muggeridge's answers to some deep questions regarding Christianity, religion, and life. Written in a "stream of thought" and conversational manner, the book is philosophical, reflective and contemplative.



An extract from the Foreword of the book - ‘They do not set out to present a coherent, or even consistent, statement of faith. I am well aware that they are often contradictory, repetitive and imprecise; I have deliberately refrained from trying to trim and prune them into conveying an impression of coherence and consistency which would falsify my own actual mental state. All they represent and it's little enough is the effort of one ageing twentieth-century mind to give expression to a deep dissatisfaction with prevailing twentieth-century values and assumptions.’





Friday, December 30, 2022

J R R Tolkien - 364 / 365 of reading one short story every day.


John Ronald Reuel Tolkien

J R R Tolkien was an author, scholar, philologist and professor at Oxford University and author of the now widely popular The Hobbit and The Lord of the Rings. As a philologist, he is recognized for his contributions to the study of language in literature. In particular, his lecture Beowulf: the Monsters and the Critics - published in 1936, the translated version was published in 2014 by his son - explains the poetic quality rather than just verbal quality.




Tree and Leaf - J. R. R. Tolkien (1964)

This is a collection of 4 works by Tolkien:

- On Fairy-Stories – Tolkien writes an article on why fairy tales / stories are just as relevant, important and can be read by any age.

- Mythopoeia – an argument in poetical form from Philomythus to Misomythus. The article supports the ;legends of myths.

- Leaf by Niggle – a short story told in a narrative way that attracts and keeps the reader glued. It’s a lovely tale with a moral which fits in with the rest of the works in this book.

- The Homecoming of Beorhthelm's Son – a drama set in old England after a battle with the Vikings. In the commentary of this piece he also discusses Beowulf.


 


Two different editions of Tree and the Leaf



Love as pure as angels in Air and Angels - John Donne

Air and Angels by John Donne A brief introduction to the poet and analysis of the poem Twice or thrice had I lov'd thee, Before I knew...