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Tuesday, March 9, 2021

Dylan Thomas

From Wikipedia, the free encyclopedia

Dylan Thomas
A black and white photograph of Thomas wearing a suit with a white spotted bow tie in a book shop in New York.
Thomas at the Gotham Book Mart,
in New York City, 1952
BornDylan Marlais Thomas
27 October 1914
Swansea, Wales, United Kingdom
Died9 November 1953 (aged 39)
Greenwich Village, New York City, United States
Resting placeLaugharne, Carmarthenshire, Wales
OccupationPoet and writer
Spouse
(m. 1937)
ChildrenLlewelyn Edouard Thomas (1939–2000)
Aeronwy Bryn Thomas (1943–2009)
Colm Garan Hart Thomas (1949–2012)

Dylan Marlais Thomas (27 October 1914 – 9 November 1953) was a Welsh poet and writer whose works include the poems "Do not go gentle into that good night" and "And death shall have no dominion"; the "play for voices" Under Milk Wood; and stories and radio broadcasts such as A Child's Christmas in Wales and Portrait of the Artist as a Young Dog. He became widely popular in his lifetime and remained so after his premature death at the age of 39 in New York City. By then he had acquired a reputation, which he had encouraged, as a "roistering, drunken and doomed poet".

Thomas was born in Swansea, Wales, in 1914. In 1931, when he was 16, Thomas, an undistinguished pupil, left school to become a reporter for the South Wales Daily Post, only to leave under pressure 18 months later. Many of his works appeared in print while he was still a teenager. In 1934, the publication of "Light breaks where no sun shines" caught the attention of the literary world. While living in London, Thomas met Caitlin Macnamara. They married in 1937. In 1938, they settled in Laugharne, Carmarthenshire, and brought up their three children.

Thomas came to be appreciated as a popular poet during his lifetime, though he found earning a living as a writer was difficult. He began augmenting his income with reading tours and radio broadcasts. His radio recordings for the BBC during the late 1940s brought him to the public's attention, and he was frequently used by the BBC as an accessible voice of the literary scene.

Thomas first travelled to the United States in the 1950s. His readings there brought him a degree of fame, while his erratic behaviour and drinking worsened. His time in the United States cemented his legend, however, and he went on to record to vinyl such works as A Child's Christmas in Wales. During his fourth trip to New York in 1953, Thomas became gravely ill and fell into a coma. He died on 9 November 1953 and his body was returned to Wales. On 25 November 1953, he was interred at St Martin's churchyard in Laugharne.

Although Thomas wrote exclusively in the English language, he has been acknowledged as one of the most important Welsh poets of the 20th century. He is noted for his original, rhythmic and ingenious use of words and imagery. His position as one of the great modern poets has been much discussed, and he remains popular with the public.

Life and career

Early time

On a hill street stands a two-storeyed semi-detached house with bay windows to the front and a sloped tiled roof with a chimney.
5 Cwmdonkin Drive, Swansea, the birthplace of Dylan Thomas

Dylan Thomas was born on 27 October 1914 in Swansea, the son of Florence Hannah (née Williams; 1882–1958), a seamstress, and David John Thomas (1876–1952), a teacher. His father had a first-class honours degree in English from University College, Aberystwyth and ambitions to rise above his position teaching English literature at the local grammar school. Thomas had one sibling, Nancy Marles (1906–1953), who was eight years his senior. The children spoke only English, though their parents were bilingual in English and Welsh, and David Thomas gave Welsh lessons at home. Thomas's father chose the name Dylan, which could be translated as "son of the sea", after Dylan ail Don, a character in The Mabinogion. His middle name, Marlais, was given in honour of his great-uncle, William Thomas, a Unitarian minister and poet whose bardic name was Gwilym Marles. Dylan, pronounced ˈ [ˈdəlan] (Dull-an) in Welsh, caused his mother to worry that he might be teased as the "dull one". When he broadcast on Welsh BBC, early in his career, he was introduced using this pronunciation. Thomas favoured the Anglicised pronunciation and gave instructions that it should be Dillan /ˈdɪlən/.

The red-brick semi-detached house at 5 Cwmdonkin Drive (in the respectable area of the Uplands), in which Thomas was born and lived until he was 23, had been bought by his parents a few months before his birth. His childhood featured regular summer trips to Llansteffan where his maternal relatives were the sixth generation to farm there. His mother's family, the Williamses, lived in such farms as Waunfwlchan, Llwyngwyn, Maesgwyn and Penycoed. The memory of Fernhill, a dairy farm owned by his maternal aunt, Ann Jones, is evoked in the 1945 lyrical poem "Fern Hill". Thomas had bronchitis and asthma in childhood and struggled with these throughout his life. Thomas was indulged by his mother and enjoyed being mollycoddled, a trait he carried into adulthood, and he was skilful in gaining attention and sympathy. Thomas' formal education began at Mrs Hole's dame school, a private school on Mirador Crescent, a few streets away from his home. He described his experience there in Quite Early One Morning:

Never was there such a dame school as ours, so firm and kind and smelling of galoshes, with the sweet and fumbled music of the piano lessons drifting down from upstairs to the lonely schoolroom, where only the sometimes tearful wicked sat over undone sums, or to repent a little crime – the pulling of a girl's hair during geography, the sly shin kick under the table during English literature.

A wide three storied building with windows to the upper two stories and an entrance on the ground floor. A statue of Thomas sits outside.

In October 1925, Thomas enrolled at Swansea Grammar School for boys, in Mount Pleasant, where his father taught English. He was an undistinguished pupil who shied away from school, preferring reading. In his first year one of his poems was published in the school's magazine, and before he left he became its editor. During his final school years he began writing poetry in notebooks; the first poem, dated 27 April (1930), is entitled "Osiris, come to Isis". In June 1928 Thomas won the school's mile race, held at St. Helen's Ground; he carried a newspaper photograph of his victory with him until his death. In 1931, when he was 16, Thomas left school to become a reporter for the South Wales Daily Post, only to leave under pressure 18 months later. Thomas continued to work as a freelance journalist for several years, during which time he remained at Cwmdonkin Drive and continued to add to his notebooks, amassing 200 poems in four books between 1930 and 1934. Of the 90 poems he published, half were written during these years.

In his free time, he joined the amateur dramatic group at the Little Theatre in Mumbles, visited the cinema in Uplands, took walks along Swansea Bay, and frequented Swansea's pubs, especially the Antelope and the Mermaid Hotels in Mumbles. In the Kardomah Café, close to the newspaper office in Castle Street, he met his creative contemporaries, including his friend the poet Vernon Watkins. The group of writers, musicians and artists became known as "The Kardomah Gang". In 1933, Thomas visited London for probably the first time.

1933–1939

Thomas was a teenager when many of the poems for which he became famous were published: "And death shall have no dominion", "Before I Knocked" and "The Force That Through the Green Fuse Drives the Flower". "And death shall have no dominion" appeared in the New English Weekly in May 1933. When "Light breaks where no sun shines" appeared in The Listener in 1934, it caught the attention of three senior figures in literary London, T. S. Eliot, Geoffrey Grigson and Stephen Spender. They contacted Thomas and his first poetry volume, 18 Poems, was published in December 1934. 18 Poems was noted for its visionary qualities which led to critic Desmond Hawkins writing that the work was "the sort of bomb that bursts no more than once in three years". The volume was critically acclaimed and won a contest run by the Sunday Referee, netting him new admirers from the London poetry world, including Edith Sitwell and Edwin Muir. The anthology was published by Fortune Press, in part a vanity publisher that did not pay its writers and expected them to buy a certain number of copies themselves. A similar arrangement was used by other new authors including Philip Larkin. In September 1935, Thomas met Vernon Watkins, thus beginning a lifelong friendship. Thomas introduced Watkins, working at Lloyds Bank at the time, to his friends, now known as The Kardomah Gang. In those days, Thomas used to frequent the cinema on Mondays with Tom Warner who, like Watkins, had recently suffered a nervous breakdown. After these trips, Warner would bring Thomas back for supper with his aunt. On one occasion, when she served him a boiled egg, she had to cut its top off for him, as Thomas did not know how to do this. This was because his mother had done it for him all his life, an example of her coddling him. Years later, his wife Caitlin would still have to prepare his eggs for him. In December 1935 Thomas contributed the poem "The Hand That Signed the Paper" to Issue 18 of the bi-monthly New Verse. In 1936, his next collection Twenty-five Poems, published by J. M. Dent, also received much critical praise. In all, he wrote half his poems while living at Cwmdonkin Drive before moving to London. It was the time that Thomas's reputation for heavy drinking developed.

In early 1936, Thomas met Caitlin Macnamara (1913–94), a 22-year-old blonde-haired, blue-eyed dancer of Irish and French descent. She had run away from home, intent on making a career in dance, and aged 18 joined the chorus line at the London Palladium. Introduced by Augustus John, Caitlin's lover, they met in The Wheatsheaf pub on Rathbone Place in London's West End. Laying his head in her lap, a drunken Thomas proposed. Thomas liked to comment that he and Caitlin were in bed together ten minutes after they first met. Although Caitlin initially continued her relationship with John, she and Thomas began a correspondence, and in the second half of 1936 were courting. They married at the register office in Penzance, Cornwall, on 11 July 1937. In early 1938 they moved to Wales, renting a cottage in the village of Laugharne, Carmarthenshire. Their first child, Llewelyn Edouard, was born on 30 January 1939.

By the late 1930s, Thomas was embraced as the "poetic herald" for a group of English poets, the New Apocalyptics. Thomas refused to align himself with them and declined to sign their manifesto. He later stated that he believed they were "intellectual muckpots leaning on a theory". Despite this, many of the group, including Henry Treece, modelled their work on Thomas's.

During the politically charged atmosphere of the 1930s, Thomas's sympathies were very much with the radical left, to the point of holding close links with the communists, as well as decidedly pacifist and anti-fascist. He was a supporter of the left-wing No More War Movement and boasted about participating in demonstrations against the British Union of Fascists.

Wartime, 1939–1945

In 1939, a collection of 16 poems and seven of the 20 short stories published by Thomas in magazines since 1934, appeared as The Map of Love. Ten stories in his next book, Portrait of the Artist as a Young Dog (1940), were based less on lavish fantasy than those in The Map of Love and more on real-life romances featuring himself in Wales. Sales of both books were poor, resulting in Thomas living on meagre fees from writing and reviewing. At this time he borrowed heavily from friends and acquaintances. Hounded by creditors, Thomas and his family left Laugharne in July 1940 and moved to the home of critic John Davenport in Marshfield, Gloucestershire. There Thomas collaborated with Davenport on the satire The Death of the King's Canary, though due to fears of libel the work was not published until 1976.

At the outset of the Second World War, Thomas was worried about conscription, and referred to his ailment as "an unreliable lung". Coughing sometimes confined him to bed, and he had a history of bringing up blood and mucus. After initially seeking employment in a reserved occupation, he managed to be classified Grade III, which meant that he would be among the last to be called up for service. Saddened to see his friends going on active service, he continued drinking and struggled to support his family. He wrote begging letters to random literary figures asking for support, a plan he hoped would provide a long-term regular income. Thomas supplemented his income by writing scripts for the BBC, which not only gave him additional earnings but also provided evidence that he was engaged in essential war work.

In February 1941, Swansea was bombed by the Luftwaffe in a "three nights' blitz". Castle Street was one of many streets that suffered badly; rows of shops, including the Kardomah Café, were destroyed. Thomas walked through the bombed-out shell of the town centre with his friend Bert Trick. Upset at the sight, he concluded: "Our Swansea is dead". Soon after the bombing raids, Thomas wrote a radio play, Return Journey Home, which described the café as being "razed to the snow". The play was first broadcast on 15 June 1947. The Kardomah Café reopened on Portland Street after the war.

In five film projects, between 1942 and 1945, the Ministry of Information commissioned Thomas to script a series of documentaries about both urban planning and wartime patriotism, all in partnership with director John Eldridge: Wales: Green Mountain, Black Mountain, New Towns for Old, Fuel for Battle, Our Country and A City Reborn.

In May 1941, Thomas and Caitlin left their son with his grandmother at Blashford and moved to London. Thomas hoped to find employment in the film industry and wrote to the director of the films division of the Ministry of Information (MOI). After being rebuffed, he found work with Strand Films, providing him with his first regular income since the Daily Post. Strand produced films for the MOI; Thomas scripted at least five films in 1942, This Is Colour (a history of the British dyeing industry) and New Towns For Old (on post-war reconstruction). These Are The Men (1943) was a more ambitious piece in which Thomas's verse accompanies Leni Riefenstahl's footage of an early Nuremberg Rally. Conquest of a Germ (1944) explored the use of early antibiotics in the fight against pneumonia and tuberculosis. Our Country (1945) was a romantic tour of Britain set to Thomas's poetry.

In early 1943, Thomas began a relationship with Pamela Glendower; one of several affairs he had during his marriage. The affairs either ran out of steam or were halted after Caitlin discovered his infidelity. In March 1943 Caitlin gave birth to a daughter, Aeronwy, in London. They lived in a run-down studio in Chelsea, made up of a single large room with a curtain to separate the kitchen.

In 1944, with the threat of German flying bombs on London, Thomas moved to the family cottage at Blaen Cwm near Llangain, where Thomas resumed writing poetry, completing "Holy Spring" and "Vision and Prayer". In September Thomas and Caitlin moved to New Quay in Cardiganshire (Ceredigion), which inspired Thomas to pen the radio piece Quite Early One Morning, a sketch for his later work, Under Milk Wood. Of the poetry written at this time, of note is "Fern Hill", believed to have been started while living in New Quay, but completed at Blaen Cwm in mid-1945.

Broadcasting years 1945–1949

The Boat House, Laugharne, the Thomas family home from 1949

Although Thomas had previously written for the BBC, it was a minor and intermittent source of income. In 1943 he wrote and recorded a 15-minute talk entitled "Reminiscences of Childhood" for the Welsh BBC. In December 1944 he recorded Quite Early One Morning (produced by Aneirin Talfan Davies, again for the Welsh BBC) but when Davies offered it for national broadcast BBC London turned it down. On 31 August 1945 the BBC Home Service broadcast Quite Early One Morning, and in the three years beginning October 1945, Thomas made over a hundred broadcasts for the corporation. Thomas was employed not only for his poetry readings, but for discussions and critiques.

By late September 1945, the Thomases had left Wales and were living with various friends in London. The publication of Deaths and Entrances in 1946 was a turning point for Thomas. Poet and critic Walter J. Turner commented in The Spectator, "This book alone, in my opinion, ranks him as a major poet".

In the second half of 1945, Thomas began reading for the BBC Radio programme, Book of Verse, broadcast weekly to the Far East. This provided Thomas with a regular income and brought him into contact with Louis MacNeice, a congenial drinking companion whose advice Thomas cherished. On 29 September 1946, the BBC began transmitting the Third Programme, a high-culture network which provided opportunities for Thomas. He appeared in the play Comus for the Third Programme, the day after the network launched, and his rich, sonorous voice led to character parts, including the lead in Aeschylus' Agamemnon and Satan in an adaptation of Paradise Lost. Thomas remained a popular guest on radio talk shows for the BBC, who regarded him as "useful should a younger generation poet be needed". He had an uneasy relationship with BBC management and a staff job was never an option, with drinking cited as the problem. Despite this, Thomas became a familiar radio voice and within Britain was "in every sense a celebrity".

Dylan Thomas Writing Shed

Thomas visited the home of historian A. J. P. Taylor in Disley. Although Taylor disliked him intensely, he stayed for a month, drinking "on a monumental scale", up to 15 or 20 pints of beer a day. In late 1946 Thomas turned up at the Taylors' again, this time homeless and with Caitlin. Margaret Taylor let them take up residence in the garden summerhouse. After a three-month holiday in Italy, Thomas and family moved, in September 1947, into the Manor House in South Leigh, just west of Oxford. He continued with his work for the BBC, completed a number of film scripts and worked further on his ideas for Under Milk Wood. In May 1949 Thomas and his family moved to his final home, the Boat House at Laugharne, purchased for him at a cost of £2,500 in April 1949 by Margaret Taylor. Thomas acquired a garage a hundred yards from the house on a cliff ledge which he turned into his writing shed, and where he wrote several of his most acclaimed poems. Just before moving into there, Thomas rented "Pelican House" opposite his regular drinking den, Brown's Hotel, for his parents who lived there from 1949 until 1953. It was there that his father died and the funeral was held. Caitlin gave birth to their third child, a boy named Colm Garan Hart, on 25 July 1949.

American tours, 1950–1953

American poet John Brinnin invited Thomas to New York, where in 1950 they embarked on a lucrative three-month tour of arts centres and campuses. The tour, which began in front of an audience of a thousand at the Kaufmann Auditorium of the Poetry Centre in New York, took in about 40 venues. During the tour Thomas was invited to many parties and functions and on several occasions became drunk – going out of his way to shock people – and was a difficult guest. Thomas drank before some of his readings, though it is argued he may have pretended to be more affected by it than he actually was. The writer Elizabeth Hardwick recalled how intoxicating a performer he was and how the tension would build before a performance: "Would he arrive only to break down on the stage? Would some dismaying scene take place at the faculty party? Would he be offensive, violent, obscene?" Caitlin said in her memoir, "Nobody ever needed encouragement less, and he was drowned in it."

On returning to Britain Thomas began work on two further poems, "In the white giant's thigh", which he read on the Third Programme in September 1950, and the incomplete "In country heaven". 1950 is also believed to be the year that he began work on Under Milk Wood, under the working title 'The Town That Was Mad'. The task of seeing this work through to production was assigned to the BBC's Douglas Cleverdon, who had been responsible for casting Thomas in 'Paradise Lost'. Despite Cleverdon's urges, the script slipped from Thomas's priorities and in early 1951 he took a trip to Iran to work on a film for the Anglo-Iranian Oil Company. The film was never made, with Thomas returning to Wales in February, though his time there allowed him to provide a few minutes of material for a BBC documentary entitled 'Persian Oil'. Early that year Thomas wrote two poems, which Thomas's principal biographer, Paul Ferris describes as "unusually blunt"; the ribald "Lament" and an ode, in the form of a villanelle, to his dying father "Do not go gentle into that good night".

Despite a range of wealthy patrons, including Margaret Taylor, Princess Marguerite Caetani and Marged Howard-Stepney, Thomas was still in financial difficulty, and he wrote several begging letters to notable literary figures including the likes of T. S. Eliot. Taylor was not keen on Thomas taking another trip to the United States, and thought that if Thomas had a permanent address in London he would be able to gain steady work there. She bought a property, 54 Delancey Street, in Camden Town, and in late 1951 Thomas and Caitlin lived in the basement flat. Thomas would describe the flat as his "London house of horror" and did not return there after his 1952 tour of America.

Thomas undertook a second tour of the United States in 1952, this time with Caitlin – after she had discovered he had been unfaithful on his earlier trip. They drank heavily, and Thomas began to suffer with gout and lung problems. The second tour was the most intensive of the four, taking in 46 engagements. The trip also resulted in Thomas recording his first poetry to vinyl, which Caedmon Records released in America later that year. One of his works recorded during this time, A Child's Christmas in Wales, became his most popular prose work in America. The original 1952 recording of A Child's Christmas in Wales was a 2008 selection for the United States National Recording Registry, stating that it is "credited with launching the audiobook industry in the United States".

In April 1953 Thomas returned alone for a third tour of America. He performed a "work in progress" version of Under Milk Wood, solo, for the first time at Harvard University on 3 May. A week later the work was performed with a full cast at the Poetry Centre in New York. He met the deadline only after being locked in a room by Brinnin's assistant, Liz Reitell, and was still editing the script on the afternoon of the performance; its last lines were handed to the actors as they put on their makeup.

During this penultimate tour Thomas met the composer Igor Stravinsky who had become an admirer after having been introduced to his poetry by W. H. Auden. They had discussions about collaborating on a "musical theatrical work" for which Thomas would provide the libretto on the theme of "the rediscovery of love and language in what might be left after the world after the bomb." The shock of Thomas's death later in the year moved Stravinsky to compose his In Memoriam Dylan Thomas for tenor, string quartet, and four trombones. The first performance in Los Angeles in 1954 was introduced with a tribute to Thomas from Aldous Huxley.

Thomas spent the last nine or ten days of his third tour in New York mostly in the company of Reitell, with whom he had an affair. During this time Thomas fractured his arm falling down a flight of stairs when drunk. Reitell's doctor, Milton Feltenstein, put his arm in plaster and treated him for gout and gastritis.

After returning home, Thomas worked on Under Milk Wood in Wales before sending the original manuscript to Douglas Cleverdon on 15 October 1953. It was copied and returned to Thomas, who lost it in a pub in London and required a duplicate to take to America. Thomas flew to the States on 19 October 1953 for what would be his final tour. He died in New York before the BBC could record Under Milk Wood. Richard Burton starred in the first broadcast in 1954, and was joined by Elizabeth Taylor in a subsequent film. In 1954 the play won the Prix Italia for literary or dramatic programmes.

Thomas's last collection Collected Poems, 1934–1952, published when he was 38, won the Foyle poetry prize. Reviewing the volume, critic Philip Toynbee declared that "Thomas is the greatest living poet in the English language". Thomas's father died from pneumonia just before Christmas 1952. In the first few months of 1953 his sister died from liver cancer, one of his patrons took an overdose of sleeping pills, three friends died at an early age and Caitlin had an abortion.

Death

A simple white cross engraved with a memorial message to Thomas stands in a grave yard

And death shall have no dominion.
Dead men naked they shall be one
With the man in the wind and the west moon;
When their bones are picked clean and the clean bones gone,
They shall have stars at elbow and foot;
Though they go mad they shall be sane,
Though they sink through the sea they shall rise again
Though lovers be lost love shall not;
And death shall have no dominion.

From "And death shall have no dominion"
Twenty-five Poems (1936)

Thomas arrived in New York on 20 October 1953 to undertake another tour of poetry-reading and talks, organised by John Brinnin. Although he complained of chest trouble and gout while still in Britain, there is no record that he received medical treatment for either condition. He was in a melancholy mood about the trip and his health was poor; he relied on an inhaler to aid his breathing and there were reports that he was suffering from blackouts. His visit to say goodbye to BBC producer Philip Burton, a few days before he left for New York, was interrupted by a blackout. On his last night in London he had another in the company of his fellow poet Louis MacNeice. The next day he visited a doctor for a smallpox vaccination certificate.

Plans called for a first appearance at a rehearsal of Under Milk Wood at the Poetry Centre. Brinnin, who was director of the Poetry Centre, did not travel to New York but remained in Boston to write. He handed responsibility to his assistant, Liz Reitell, who was keen to see Thomas for the first time since their three-week romance early in the year. She met Thomas at Idlewild Airport and was shocked at his appearance, as he looked "pale, delicate and shaky, not his usual robust self". Thomas told her he had had a terrible week, had missed her terribly and wanted to go to bed with her. Despite Reitell's previous misgivings about their relationship, they spent the rest of the day and night together. After being taken by Reitell to check in at the Chelsea Hotel, Thomas took the first rehearsal of Under Milk Wood. They then went to the White Horse Tavern in Greenwich Village, before returning to the Chelsea Hotel.

The next day Reitell invited him to her apartment, but he declined. They went sightseeing, but Thomas felt unwell and retired to his bed for the rest of the afternoon. Reitell gave him half a grain (32.4 milligrams) of phenobarbitone to help him sleep and spent the night at the hotel with him. Two days later, on 23 October, Herb Hannum, a friend from an earlier trip, noticed how sick Thomas looked and suggested an appointment with Feltenstein before the performances of Under Milk Wood that evening. Feltenstein administered injections and Thomas made it through the two performances, but collapsed immediately afterwards. Reitell later said that Feltenstein was "rather a wild doctor who thought injections would cure anything".

On the corner of a block is a building with large glass fronts on both sides; a sign displaying the tavern's name shines brightly above in red neon.
The White Horse Tavern in New York City, where Thomas was drinking shortly before his death

On the evening of 27 October Thomas attended his 39th birthday party but felt unwell and returned to his hotel after an hour. The next day he took part in Poetry and the Film, a recorded symposium at Cinema 16, with panellists Amos Vogel, Arthur Miller, Maya Deren, Parker Tyler, and Willard Maas.

A turning point came on 2 November. Air pollution in New York had risen significantly and exacerbated chest illnesses such as Thomas had. By the end of the month over 200 New Yorkers had died from the smog. On 3 November, Thomas spent most of the day in bed drinking. He went out in the evening to keep two drink appointments. After returning to the hotel he went out again for a drink at 2 am. After drinking at the White Horse, a pub he had found through Scottish poet Ruthven Todd, Thomas returned to the Hotel Chelsea, declaring, "I've had 18 straight whiskies. I think that's the record!" The barman and the owner of the pub who served him later commented that Thomas could not have imbibed more than half that amount. Thomas had an appointment at a clam house in New Jersey with Todd on 4 November. When phoned at the Chelsea that morning, he said he was feeling ill and postponed the engagement. Later he went drinking with Reitell at the White Horse and, feeling sick again, returned to the hotel. Feltenstein came to see him three times that day, administering the cortisone secretant ACTH by injection and, on his third visit, half a grain (32.4 milligrams) of morphine sulphate, which affected his breathing. Reitell became increasingly concerned and telephoned Feltenstein for advice. He suggested she get male assistance, so she called upon the painter Jack Heliker, who arrived before 11 pm. At midnight on 5 November Thomas's breathing became more difficult and his face turned blue. An ambulance was summoned.

Thomas was admitted to the emergency ward at St Vincent's Hospital at 1:58 am. He was comatose, and his medical notes state that "the impression upon admission was acute alcoholic encephalopathy damage to the brain by alcohol, for which the patient was treated without response". Caitlin flew to America the following day and was taken to the hospital, by which time a tracheotomy had been performed. Her reported first words were, "Is the bloody man dead yet?" She was allowed to see Thomas only for 40 minutes in the morning but returned in the afternoon and, in a drunken rage, threatened to kill John Brinnin. When she became uncontrollable, she was put in a straitjacket and committed, by Feltenstein, to the River Crest private psychiatric detox clinic on Long Island.

It is also now believed, however, that Thomas had been suffering from bronchitis and pneumonia, as well as emphysema, immediately before his death. In their 2004 book Dylan Remembered 1935–1953, Volume 2, David N. Thomas and Dr Simon Barton disclose that Thomas was found to have pneumonia when he was admitted to hospital in a coma. Doctors took three hours to restore his breathing, using artificial respiration and oxygen. Summarising their findings, they conclude: "The medical notes indicate that, on admission, Dylan's bronchial disease was found to be very extensive, affecting upper, mid and lower lung fields, both left and right." Thomas died at noon on 9 November, having never recovered from his coma.

Aftermath

Rumours circulated of a brain haemorrhage, followed by competing reports of a mugging or even that Thomas had drunk himself to death. Later, speculation arose about drugs and diabetes. At the post-mortem, the pathologist found three causes of death – pneumonia, brain swelling and a fatty liver. Despite the poet's heavy drinking, his liver showed no sign of cirrhosis.

The publication of John Brinnin's 1955 biography Dylan Thomas in America cemented Thomas's legacy as the "doomed poet"; Brinnin focuses on Thomas's last few years and paints a picture of him as a drunk and a philanderer. Later biographies have criticised Brinnin's view, especially his coverage of Thomas's death. David Thomas in Fatal Neglect: Who Killed Dylan Thomas? claims that Brinnin, along with Reitell and Feltenstein, were culpable. FitzGibbon's 1965 biography ignores Thomas's heavy drinking and skims over his death, giving just two pages in his detailed book to Thomas's demise. Ferris in his 1989 biography includes Thomas's heavy drinking, but is more critical of those around him in his final days and does not draw the conclusion that he drank himself to death. Many[quantify] sources have criticised Feltenstein's role and actions, especially his incorrect diagnosis of delirium tremens and the high dose of morphine he administered. Dr C. G. de Gutierrez-Mahoney, the doctor who treated Thomas while at St. Vincents, concluded that Feltenstein's failure to see that Thomas was gravely ill and have him admitted to hospital sooner "was even more culpable than his use of morphine".

Caitlin Thomas's autobiographies, Caitlin Thomas – Leftover Life to Kill (1957) and My Life with Dylan Thomas: Double Drink Story (1997), describe the effects of alcohol on the poet and on their relationship. "Ours was not only a love story, it was a drink story, because without alcohol it would never had got on its rocking feet", she wrote, and "The bar was our altar." Biographer Andrew Lycett ascribed the decline in Thomas's health to an alcoholic co-dependent relationship with his wife, who deeply resented his extramarital affairs. In contrast, Dylan biographers Andrew Sinclair and George Tremlett express the view that Thomas was not an alcoholic. Tremlett argues that many of Thomas's health issues stemmed from undiagnosed diabetes.

Thomas died intestate, with assets to the value of £100. His body was brought back to Wales for burial in the village churchyard at Laugharne. Thomas's funeral, which Brinnin did not attend, took place at St Martin's Church in Laugharne on 24 November. Six friends from the village carried Thomas's coffin. Caitlin, without her customary hat, walked behind the coffin, with his childhood friend Daniel Jones at her arm and her mother by her side. The procession to the church was filmed and the wake took place at Brown's Hotel. Thomas's fellow poet and long-time friend Vernon Watkins wrote The Times obituary.

Thomas's widow, Caitlin, died in 1994 and was buried alongside him. Thomas's father "DJ" died on 16 December 1952 and his mother Florence in August 1958. Thomas's elder son, Llewelyn, died in 2000, his daughter, Aeronwy in 2009 and his youngest son Colm in 2012.

Poetry

Poetic style and influences

Thomas's refusal to align with any literary group or movement has made him and his work difficult to categorise. Although influenced by the modern symbolism and surrealism movements he refused to follow such creeds. Instead, critics view Thomas as part of the modernism and romanticism movements, though attempts to pigeon-hole him within a particular neo-romantic school have been unsuccessful. Elder Olson, in his 1954 critical study of Thomas's poetry, wrote of "... a further characteristic which distinguished Thomas's work from that of other poets. It was unclassifiable." Olson continued that in a postmodern age that continually attempted to demand that poetry have social reference, none could be found in Thomas's work, and that his work was so obscure that critics could not explicate it.

Thomas's verbal style played against strict verse forms, such as in the villanelle "Do not go gentle into that good night". His images appear carefully ordered in a patterned sequence, and his major theme was the unity of all life, the continuing process of life and death and new life that linked the generations. Thomas saw biology as a magical transformation producing unity out of diversity, and in his poetry sought a poetic ritual to celebrate this unity. He saw men and women locked in cycles of growth, love, procreation, new growth, death, and new life. Therefore, each image engenders its opposite. Thomas derived his closely woven, sometimes self-contradictory images from the Bible, Welsh folklore, preaching, and Sigmund Freud. Explaining the source of his imagery, Thomas wrote in a letter to Glyn Jones: "My own obscurity is quite an unfashionable one, based, as it is, on a preconceived symbolism derived (I'm afraid all this sounds wooly and pretentious) from the cosmic significance of the human anatomy".

Who once were a bloom of wayside brides in the hawed house
And heard the lewd, wooed field flow to the coming frost,
The scurrying, furred small friars squeal in the dowse
Of day, in the thistle aisles, till the white owl crossed

From "In the white giant's thigh" (1950)

Thomas's early poetry was noted for its verbal density, alliteration, sprung rhythm and internal rhyme, and some critics detected the influence of the English poet Gerard Manley Hopkins. This is attributed to Hopkins, who taught himself Welsh and who used sprung verse, bringing some features of Welsh poetic metre into his work. When Henry Treece wrote to Thomas comparing his style to that of Hopkins, Thomas wrote back denying any such influence. Thomas greatly admired Thomas Hardy, who is regarded as an influence. When Thomas travelled in America, he recited some of Hardy's work in his readings.

Other poets from whom critics believe Thomas drew influence include James Joyce, Arthur Rimbaud and D. H. Lawrence. William York Tindall, in his 1962 study, A Reader's Guide to Dylan Thomas, finds comparison between Thomas's and Joyce's wordplay, while he notes the themes of rebirth and nature are common to the works of Lawrence and Thomas. Although Thomas described himself as the "Rimbaud of Cwmdonkin Drive", he stated that the phrase "Swansea's Rimbaud" was coined by poet Roy Campbell. Critics have explored the origins of Thomas's mythological pasts in his works such as "The Orchards", which Ann Elizabeth Mayer believes reflects the Welsh myths of the Mabinogion. Thomas's poetry is notable for its musicality, most clear in "Fern Hill", "In Country Sleep", "Ballad of the Long-legged Bait" and "In the White Giant's Thigh" from Under Milk Wood.

Thomas once confided that the poems which had most influenced him were Mother Goose rhymes which his parents taught him when he was a child:

I should say I wanted to write poetry in the beginning because I had fallen in love with words. The first poems I knew were nursery rhymes and before I could read them for myself I had come to love the words of them. The words alone. What the words stood for was of a very secondary importance ... I fell in love, that is the only expression I can think of, at once, and am still at the mercy of words, though sometimes now, knowing a little of their behaviour very well, I think I can influence them slightly and have even learned to beat them now and then, which they appear to enjoy. I tumbled for words at once. And, when I began to read the nursery rhymes for myself, and, later, to read other verses and ballads, I knew that I had discovered the most important things, to me, that could be ever.

Thomas became an accomplished writer of prose poetry, with collections such as Portrait of the Artist as a Young Dog (1940) and Quite Early One Morning (1954) showing he was capable of writing moving short stories. His first published prose work, After the Fair, appeared in The New English Weekly on 15 March 1934. Jacob Korg believes that one can classify Thomas's fiction work into two main bodies: vigorous fantasies in a poetic style and, after 1939, more straightforward narratives. Korg surmises that Thomas approached his prose writing as an alternate poetic form, which allowed him to produce complex, involuted narratives that do not allow the reader to rest.

Welsh poet

Not for the proud man apart
From the raging moon, I write
On these spindrift pages
Nor for the towering dead
With their nightingales and psalms
But for the lovers, their arms
Round the griefs of the ages,
Who pay no praise or wages
Nor heed my craft or art.

From "In my Craft or Sullen Art"
Deaths and Entrances, 1946

Thomas disliked being regarded as a provincial poet and decried any notion of 'Welshness' in his poetry. When he wrote to Stephen Spender in 1952, thanking him for a review of his Collected Poems, he added "Oh, & I forgot. I'm not influenced by Welsh bardic poetry. I can't read Welsh." Despite this his work was rooted in the geography of Wales. Thomas acknowledged that he returned to Wales when he had difficulty writing, and John Ackerman argues that "His inspiration and imagination were rooted in his Welsh background". Caitlin Thomas wrote that he worked "in a fanatically narrow groove, although there was nothing narrow about the depth and understanding of his feelings. The groove of direct hereditary descent in the land of his birth, which he never in thought, and hardly in body, moved out of."

Head of Programmes Wales at the BBC, Aneirin Talfan Davies, who commissioned several of Thomas's early radio talks, believed that the poet's "whole attitude is that of the medieval bards." Kenneth O. Morgan counter-argues that it is a 'difficult enterprise' to find traces of cynghanedd (consonant harmony) or cerdd dafod (tongue-craft) in Thomas's poetry. Instead he believes his work, especially his earlier more autobiographical poems, are rooted in a changing country which echoes the Welshness of the past and the Anglicisation of the new industrial nation: "rural and urban, chapel-going and profane, Welsh and English, Unforgiving and deeply compassionate." Fellow poet and critic Glyn Jones believed that any traces of cynghanedd in Thomas's work were accidental, although he felt Thomas consciously employed one element of Welsh metrics; that of counting syllables per line instead of feet. Constantine Fitzgibbon,who was his first in-depth biographer, wrote "No major English poet has ever been as Welsh as Dylan".

Although Thomas had a deep connection with Wales, he disliked Welsh nationalism. He once wrote, "Land of my fathers, and my fathers can keep it". While often attributed to Thomas himself, this line actually comes from the character Owen Morgan-Vaughan, in the screenplay Thomas wrote for the 1948 British melodrama The Three Weird Sisters. Robert Pocock, a friend from the BBC, recalled "I only once heard Dylan express an opinion on Welsh Nationalism. He used three words. Two of them were Welsh Nationalism." Although not expressed as strongly, Glyn Jones believed that he and Thomas's friendship cooled in the later years as he had not 'rejected enough' of the elements that Thomas disliked – "Welsh nationalism and a sort of hill farm morality". Apologetically, in a letter to Keidrych Rhys, editor of the literary magazine Wales, Thomas's father wrote that he was "afraid Dylan isn't much of a Welshman". Though FitzGibbon asserts that Thomas's negativity towards Welsh nationalism was fostered by his father's hostility towards the Welsh language.

Critical reception

Thomas's work and stature as a poet have been much debated by critics and biographers since his death. Critical studies have been clouded by Thomas's personality and mythology, especially his drunken persona and death in New York. When Seamus Heaney gave an Oxford lecture on the poet he opened by addressing the assembly, "Dylan Thomas is now as much a case history as a chapter in the history of poetry", querying how 'Thomas the Poet' is one of his forgotten attributes. David Holbrook, who has written three books about Thomas, stated in his 1962 publication Llareggub Revisited, "the strangest feature of Dylan Thomas's notoriety—not that he is bogus, but that attitudes to poetry attached themselves to him which not only threaten the prestige, effectiveness and accessibility to English poetry, but also destroyed his true voice and, at last, him." The Poetry Archive notes that "Dylan Thomas's detractors accuse him of being drunk on language as well as whiskey, but whilst there's no doubt that the sound of language is central to his style, he was also a disciplined writer who re-drafted obsessively".

Many critics have argued that Thomas's work is too narrow and that he suffers from verbal extravagance. Those that have championed his work have found the criticism baffling. Robert Lowell wrote in 1947, "Nothing could be more wrongheaded than the English disputes about Dylan Thomas's greatness ... He is a dazzling obscure writer who can be enjoyed without understanding." Kenneth Rexroth said, on reading Eighteen Poems, "The reeling excitement of a poetry-intoxicated schoolboy smote the Philistine as hard a blow with one small book as Swinburne had with Poems and Ballads." Philip Larkin in a letter to Kingsley Amis in 1948, wrote that "no one can 'stick words into us like pins'... like he [Thomas] can", but followed that by stating that he "doesn't use his words to any advantage". Amis was far harsher, finding little of merit in his work, and claiming that he was 'frothing at the mouth with piss.' In 1956, the publication of the anthology New Lines featuring works by the British collective The Movement, which included Amis and Larkin amongst its number, set out a vision of modern poetry that was damning towards the poets of the 1940s. Thomas's work in particular was criticised. David Lodge, writing about The Movement in 1981 stated "Dylan Thomas was made to stand for everything they detest, verbal obscurity, metaphysical pretentiousness, and romantic rhapsodizing".

Despite criticism by sections of academia, Thomas's work has been embraced by readers more so than many of his contemporaries, and is one of the few modern poets whose name is recognised by the general public. In 2009, over 18,000 votes were cast in a BBC poll to find the UK's favourite poet; Thomas was placed 10th. Several of his poems have passed into the cultural mainstream, and his work has been used by authors, musicians and film and television writers. The BBC Radio programme, Desert Island Discs, in which guests usually choose their favourite songs, has heard 50 participants select a Dylan Thomas recording. John Goodby states that this popularity with the reading public allows Thomas's work to be classed as vulgar and common. He also cites that despite a brief period during the 1960s when Thomas was considered a cultural icon, that the poet has been marginalized in critical circles due to his exuberance, in both life and work, and his refusal to know his place. Goodby believes that Thomas has been mainly snubbed since the 1970s and has become "... an embarrassment to twentieth-century poetry criticism", his work failing to fit standard narratives and thus being ignored rather than studied.

Memorials

Statue of Thomas in the Maritime Quarter, Swansea
Statue of Thomas in Swansea

In Swansea's maritime quarter are the Dylan Thomas Theatre, home of the Swansea Little Theatre of which Thomas was once a member, and the former Guildhall built in 1825 and now occupied by the Dylan Thomas Centre, a literature centre, where exhibitions and lectures are held and setting for the annual Dylan Thomas Festival. Outside the centre stands a bronze statue of Thomas, by John Doubleday. Another monument to Thomas stands in Cwmdonkin Park, one of his favourite childhood haunts, close to his birthplace. The memorial is a small rock in an enclosed garden within the park cut by and inscribed by the late sculptor Ronald Cour with the closing lines from Fern Hill.

Oh as I was young and easy in the mercy of his means
Time held me green and dying
Though I sang in my chains like the sea.

Plaque in memory of Thomas, in Poets' Corner, Westminster Abbey

Thomas's home in Laugharne, the Boathouse, is a museum run by Carmarthenshire County Council. Thomas's writing shed is also preserved. In 2004, the Dylan Thomas Prize was created in his honour, awarded to the best published writer in English under the age of 30. In 2005, the Dylan Thomas Screenplay Award was established. The prize, administered by the Dylan Thomas Centre, is awarded at the annual Swansea Bay Film Festival. In 1982 a plaque was unveiled in Poets' Corner, Westminster Abbey. The plaque is also inscribed with the last two lines of Fern Hill.

In 2014, to celebrate the centenary of Thomas's birth, the British Council Wales undertook a year-long programme of cultural and educational works.[216] Highlights included a touring replica of Thomas's work shed, Sir Peter Blake's exhibition of illustrations based on Under Milk Wood and a 36-hour marathon of readings, which included Michael Sheen and Sir Ian McKellen performing Thomas's work. The Royal Patron of The Dylan Thomas 100 Festival was Charles, Prince of Wales, who made a recording of Fern Hill for the event.

Monday, March 8, 2021

The Love Song of J. Alfred Prufrock

From Wikipedia, the free encyclopedia
 
The Love Song of J. Alfred Prufrock 
by T. S. Eliot
Prufrock And Other Observations.jpg
 
Cover page of The Egoist, Ltd.'s publication of Prufrock and Other Observations (1917)
First published inJune 1915 issue of Poetry
CountryUnited States
LanguageEnglish
Publishermagazine (1915): Harriet Monroe
chapbook (1917): The Egoist, Ltd. (London)
Lines140
Pages6 (1915 printing)
8 (1917 printing)
Read online"The Love Song of J. Alfred Prufrock" at Wikisource

"The Love Song of J. Alfred Prufrock", commonly known as "Prufrock", is the first professionally published poem by American-born British poet T. S. Eliot (1888–1965). Eliot began writing "Prufrock" in February 1910, and it was first published in the June 1915 issue of Poetry: A Magazine of Verse at the instigation of Ezra Pound (1885–1972). It was later printed as part of a twelve-poem pamphlet (or chapbook) titled Prufrock and Other Observations in 1917. At the time of its publication, Prufrock was considered outlandish, but is now seen as heralding a paradigmatic cultural shift from late 19th-century Romantic verse and Georgian lyrics to Modernism.

The poem's structure was heavily influenced by Eliot's extensive reading of Dante Alighieri and makes several references to the Bible and other literary works—including William Shakespeare's plays Henry IV Part II, Twelfth Night, and Hamlet, the poetry of seventeenth-century metaphysical poet Andrew Marvell, and the nineteenth-century French Symbolists. Eliot narrates the experience of Prufrock using the stream of consciousness technique developed by his fellow Modernist writers. The poem, described as a "drama of literary anguish", is a dramatic interior monologue of an urban man, stricken with feelings of isolation and an incapability for decisive action that is said "to epitomize frustration and impotence of the modern individual" and "represent thwarted desires and modern disillusionment".

Prufrock laments his physical and intellectual inertia, the lost opportunities in his life and lack of spiritual progress, and he is haunted by reminders of unattained carnal love. With visceral feelings of weariness, regret, embarrassment, longing, emasculation, sexual frustration, a sense of decay, and an awareness of mortality, "Prufrock" has become one of the most recognised voices in modern literature.

Composition and publication history

T. S. Eliot in 1923, photographed by Lady Ottoline Morrell

Writing and first publication

Eliot wrote "The Love Song of J. Alfred Prufrock" between February 1910 and July or August 1911. Shortly after arriving in England to attend Merton College, Oxford, Eliot was introduced to American expatriate poet Ezra Pound, who instantly deemed Eliot "worth watching" and aided the start of Eliot's career. Pound served as the overseas editor of Poetry: A Magazine of Verse and recommended to the magazine's founder, Harriet Monroe, that Poetry publish "The Love Song of J. Alfred Prufrock", extolling that Eliot and his work embodied a new and unique phenomenon among contemporary writers. Pound claimed that Eliot "has actually trained himself AND modernized himself ON HIS OWN. The rest of the promising young have done one or the other, but never both." The poem was first published by the magazine in its June 1915 issue.

In November 1915 "The Love Song of J. Alfred Prufrock"—along with Eliot's poems "Portrait of a Lady", "The Boston Evening Transcript", "Hysteria", and "Miss Helen Slingsby"—was included in Catholic Anthology 1914–1915 edited by Ezra Pound and printed by Elkin Mathews in London. In June 1917 The Egoist, a small publishing firm run by Dora Marsden, published a pamphlet entitled Prufrock and Other Observations (London), containing twelve poems by Eliot. "The Love Song of J. Alfred Prufrock" was the first in the volume. Also Eliot was appointed assistant editor of the Egoist in June 1917.

Prufrock's Pervigilium

According to Eliot biographer Lyndall Gordon, when Eliot was writing the first drafts of Prufrock in his notebook in 1910–1911, he intentionally kept four pages blank in the middle section of the poem. According to the notebooks, now in the collection of the New York Public Library, Eliot finished the poem, which was originally published sometime in July and August 1911, when he was 22 years old. In 1912, Eliot revised the poem and included a 38-line section now called "Prufrock's Pervigilium" which was inserted on those blank pages, and intended as a middle section for the poem. However, Eliot removed this section soon after seeking the advice of his fellow Harvard acquaintance and poet Conrad Aiken. This section would not be included in the original publication of Eliot's poem but was included when published posthumously in the 1996 collection of Eliot's early, unpublished drafts in Inventions of the March Hare: Poems 1909–1917. This Pervigilium section describes the "vigil" of Prufrock through an evening and night described by one reviewer as an "erotic foray into the narrow streets of a social and emotional underworld" that portray "in clammy detail Prufrock's tramping 'through certain half-deserted streets' and the context of his 'muttering retreats / Of restless nights in one-night cheap hotels.'"

Critical reception

An unsigned review in The Times Literary Supplement on 21 June 1917 dismissed the poem, finding that "the fact that these things occurred to the mind of Mr. Eliot is surely of the very smallest importance to anyone, even to himself. They certainly have no relation to poetry."

The Harvard Vocarium at Harvard College recorded Eliot's reading of Prufrock and other poems in 1947, as part of its ongoing series of poetry readings by its authors.

Description

Title

In his early drafts, Eliot gave the poem the subtitle "Prufrock among the Women." This subtitle was apparently discarded before publication. Eliot called the poem a "love song" in reference to Rudyard Kipling's poem "The Love Song of Har Dyal", first published in Kipling's collection Plain Tales from the Hills (1888). In 1959, Eliot addressed a meeting of the Kipling Society and discussed the influence of Kipling upon his own poetry:

Traces of Kipling appear in my own mature verse where no diligent scholarly sleuth has yet observed them, but which I am myself prepared to disclose. I once wrote a poem called "The Love Song of J. Alfred Prufrock": I am convinced that it would never have been called "Love Song" but for a title of Kipling's that stuck obstinately in my head: "The Love Song of Har Dyal".

However, the origin of the name Prufrock is not certain, and Eliot never remarked on its origin other than to claim he was unsure of how he came upon the name. Many scholars and indeed Eliot himself have pointed towards the autobiographical elements in the character of Prufrock, and Eliot at the time of writing the poem was in the habit of rendering his name as "T. Stearns Eliot", very similar in form to that of J. Alfred Prufrock. It is suggested that the name "Prufrock" came from Eliot's youth in St. Louis, Missouri, where the Prufrock-Litton Company, a large furniture store, occupied one city block downtown at 420–422 North Fourth Street. In a 1950 letter, Eliot said, "I did not have, at the time of writing the poem, and have not yet recovered, any recollection of having acquired this name in any way, but I think that it must be assumed that I did, and that the memory has been obliterated."

Epigraph

The draft version of the poem's epigraph comes from Dante's Purgatorio (XXVI, 147–148)

'sovegna vos a temps de ma dolor'.
Poi s'ascose nel foco che gli affina.

'be mindful in due time of my pain'.
Then dived he back into that fire which refines them.

He finally decided not to use this, but eventually used the quotation in the closing lines of his 1922 poem The Waste Land. The quotation that Eliot did choose comes from Dante also. Inferno (XXVII, 61–66) reads:

S`io credesse che mia risposta fosse
A persona che mai tornasse al mondo,
Questa fiamma staria senza piu scosse.
Ma perciocchè giammai di questo fondo
Non tornò vivo alcun, s'i'odo il vero,
Senza tema d'infamia ti rispondo.

If I but thought that my response were made
to one perhaps returning to the world,
this tongue of flame would cease to flicker.
But since, up from these depths, no one has yet
returned alive, if what I hear is true,
I answer without fear of being shamed.

In context, the epigraph refers to a meeting between Dante and Guido da Montefeltro, who was condemned to the eighth circle of Hell for providing counsel to Pope Boniface VIII, who wished to use Guido's advice for a nefarious undertaking. This encounter follows Dante's meeting with Ulysses, who himself is also condemned to the circle of the Fraudulent. According to Ron Banerjee, the epigraph serves to cast ironic light on Prufrock's intent. Like Guido, Prufrock had never intended his story to be told, and so by quoting Guido, Eliot reveals his view of Prufrock's love song.

Frederick Locke contends that Prufrock himself is suffering from multiple personalities of sorts, and that he embodies both Guido and Dante in the Inferno analogy. One is the storyteller; the other the listener who later reveals the story to the world. He posits, alternatively, that the role of Guido in the analogy is indeed filled by Prufrock, but that the role of Dante is filled by you, the reader, as in "Let us go then, you and I" (1). In that, the reader is granted the power to do as he pleases with Prufrock's love song.

Themes and interpretation

Because the poem is concerned primarily with the irregular musings of the narrator, it can be difficult to interpret. Laurence Perrine wrote, "[the poem] presents the apparently random thoughts going through a person's head within a certain time interval, in which the transitional links are psychological rather than logical". This stylistic choice makes it difficult to determine exactly what is literal and what is symbolic. On the surface, "The Love Song of J. Alfred Prufrock" relays the thoughts of a sexually frustrated middle-aged man who wants to say something but is afraid to do so, and ultimately does not. The dispute, however, lies in to whom Prufrock is speaking, whether he is actually going anywhere, what he wants to say, and to what the various images refer.

The intended audience is not evident. Some believe that Prufrock is talking to another person or directly to the reader, while others believe Prufrock's monologue is internal. Perrine writes "The 'you and I' of the first line are divided parts of Prufrock's own nature", while professor emerita of English Mutlu Konuk Blasing suggests that the "you and I" refers to the relationship between the dilemmas of the character and the author. Similarly, critics dispute whether Prufrock is going somewhere during the course of the poem. In the first half of the poem, Prufrock uses various outdoor images (the sky, streets, cheap restaurants and hotels, fog), and talks about how there will be time for various things before "the taking of a toast and tea", and "time to turn back and descend the stair." This has led many to believe that Prufrock is on his way to an afternoon tea, where he is preparing to ask this "overwhelming question". Others, however, believe that Prufrock is not physically going anywhere, but rather, is playing through it in his mind.

Perhaps the most significant dispute lies over the "overwhelming question" that Prufrock is trying to ask. Many believe that Prufrock is trying to tell a woman of his romantic interest in her, pointing to the various images of women's arms and clothing and the final few lines in which Prufrock laments that the mermaids will not sing to him. Others, however, believe that Prufrock is trying to express some deeper philosophical insight or disillusionment with society, but fears rejection, pointing to statements that express a disillusionment with society, such as "I have measured out my life with coffee spoons" (line 51). Many believe that the poem is a criticism of Edwardian society and Prufrock's dilemma represents the inability to live a meaningful existence in the modern world. McCoy and Harlan wrote "For many readers in the 1920s, Prufrock seemed to epitomize the frustration and impotence of the modern individual. He seemed to represent thwarted desires and modern disillusionment."

In general, Eliot uses imagery which is indicative of Prufrock's character, representing aging and decay. For example, "When the evening is spread out against the sky / Like a patient etherized upon a table" (lines 2–3), the "sawdust restaurants" and "cheap hotels", the yellow fog, and the afternoon "Asleep...tired... or it malingers" (line 77), are reminiscent of languor and decay, while Prufrock's various concerns about his hair and teeth, as well as the mermaids "Combing the white hair of the waves blown back / When the wind blows the water white and black," show his concern over aging.

Use of allusion

Like many of Eliot's poems, "The Love Song of J. Alfred Prufrock" makes numerous allusions to other works, which are often symbolic themselves.

  • In "Time for all the works and days of hands" (29) the phrase 'works and days' is the title of a long poem – a description of agricultural life and a call to toil – by the early Greek poet Hesiod.
  • "I know the voices dying with a dying fall" (52) echoes Orsino's first lines in Shakespeare's Twelfth Night.
  • The prophet of "Though I have seen my head (grown slightly bald) brought in upon a platter / I am no prophet — and here's no great matter" (81–2) is John the Baptist, whose head was delivered to Salome by Herod as a reward for her dancing (Matthew 14:1–11, and Oscar Wilde's play Salome).
  • "To have squeezed the universe into a ball" (92) and "indeed there will be time" (23) echo the closing lines of Marvell's 'To His Coy Mistress'. Other phrases such as, "there will be time" and "there is time" are reminiscent of the opening line of that poem: "Had we but world enough and time". Marvell's words in turn echo the General Prologue of Chaucer's Canterbury Tales, "whil I have tyme and space".
  • "'I am Lazarus, come from the dead'" (94) may be either the beggar Lazarus (of Luke 16) returning for the rich man who was not permitted to return from the dead to warn the brothers of a rich man about Hell, or the Lazarus (of John 11) whom Christ raised from the dead, or both.[26]
  • "Full of high sentence" (117) echoes Chaucer's description of the Clerk of Oxford in the General Prologue to The Canterbury Tales.
  • "There will be time to murder and create" is a biblical allusion to Ecclesiastes 3.
  • In the final section of the poem, Prufrock rejects the idea that he is Prince Hamlet, suggesting that he is merely "an attendant lord" (112) whose purpose is to "advise the prince" (114), a likely allusion to Polonius — Polonius being also "almost, at times, the Fool."
  • "Among some talk of you and me" may be a reference to Quatrain 32 of Edward FitzGerald's translation of the Rubaiyat of Omar Khayyam ("There was a Door to which I found no Key / There was a Veil past which I could not see / Some little Talk awhile of Me and Thee / There seemed — and then no more of Thee and Me.")
  • "I have heard the mermaids singing, each to each" has been suggested transiently to be a poetic allusion to John Donne's 'Song' (Go and catch a falling star) or more likely Gérard De Nervado's 'El Desdichado', and this discussion used to illustrate and explore the intentional fallacy and the place of poet's intention in critical inquiry.

 

Gerard Manley Hopkins

From Wikipedia, the free encyclopedia
 

Gerard Manley Hopkins

GerardManleyHopkins.jpg
ChurchLatin Church
Orders
OrdinationSeptember 1877
Personal details
Born28 July 1844
Stratford, Essex, England
Died8 June 1889 (aged 44)
Dublin, Ireland
BuriedGlasnevin Cemetery, Dublin, Ireland
NationalityBritish
DenominationRoman Catholic
Occupation
  • Poet
  • Jesuit priest
  • academic
EducationHighgate School
Alma materHeythrop College, London
Balliol College, Oxford

Gerard Manley Hopkins SJ (28 July 1844 – 8 June 1889) was an English poet and Jesuit priest, whose posthumous fame established him among the leading Victorian poets. His manipulation of prosody – particularly his concept of sprung rhythm – established him as an innovative writer of verse, as did his technique of praising God through vivid use of imagery and nature. Only after his death did Robert Bridges begin to publish a few of Hopkins's mature poems in anthologies, hoping to prepare the way for wider acceptance of his style. By 1930 his work was recognised as one of the most original literary accomplishments of his century. It had a marked influence on such leading 20th-century poets as T. S. Eliot, Dylan Thomas, W. H. Auden, Stephen Spender and Cecil Day-Lewis.

Early life and family

Gerard Manley Hopkins was born in Stratford, Essex (now in Greater London), as the eldest of probably nine children to Manley and Catherine Hopkins, née Smith. He was christened at the Anglican church of St John's, Stratford. His father founded a marine insurance firm and at one time served as Hawaiian consul-general in London. He was also for a time churchwarden at St John-at-Hampstead. His grandfather was the physician John Simm Smith, a university colleague of John Keats, and close friend of the eccentric philanthropist Ann Thwaytes. One of his uncles was Charles Gordon Hopkins, a politician of the Hawaiian Kingdom.

As a poet, Hopkins's father published works including A Philosopher's Stone and Other Poems (1843), Pietas Metrica (1849), and Spicelegium Poeticum, A Gathering of Verses by Manley Hopkins (1892). He reviewed poetry for The Times and wrote one novel. Catherine (Smith) Hopkins was the daughter of a London physician, particularly fond of music and of reading, especially German philosophy, literature and the novels of Dickens. Both parents were deeply religious high-church Anglicans. Catherine's sister, Maria Smith Giberne, taught her nephew Gerard to sketch. The interest was supported by his uncle, Edward Smith, his great-uncle Richard James Lane, a professional artist, and other family members. Hopkins's initial ambition was to be a painter – he would continue to sketch throughout his life and was inspired as an adult by the work of John Ruskin and the Pre-Raphaelites.

Hopkins became a skilled draughtsman. He found his early training in visual art supported his later work as a poet. His siblings were much inspired by language, religion and the creative arts. Milicent (1849–1946) joined an Anglican sisterhood in 1878. Kate (1856–1933) would help Hopkins publish the first edition of his poetry. Hopkins's youngest sister Grace (1857–1945) set many of his poems to music. Lionel (1854–1952) became a world-famous expert on archaic and colloquial Chinese. Arthur (1848–1930) and Everard (1860–1928) were highly successful artists. Cyril (1846–1932) would join his father's insurance firm.

Hopkins, painted 24 July 1866

Manley Hopkins moved his family to Hampstead in 1852, near where John Keats had lived 30 years before and close to the green spaces of Hampstead Heath. When he was ten years old, Gerard was sent to board at Highgate School (1854–1863). While studying Keats's poetry, he wrote "The Escorial" (1860), his earliest extant poem. Here he practised early attempts at asceticism. He once argued that most people drank more liquids than they really needed and bet that he could go without drinking for a week. He persisted until his tongue was black and he collapsed at drill. On another occasion he abstained from salt for a week. Among his teachers at Highgate was Richard Watson Dixon, who became an enduring friend and correspondent. Of the older pupils Hopkins recalls in his boarding house, the poet Philip Stanhope Worsley won the Newdigate Prize.

Oxford and priesthood

Hopkins studied classics at Balliol College, Oxford (1863–1867). He began his time in Oxford as a keen socialite and prolific poet, but seems to have alarmed himself with resulting changes in his behaviour. There he forged a lifelong friendship with Robert Bridges (later Poet Laureate of the United Kingdom), which would be important to his development as a poet and in establishing his posthumous acclaim. Hopkins was deeply impressed with the work of Christina Rossetti, who became one of his great contemporary influences and met him in 1864. During this time he studied with the writer and critic Walter Pater, who tutored him in 1866 and remained a friend until Hopkins left Oxford for the second time in October 1879.

Alfred William Garrett, William Alexander Comyn Macfarlane and Gerard Manley Hopkins (left to right) by Thomas C. Bayfield, 1866

In a journal entry of 6 November 1865, Hopkins declared an ascetic intention for his life and work: "On this day by God's grace I resolved to give up all beauty until I had His leave for it." On 18 January 1866, Hopkins composed his most ascetic poem, The Habit of Perfection. On 23 January, he included poetry in a list of things to be given up for Lent. In July, he decided to become a Roman Catholic and travelled to Birmingham in September to consult the leader of the Oxford converts, John Henry Newman. Newman received him into the Roman Catholic Church on 21 October 1866.

The decision to convert estranged Hopkins from his family and from a number of acquaintances. After graduating in 1867, he was provided by Newman with a teaching post at the Oratory in Birmingham. While there he began to study the violin. On 5 May 1868 Hopkins firmly "resolved to be a religious." Less than a week later, he made a bonfire of his poetry and gave it up almost entirely for seven years. He also felt a call to enter the ministry and decided to become a Jesuit. He paused first to visit Switzerland, which officially forbade Jesuits to enter.

In September 1868 Hopkins began his Jesuit novitiate at Manresa House, Roehampton, under the guidance of Alfred Weld. Two years later he moved to St Mary's Hall, Stonyhurst, for philosophical studies, taking vows of poverty, chastity and obedience on 8 September 1870. He felt that his interest in poetry had stopped him devoting himself wholly to religion. However, on reading Duns Scotus in 1872, he saw how the two need not conflict. He continued to write a detailed prose journal in 1868–1875. Unable to suppress a desire to describe the natural world, he also wrote music, sketched, and for church occasions, wrote "verses", as he called them. He later wrote sermons and other religious pieces.

In 1874 Hopkins returned to Manresa House to teach classics. While studying in the Jesuit house of theological studies, St Beuno's College, near St Asaph in North Wales, he was asked by his religious superior to write a poem to commemorate the foundering of a German ship in a storm. So in 1875 he took up poetry once more to write a lengthy piece, "The Wreck of the Deutschland", inspired by the Deutschland incident, a maritime disaster in which 157 people died, including five Franciscan nuns who had been leaving Germany due to harsh anti-Catholic laws. The work displays both the religious concerns and some of the unusual metre and rhythms of his subsequent poetry not present in his few remaining early works. It not only depicts the dramatic events and heroic deeds, but tells of him reconciling the terrible events with God's higher purpose. The poem was accepted but not printed by a Jesuit publication. This rejection fed his ambivalence about his poetry, most of which remained unpublished until after his death.

Blue plaque commemorating Hopkins in Roehampton, London

Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population." The brilliant student who had left Oxford with first-class honours failed his final theology exam. This almost certainly meant that despite his ordination in 1877, Hopkins would not progress in the order. In 1877 he wrote God's Grandeur, an array of sonnets that included "The Starlight Night". He finished "The Windhover" only a few months before his ordination. His life as a Jesuit trainee, though rigorous, isolated and sometimes unpleasant, at least had some stability; the uncertain and varied work after ordination was even harder on his sensibilities. In October 1877, not long after completing "The Sea and the Skylark" and only a month after his ordination, Hopkins took up duties as sub-minister and teacher at Mount St Mary's College near Sheffield. In July 1878 he became curate at the Jesuit church in Mount Street, London, and in December that of St Aloysius's Church, Oxford, then moving to Manchester, Liverpool and Glasgow. While ministering in Oxford, he became a founding member of The Newman Society, established in 1878 for Catholic members of the University of Oxford. He taught Greek and Latin at Mount St Mary's College, Sheffield, and Stonyhurst College, Lancashire.

In the late 1880s Hopkins met Father Matthew Russell, the Jesuit founder and editor of the Irish Monthly magazine, who presented him to Katharine Tynan and W. B. Yeats.

In 1884 he became a professor of Greek and Latin at University College Dublin. His English roots and disagreement with the Irish politics of the time, along with his small stature (5 ft 2 in or 1.57 m), unprepossessing nature and personal oddities, reduced his effectiveness as a teacher. This and his isolation in Ireland deepened a gloom that was reflected in his poems of the time, such as "I Wake and Feel the Fell of Dark, not Day". They came to be known as the "terrible sonnets", not for their quality but according to Hopkins's friend Canon Richard Watson Dixon, because they reached the "terrible crystal", meaning they crystallised the melancholic dejection that plagued the later part of Hopkins's life.

Final years

Several issues led to a melancholic state and restricted his poetic inspiration in his last five years. His workload was heavy. He disliked living in Dublin, away from England and friends. He was disappointed at how far the city had fallen from its Georgian elegance of the previous century. His general health suffered and his eyesight began to fail. He felt confined and dejected. As a devout Jesuit, he found himself in an artistic dilemma. To subdue an egotism that he felt would violate the humility required by his religious position, he decided never to publish his poems. But Hopkins realised that any true poet requires an audience for criticism and encouragement. This conflict between his religious obligations and his poetic talent made him feel he had failed at both.

After several years' ill health and bouts of diarrhoea, Hopkins died of typhoid fever in 1889 and was buried in Glasnevin Cemetery, after a funeral in St Francis Xavier Church in Gardiner Street, located in Georgian Dublin. He is thought to have suffered throughout his life from what today might be labelled bipolar disorder or chronic unipolar depression, and battled a deep sense of melancholic anguish. However, his last words on his death bed were, "I am so happy, I am so happy. I loved my life." He was 44 years of age.

Poetry

"The sonnets of desolation"

According to John Bayley, "All his life Hopkins was haunted by the sense of personal bankruptcy and impotence, the straining of 'time's eunuch' with no more to 'spend'... " a sense of inadequacy, graphically expressed in his last sonnets. Toward the end of his life, Hopkins suffered several long bouts of depression. His "terrible sonnets" struggle with problems of religious doubt. He described them to Bridges as "[t]he thin gleanings of a long weary while."

"Thou Art Indeed Just, Lord" (1889) echoes Jeremiah 12:1 in asking why the wicked prosper. It reflects the exasperation of a faithful servant who feels he has been neglected, and is addressed to a divine person ("Sir") capable of hearing the complaint, but seemingly unwilling to listen. Hopkins uses parched roots as a metaphor for despair.

The image of the poet's estrangement from God figures in "I wake and feel the fell of dark, not day", in which he describes lying awake before dawn, likening his prayers to "dead letters sent To dearest him that lives alas! away." The opening line recalls Lamentations 3:2: "He hath led me, and brought me into darkness, but not into light."

"No Worst, There is None" and "Carrion Comfort" are also counted among the "terrible sonnets".

Sprung rhythm

"Pied Beauty"

Glory be to God for dappled things—
 For skies of couple-colour as a brinded cow;
 For rose-moles all in stipple upon trout that swim;
Fresh-firecoal chestnut-falls; finches' wings;
 Landscape plotted and pieced—fold, fallow, and plough;
 And áll trádes, their gear and tackle and trim.

All things counter, original, spare, strange;
 Whatever is fickle, freckled (who knows how?)
 With swift, slow; sweet, sour; adazzle, dim;
He fathers-forth whose beauty is past change:
 Praise him.

"Pied Beauty" written 1877.

Much of Hopkins's historical importance has to do with the changes he brought to the form of poetry, which ran contrary to conventional ideas of metre. Prior to Hopkins, most Middle English and Modern English poetry was based on a rhythmic structure inherited from the Norman side of English literary heritage. This structure is based on repeating "feet" of two or three syllables, with the stressed syllable falling in the same place on each repetition. Hopkins called this structure "running rhythm", and although he wrote some of his early verse in running rhythm, he became fascinated with the older rhythmic structure of the Anglo-Saxon tradition, of which Beowulf is the most famous example.

Hopkins called his own rhythmic structure sprung rhythm. Sprung rhythm is structured around feet with a variable number of syllables, generally between one and four syllables per foot, with the stress always falling on the first syllable in a foot. It is similar to the "rolling stresses" of Robinson Jeffers, another poet who rejected conventional metre. Hopkins saw sprung rhythm as a way to escape the constraints of running rhythm, which he said inevitably pushed poetry written in it to become "same and tame". In this way, Hopkins sprung rhythm can be seen as anticipating much of free verse. His work has no great affinity with either of the contemporary Pre-Raphaelite and neo-romanticism schools, although he does share their descriptive love of nature and he is often seen as a precursor to modernist poetry, or as a bridge between the two poetic eras.

Use of language

The language of Hopkins's poems is often striking. His imagery can be simple, as in Heaven-Haven, where the comparison is between a nun entering a convent and a ship entering a harbour out of a storm. It can be splendidly metaphysical and intricate, as it is in As Kingfishers Catch Fire, where he leaps from one image to another to show how each thing expresses its own uniqueness, and how divinity reflects itself through all of them.

Hopkins was a supporter of linguistic purism in English. In an 1882 letter to Robert Bridges, Hopkins writes: "It makes one weep to think what English might have been; for in spite of all that Shakespeare and Milton have done... no beauty in a language can make up for want of purity." He took time to learn Old English, which became a major influence on his writing. In the same letter to Bridges he calls Old English "a vastly superior thing to what we have now."

He uses many archaic and dialect words but also coins new words. One example of this is twindles, which seems from its context in Inversnaid to mean a combination of twines and dwindles. He often creates compound adjectives, sometimes with a hyphen (such as dapple-dawn-drawn falcon) but often without, as in rolling level underneath him steady air. This use of compound adjectives, similar to the Old English use of compounds nouns, concentrates his images, communicating to his readers the instress of the poet's perceptions of an inscape.

Added richness comes from Hopkins's extensive use of alliteration, assonance, onomatopoeia and rhyme, both at the end of lines and internally as in:

As kingfishers catch fire, dragonflies draw flame;
As tumbled over rim in roundy wells
Stones ring; like each tucked string tells, each hung bell's
Bow swung finds tongue to fling out broad its name;

Hopkins was influenced by the Welsh language, which he had acquired while studying theology at St Beuno's near St Asaph. The poetic forms of Welsh literature and particularly cynghanedd, with its emphasis on repeating sounds, accorded with his own style and became a prominent feature of his work. This reliance on similar-sounding words with close or differing senses means that his poems are best understood if read aloud. An important element in his work is Hopkins's own concept of inscape, which was derived in part from the medieval theologian Duns Scotus. Anthony Domestico explains,

Inscape, for Hopkins, is the charged essence, the absolute singularity that gives each created thing its being; instress is both the energy that holds the inscape together and the process by which this inscape is perceived by an observer. We instress the inscape of a tulip, Hopkins would say, when we appreciate the particular delicacy of its petals, when we are enraptured by its specific, inimitable shade of pink."

The Windhover aims to depict not the bird in general, but instead one instance and its relation to the breeze. This is just one interpretation of Hopkins's most famous poem, one which he felt was his best.


I caught this morning morning's minion, king-
 dom of daylight's dauphin, dapple-dawn-drawn Falcon, in his riding
 Of the rolling level underneath him steady air, and striding
High there, how he rung upon the rein of a wimpling wing
In his ecstasy! then off, off forth on swing,
 As a skate's heel sweeps smooth on a bow-bend: the hurl and gliding
 Rebuffed the big wind. My heart in hiding
Stirred for a bird, — the achieve of, the mastery of the thing!

The first stanza of "The Windhover"
written 30 May 1877, published 1918.

During his lifetime, Hopkins published few poems. It was only through the efforts of Robert Bridges that his works were seen. Despite Hopkins burning all his poems on entering the Jesuit novitiate, he had already sent some to Bridges, who with some other friends, was one of the few people to see many of them for some years. After Hopkins's death they were distributed to a wider audience, mostly fellow poets, and in 1918 Bridges, by then poet laureate, published a collected edition; an expanded edition, prepared by Charles Williams, appeared in 1930, and a greatly expanded edition by William Henry Gardner appeared in 1948 (eventually reaching a fourth edition, 1967, with N. H. Mackenzie).

Notable collections of Hopkins's manuscripts and publications are in Campion Hall, Oxford; the Bodleian Library, Oxford; and the Foley Library at Gonzaga University in Spokane, Washington.

Influences

Erotic

Timothy d'Arch Smith, antiquarian bookseller, ascribes to Hopkins suppressed erotic impulses which he views as taking on a degree of specificity after Hopkins met Robert Bridges's distant cousin, friend, and fellow Etonian Digby Mackworth Dolben, "a Christian Uranian". Robert Martin asserts that when Hopkins first met Dolben, on Dolben's 17th birthday in Oxford in February 1865, it "was, quite simply, the most momentous emotional event of [his] undergraduate years, probably of his entire life." According to Robert Martin, "Hopkins was completely taken with Dolben, who was nearly four years his junior, and his private journal for confessions the following year proves how absorbed he was in imperfectly suppressed erotic thoughts of him." Martin also considers it "probable that [Hopkins] would have been deeply shocked at the reality of sexual intimacy with another person."

Gerard Manley Hopkins

Hopkins composed two poems about Dolben, "Where art thou friend" and "The Beginning of the End". Robert Bridges, who edited the first edition of Dolben's poems as well as Hopkins's, cautioned that the second poem "must never be printed," though Bridges himself included it in the first edition (1918). Another indication of the nature of his feelings for Dolben is that Hopkins's high Anglican confessor seems to have forbidden him to have any contact with Dolben except by letter. Hopkins never saw Dolben again after the latter's short visit to Oxford during which they met, and any continuation of their relationship was abruptly ended by Dolben's drowning two years later in June 1867. Hopkins's feeling for Dolben seems to have cooled by that time, but he was nonetheless greatly affected by his death. "Ironically, fate may have bestowed more through Dolben's death than it could ever have bestowed through longer life ... [for] many of Hopkins's best poems – impregnated with an elegiac longing for Dolben, his lost beloved and his muse – were the result." Hopkins's relationship with Dolben is explored in the novel The Hopkins Conundrum.

Some of Hopkins's poems, such as The Bugler's First Communion and Epithalamion, arguably embody homoerotic themes, although the second poem was arranged by Robert Bridges from extant fragments. One contemporary critic, M. M. Kaylor, argued for Hopkins's inclusion with the Uranian poets, a group whose writings derived, in many ways, from prose works of Walter Pater, Hopkins's academic coach for his Greats exams and later a lifelong friend.

Some critics have argued that homoerotic readings are either highly tendentious, or that they can be classified under the broader category of "homosociality", over the gender, sexual-specific "homosexual" term. Hopkins's journal writings, they argue, offer a clear admiration for feminised beauty. In his book Hopkins Reconstructed (2000), Justus George Lawler criticises Robert Martin's controversial biography Gerard Manley Hopkins: A Very Private Life (1991) by suggesting that Martin "cannot see the heterosexual beam... for the homosexual biographical mote in his own eye... it amounts to a slanted eisegesis". The poems that elicit homoerotic readings can be read not merely as exercises in sublimation but as powerful renditions of religious conviction, a conviction that caused strain in his family and even led him to burn some poems that he felt were unnecessarily self-centred. Julia Saville's book A Queer Chivalry views the religious imagery in the poems as Hopkins's way of expressing the tension with homosexual identity and desire.

Christopher Ricks notes that Hopkins engaged in a number of penitential practices, "but all of these self-inflictions were not self-inflictions to him, and they are his business – or are his understanding of what it was for him to be about his Father's business." Ricks takes issue with Martin's apparent lack of appreciation of the importance of the role of Hopkins's religious commitment to his writing, and cautions against assigning a priority of influence to any sexual instincts over other factors such as Hopkins's estrangement from his family. Biographer Paul Mariani finds in Hopkins poems "an irreconcilable tension – on the one hand, the selflessness demanded by Jesuit discipline; on the other, the seeming self-indulgence of poetic creation."

Isolation

Hopkins spent the last five years of his life as a classics professor at University College Dublin. Hopkins's isolation in 1885 was multiple: a Jesuit distanced from his Anglican family and his homeland, an Englishman teaching in Dublin during a time of political strife, an unpublished poet striving to reconcile his artistic and religious callings. The poem "To seem the stranger" was written in Ireland between 1885 and 1886 and is a poem of isolation and loneliness.

Influence on others

Ricks called Hopkins "the most original poet of the Victorian age." Hopkins is considered as influential as T. S. Eliot in initiating the modern movement in poetry. His experiments with elliptical phrasing and double meanings and quirky conversational rhythms turned out to be liberating to poets such as W. H. Auden and Dylan Thomas.

The Gerard Manley Hopkins Building in University College Dublin is named after him.

Native American use of fire in ecosystems

From Wikipedia, the free encyclopedia

Prior to European colonization of the Americas, indigenous peoples used controlled burns to modify the landscape. The controlled fires were part of the environmental cycles and maintenance of wildlife habitats that sustained the cultures and economies of the Indigenous peoples of the Americas. What was initially perceived by colonists as "untouched, pristine" wilderness in North America was actually the cumulative result of those occasional managed fires creating an intentional mosaic of grasslands and forests across North America, sustained and managed by the original Peoples of the landbase.

Radical disruption of Indigenous burning practices occurred with European colonization and forced relocation of those who had historically maintained the landscape. Some colonists understood the traditional use and potential benefits of low-intensity broadcast burns ("Indian-type" fires), but others feared and suppressed them. In the 1880s, impacts of colonization had devastated indigenous populations, and fire exclusion had become more widespread. By the early 20th century, fire suppression had become the official US federal policy. Understanding pre-colonization land management and the traditional knowledge held by the Indigenous peoples who practiced it provides an important basis for current re-engagement with the landscape and is critical for the correct interpretation of the ecological basis for vegetation distribution.

Human-shaped landscape

Authors such as William Henry Hudson, Longfellow, Francis Parkman, and Thoreau contributed to the widespread myth that pre-Columbian North America was a pristine, natural wilderness, "a world of barely perceptible human disturbance.” At the time of these writings, however, enormous tracts of land had already been allowed to succeed to climax due to the reduction in anthropogenic fires after the depopulation of Native peoples from epidemics of diseases introduced by Europeans in the 16th century, forced relocation, and warfare. Prior to the arrival of Europeans, Native Americans had played a major role in determining the diversity of their ecosystems.

The most significant type of environmental change brought about by Precolumbian human activity was the modification of vegetation. [...] Vegetation was primarily altered by the clearing of forest and by intentional burning. Natural fires certainly occurred but varied in frequency and strength in different habitats. Anthropogenic fires, for which there is ample documentation, tended to be more frequent but weaker, with a different seasonality than natural fires, and thus had a different type of influence on vegetation. The result of clearing and burning was, in many regions, the conversion of forest to grassland, savanna, scrub, open woodland, and forest with grassy openings. (William M. Denevan)

Fire was used to keep large areas of forest and mountains free of undergrowth for hunting or travel, or to create berry patches.

Grasslands and savannas

Fire regimes of United States plants. Savannas have regimes of a few years: blue, pink, and light green areas.

When first encountered by Europeans, many ecosystems were the result of repeated fires every one to three years, resulting in the replacement of forests with grassland or savanna, or opening up the forest by removing undergrowth. Terra preta soils, created by slow burning, are found mainly in the Amazon basin, where estimates of the area covered range from 0.1 to 0.3%, or 6,300 to 18,900 km² of low forested Amazonia to 1.0% or more.

There is some argument about the effect of human-caused burning when compared to lightning in western North America. As Emily Russell (1983) has pointed out, “There is no strong evidence that Indians purposely burned large areas....The presence of Indians did, however, undoubtedly increase the frequency of fires above the low numbers caused by lightning.” As might be expected, Indian fire use had its greatest impact “in local areas near Indian habitations.”

Reasons for and benefits of burning

Reasons given for controlled burns in pre-contact ecosystems are numerous and well thought out. They include:

  • Facilitating agriculture by rapidly recycling mineral-rich ash and biomass.
  • Increasing nut production in wild/wildcrafted orchards by darkening the soil layer with carbonized leaf litter, decreasing localized albedo, and increasing the average temperature in spring, when nut flowers and buds would be sensitive to late frosts.
  • Promoting the regrowth of fire-adapted food and utility plants by initiating seed germination or coppicing – shrub species like osier, willow, hazel, Rubus, and others have their lifespan extended and productivity increased through controlled cutting (burning) of branch stems.
  • Facilitating hunting by clearing underbrush and fallen limbs, allowing for more silent passage and stalking through the forest, as well as increasing visibility of game and clear avenues for projectiles.
  • Facilitating travel by reducing impassible brambles, underbrush and thickets.
  • Decreasing the risk of larger scale, catastrophic fires which consume decades of built-up fuel.
  • Increasing population of game animals by creating habitat in grasslands or increasing understory habitat of fire-adapted grass forage (in other words, wildcrafted pasturage) for deer, lagomorphs, bison, extinct grazing megafauna like mammoths, rhinoceros, camelids and others, the nearly extinct prairie chicken; and the populations of nut-consuming species like rodents, turkey and bear and notably the passenger pigeon through increased nut production (above); as well as the populations of their predators, i.e. mountain lions, lynx, bobcats, wolves, etc.
  • Increasing the frequency of regrowth of beneficial food and medicine plants, like clearing-adapted species like cherry, plum, and others.
  • Decreasing tick and biting insect populations by destroying overwintering instars and eggs.
  • Smoke density cools river temperatures and decreases evapotranspiration by plants, which increases river flow.
  • Rivers cooled by smoke density alert salmon that they may begin upstream migration.

Impacts of European settlement

By the time that European explorers first arrived in North America, millions of acres of "natural" landscapes were already manipulated and maintained for human use. Fires indicated the presence of humans to many European explorers and settlers arriving on ship. In San Pedro Bay in 1542, chaparral fires provided that signal to Juan Rodríguez Cabrillo, and later to others across all of what would be named California.

In the American west, it is estimated that 184,737 hectares (465,495 aces) burned annually pre-settlement in what is now Oregon and Washington.

By the 17th century, native populations were on the verge of collapse due to the genocidal structure of settler colonialism. Many colonists often either deliberately set wildfires and/or allowed out of control fires to "run free." Also, sheep and cattle owners, as well as shepherds and cowboys, often set the alpine meadows and prairies on fire at the end of the grazing season to burn the dried grasses, reduce brush, and kill young trees, as well as encourage the growth of new grasses for the following summer and fall grazing season. Changes in management regimes had subsequent changes in Native American diets, along with the introduction of alcohol has also had profound negative effects on indigenous communities. As Native people were forced off their traditional landbases or killed, traditional land management practices were abandoned and were eventually made illegal by settler governance.

By the 19th century, many Indigenous nations had been forced to sign treaties with the federal government and relocate to reservations, which were sometimes hundreds of miles away from their ancestral homelands. In addition to violent and forced removal, fire suppression would become part of colonial methods of removal and genocide. As sociologist Kari Norgaard has shown, "Fire suppression was mandated by the very first session of the California Legislature in 1850 during the apex of genocide in the northern part of the state." For example, the Karuk peoples of Northern California "burn [the forest] to enhance the quality of forest food species like elk, deer, acorns, mushrooms, and lilies, as well as basketry materials such as hazel and willow, but also keep travel routes open.” When such relationships to their environment were made illegal through fire suppression, it would have dramatic consequences on their methods of relating to one another, their environment, their food sources, and their educational practices. Thus, many scholars have argued that fire suppression can be seen as a form of "Colonial Ecological Violence," "which results in particular risks and harms experienced by Native peoples and communities."

Through the turn of the 20th century, settlers continued to use fire to clear the land of brush and trees in order to make new farm land for crops and new pastures for grazing animals – the North American variation of slash and burn technology – while others deliberately burned to reduce the threat of major fires – the so‑called "light burning" technique. Light burning is also been called "Paiute forestry," a direct but derogatory reference to southwestern tribal burning habits. The ecological impacts of settler fires were vastly different than those of their Native American predecessors, and further, Native fire practices were largely made illegal at the beginning of the 20th Century with the passage of the Weeks Act in 1911.

Altered fire regimes

Removal of indigenous populations and their controlled burning practices have resulted in major ecological changes, including increased severity of wild fires, especially in combination with Climate change. Attitudes towards Native American-type burning have shifted in recent times, and Tribal agencies and organizations, now with fewer restrictions placed on them by the colonists, have resumed their traditional use of fire practices in a modern context by reintroducing fire to fire-adapted ecosystems, on and adjacent to, tribal lands. Many foresters and ecologists have also recognized the importance of Native fire practices. They are now learning from traditional fire practitioners and using controlled burns to reduce fuel accumulations, change species composition, and manage vegetation structure and density for healthier forests and rangelands.

Inequality (mathematics)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Inequality...