Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Horses by edwin muir analysis
Horses by edwin muir analysis
Edwin muir poem the horses sparknotes
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Horses by edwin muir analysis
Good and Evil in The Horses
The concepts of good and evil resonate throughout the work of the Scottish poet Edwin Muir. In Muir’s important poem “The Horses,” guilt and innocence, good and evil, are also in the plainest view. But the poem is not sabotaged artistically because of it, as so many such poems are. “The Horses” is about the unexpected return, after an apocalypse, of new horses that restore the “long lost archaic companionship” with the surviving humans. The narrator condemns the “old bad world” that wreaked the damage:
Barely a twelvemonth after The seven days war that put the world to
sleep, Late in the evening the strange horses came. By then we had made our convenant with
silence, But in the first few days it was so still We listened to our breathing and were afraid. On the second day The radios failed; we turned the knobs; no
answer. But on the third day a warship passed us,
heading north, Dead bodies piled on the deck. On the sixth
day A plane plunged over us into the sea.
Thereafter Nothing. The radios dumb. And still they stand in corners of our
kitchens, And stand, perhaps, turned on, in a million
rooms, All over the world. But now if they should
speak, If on a sudden they should speak again If on the stroke of noon a voice should speak, We would not listen, we would not let it
bring That old bad world that swallowed its
children quick At one great gulp. We would not have it
again . . .
Have Armageddon and its aftermath ever been more powerfully, more palpably imagined? And yet, I do not think that the poem’s extraordinary vividness is the greatest strength of “The Horses.” Its special power is in the way cataclysm evokes Muir’s most abiding theme: the renewal of that “long-lost archaic” bond between life and the world even in the face of catastrophe (“Our life is changed; their coming our beginning”).
Cormac McCarthy’s novel All The Pretty Horses depicts the constant search for justice in a world plagued with injustice. John Grady, while never given the justice owed to him, never gives up on his search for a place wherein he can find justice. Through John Grady’s experiences we can more clearly view the idea that, even though you may never find justice in the world sometimes it’s more important to focus on your quest for justice than your outcome.
in G.K. Chesterton's compelling poem, The Ballad of the White Horse. During a time when the
When individuals face obstacles in life, there is often two ways to respond to those hardships: some people choose to escape from the reality and live in an illusive world. Others choose to fight against the adversities and find a solution to solve the problems. These two ways may lead the individuals to a whole new perception. Those people who decide to escape may find themselves trapped into a worse or even disastrous situation and eventually lose all of their perceptions and hops to the world, and those who choose to fight against the obstacles may find themselves a good solution to the tragic world and turn their hopelessness into hopes. Margaret Laurence in her short story Horses of the Night discusses the idea of how individual’s responses
As the speaker comes to understand the origins of the carousel and the mule, they notice that “The sky did not darken with this news / nor did a general silence fall on the strollers” in the park around them and that “no one even paused to look [their] way” (13-14, 16). These specific phrases in relation to the speaker displays how the speaker themselves are alone in this realization, creating an emotion of loneliness surrounding them. No one in the surrounding area seems to care enough about the plight of the blind mule and how it had been used for human entertainment, illustrating how people’s ignorance leaves those who are knowledgeable alone with nothing but their thoughts. Also, as the speaker was leaving the scene of the carousel at the park, they sang softly to themselves “Poor blind beast… poor blind me, poor blind earth turning blindly on its side” in reflection of the newfound awareness for the world around them (34). The specific way in which this phrase was worded coupled with the language used conjures an emotion of pity that the speaker feels towards the themselves, the mule, and the Earth. The speaker sees how the people around them are completely blind to the darker and less appealing parts of the world, choosing instead to ignore the open sources of information that is
Sitting in their cottage, mayhap talking of the soldier brother, there fell upon the ears of these defenseless home-keepers strange sounds: the galloping of horses, the clanging of swords, frequent shots, sharp, quick commands. They wondered what all this clamor could mean, and rushing to the porch, they saw companies of men clad in blue, all riding in hot haste toward the bridge over the creek. They were beating and spurring their brutes [mules], which seemed weary under their human burdens, and in their dumb way resenting the cruel and harsh measures used to drive them to greater and more strenuous effort.
Rhetorical analysis is utilized throughout the novella to assert Johnson’s main message of the beauty and danger of nature. Nature is only able to accept man when man complies with nature’s laws. Although nature’s spoils must be utilized to ensure survival in the desirous wild, it is not always accepting of man’s measures for survival: “It was only when you left it alone that a tree might consider you a friend. After the blade bit in, you had yourself a war” (14-15). The use of personification in this quote helps the reader to identify nature’s menace. By using the word “war”, Johnson signifies the impending doom that some men face once they challenge nature’s concrete laws.
The poem begins by describing the lunatic as a man with very animal tendencies, “with starting pace” and “with wide and hollow eyes” (lines 2-3) These characteristics alone give the reader a vivid image of how this man acts, and immediately sets low expectations for his character in a social and intellectual sense. His primitivism shows as “his cold bed upon the mountain turf” (6) is mentioned, furthering the image of a wildly sav...
Adam Zagajewski begins his poem,”Try to Praise the Mutilated World,” by attempting to bring the thoughts of his reader back to the times of which he or she enjoyed the long summer days of peace. He does this by encouraging his readers to “ Remember June’s long days, and wild strawberries, drops of wine, the dew. The nettles that methodically overgrow the abandoned homesteads of exiles.” (Zagajewski) Zagajewski begins his poem invoking thoughts of peace to bring the reader into remembrance of the good times before the bad and tells that,” You must praise the mutilated world.” (Zagajewski) The journey the reader takes during that time of reading the poem, begins with...
The Lord Of The Rings: The Fellowship Of The Ring is no doubt one of
In the first stanza of the poem the speaker describes the fearful dream she had. Bogan introduces the symbol of a mighty horse that embodies the fear and retribution carried from the speaker's childhood, fear and retribution that have been "kept for thirty-five years" (3). Bogan effectively uses metaphorical language as she describes the fear personified inthe horse as it "poured through his mane" (3) and the retribution as it "breathed through his nose" (4). The source of her fear is unclear, but it may be that the horse is a symbol of life that can be both beautiful and terrifying. The imagery created when the speaker tells us, "the terrible horse began / To paw at the air, and make for me with his blows" (1-2) describes a sense of entrapment as life corners her and spews forth repressed fear and retribution, emotions that must be faced.
Samuel Taylor Coleridge’s “Kubla Khan” is a short poem that depicts “the Author[’s]” dream as a result of reading a book called Purchas’s Pilgrimage and falling into an anodyne (opium) induced sleep. Coleridge was in fact high on opium when he composed this story from unconscious composition via a dream. He then later put his vision to words. Coleridge did not intend himself to be directly portrayed by the readers as “the Author” character depicted in the poem. The public’s reaction to the poem then and today, why Coleridge has set up “the Author,” as well as why Coleridge chose the two part introduction/dream format play a large role in how the poem should be analyzed in order to investigate its true purpose and meaning.
Kubey, Robert, and Mihaly Csikszentmihalyi. "Television Addiction Is No Mere Metaphor." Scientific America. Web. 25 Feb. 2011.
In the poem “Darkness” by Lord Byron, he begins his poem by saying “I had a dream, which was not all a dream” immediately leaving the reader to suspect that the rest of what they were about to read was his interpretation of a true story or event (line 1). The eruption of Mt. Tambora caused Byron to picture the breakdown of mankind and nature in the face of the end of the world and how they discarded their beliefs in the face of the mortality.
In Marie Winn’s Essay “Television: The Plug In Drug,” she states, “Television’s contribution to family life has been an equivocal one.” Winn focuses on the issue of television's influence in the lives of American families. Her emphasis is on the medium's influence on children. Although she makes a strong case for the negative influence of television, she fails to consider all of the benefits television has brought to American families. On its own, the television is neither bad nor good. It offers many benefits: awareness, entertainment, and relaxation. Depending how the television is used, it can have a positive, or negative, effect on the family.
And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. (Genesis 3:4-5)