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Theme of death in literature
Interrelationship between literature and society
Interrelationship between literature and society
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What does it mean to be a human being? Although the answer to that has been a concern for many writers from ancient times to the present, John Donne and Bernard Malamud endeavored the topic in their literary works, Meditation XVII and The Bill. John Donne, the author of Meditation XVII discusses the topic of death and mourning, while using a meditative tone. On the other hand, Bernard Malamud, the author of The Bill, focuses on the dreary story of poverty, guilt, and hopelessness. Though both pieces share similar themes, both writers used unique ways to captivate their audiences through compelling content, diction, tone, and figurative language, in order to define what it means to be a human being.
To begin, due to the comprehensive time difference between The Bill and
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The reader can easily recognize the extensive use of figurative language in both writings. For example, in Meditation XVII Donne stated, “...all mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated...”. This quote is a metaphor described through the use of imagery. It describes humankind as a book and every person is a chapter and god is the author of the book. Similarly, in The Bill, Malamud wrote, “All day they (tenants) pestered Willy like clusters of flies and he holds them what the landlord had ordered”. This quote is a simile comparing the tenants to clusters of flies that keep buzzing and annoying Willy to pay rent. In addition to the figurative language, one can identify the common theme between the essay and the short story as well. Although elucidated through unique approaches, both The Bill and Meditation XVII, focus on defining interdependent relationships among
With an evident attempt at objectivity, the syntax of Passage 1 relies almost entirely on sentences of medium length, uses a few long sentences for balance, and concludes with a strong telegraphic sentence. The varying sentence length helps keep the readers engaged, while also ensuring that the writing remains succinct and informative. Like the varying sentence length, the sentence structures vary as complex sentences are offset by a few scattered simple sentences. The complex sentences provide the necessary description, and the simple sentences keep the writing easy to follow. Conversely, Passage 2 contains mostly long, flowing sentences, broken up by a single eight word sentence in the middle. This short sentence, juxtaposed against the length of the preceding and following sentences, provides a needed break in the text, but also bridges the ideas of the two sentences it falls between. The author employs the long sentences to develop his ideas and descriptions to the fullest extent, filling the sentences with literary elements and images. Coupled...
The theme of "Meditation 1.6" is Edward Taylor, and the reader, being God's servant, and God showing them their faults. In multiple points throughout the poem, Taylor compares being God's gold or money, to being His laborer. The poet also hits heavily on how bad it is to only have a superficial faith and attitude toward doing God's will. Taylor, through "Meditation 1.6", epitomizes what Christians should desire to be in
The central figures in these three works are all undoubtedly flawed, each one in a very different way. They may have responded to their positions in life, or the circumstances in which they find themselves may have brought out traits that already existed. Whichever applies to each individual, or the peculiar combination of the two that is specific to them, it effects the outcome of their lives. Their reaction to these defects, and the control or lack of it that they apply to these qualities, is also central to the narrative that drives these texts. The exploration of the characters of these men and their particular idiosyncrasies is the thread that runs throughout all of the works.
Life has been defined as the property or quality that distinguishes living organisms from dead organisms and inanimate matter, manifested in functions such as metabolism, growth, reproduction, and response to stimuli or adaptation to the environment originating from within the organism. Further, that very definition from the Webster's dictionary says nothing when it comes to the everyday experiences one faces throughout a lifetime. The experiences one faces makes, breaks, and shapes us into how we act and live. T.S. Eliot's poem "The Hollow Men" portrays a world in which humans lack connections to each other and to G-d. Similarly, the main character, Meursault, from the short novel The Stranger, by Albert Camus, represents a man who does not feel any condition to anyone or anything. Meursault seems not to have a sense of emotion for the occurring actions in his life, and as a result, Camus pictures him as a senseless man. Many people in society go through life-breaking crisis that takes them several weeks even months to get over, meanwhile Meursault goes through some of the most immense problems during his life, yet he shows little emotion to ward his reality.
These poems have many other interpretations that can be seen, and these authors are noted for their ability to produce such works with multiple meanings. Although there are many different readings, the religious aspect that was covered in these two works was apparent. They both wrote in a time of religious prosperity that was much like the revival occurring today. Each writer showed their ability to master the concepts of the Bible and put their own twist on the creation story to produce a train of thought relevant to the point they were creating.
In his work, Who is Man, Abraham J. Heschel embarks on a philosophical and theological inquiry into the nature and role of man. Through analysis of the meaning of being human, Heschel determines eight essential traits of man. Heschel believes that the eight qualities of preciousness, uniqueness, nonfinality, process and events, solitude and solidarity, reciprocity, and sanctity constitute the image of man that defines a human being. Yet Heschel’s eight qualities do not reflect the essential human quality of the realization of mortality. The modes of uniqueness and opportunity, with the additional singular human quality of the realization of mortality, are the most constitutive of human life as uniqueness reflects the fundamental nature of humanity,
context of the piece and the society in which the characters are living in. Everything
“Meditation X”, which Donne wrote in mid-life, has a very defiant and powerful tone. Donne begins the meditation by defying normal views of death, and saying how “death, be not proud” (Donne). In deprecating death, Donne shows how he does not fear something which mortals usually fear. His reckless mockery of death is his appeal to pathos, specifically the human emotion of happiness and determination to live; “Meditation X” is a battle against an inevitable, insidious, and metaphysical force. In “Meditation XVII”, Donne begins instead by deprecating himself, conceding that he “may think [himself] so much better than [he is]” (Donne). This concession conveys a much more acquiescent and passive tone, appealing instead to the human emotions of melancholy and yearning to understand and accept death. Logos is also manipulated by Donne in...
If we are to talk about similarities between these two literary works, we can underline the protagonist’s problematic relationship with other characters as well as their extraordinary meetings with ghosts.
The metaphysical era in poetry started in the 17th century when a number of poets extended the content of their poems to a more elaborate one which investigated the principles of nature and thought. John Donne was part of this literary movement and he explored the themes of love, death, and religion to such an extent, that he instilled his own beliefs and theories into his poems. His earlier works, such as The Flea and The Sunne Rising, exhibit his sexist views of women as he wrote more about the physical pleasures of being in a relationship with women. However, John Donne displays maturity and adulthood in his later works, The Canonization and A Valediction: Forbidding Mourning, in which his attitude transcends to a more grown up one. The content of his earlier works focused on pursuing women for his sexual desires, which contrasts heavily with his latter work. John Donne’s desire for physical pleasure subsides and he seeks to gain an emotional bond with women, as expressed in his later poetry.
...za there is personification in the line, “the vapors weep their burthen to the ground”. There is also a sense of irony with, “man comes and tills the field and lies beneath” because its humans working the land for crops that help them survive, only to be buried beneath it when they pass away. In the second stanza, the God granting his wish is described by the smilie, “Then didst thou grant mine asking with a smile, like wealthy men who care not how they give”.
In John Donne’s sonnet “Death, Be Not Proud” death is closely examined and Donne writes about his views on death and his belief that people should not live in fear of death, but embrace it. “Death, Be Not Proud” is a Shakespearean sonnet that consists of three quatrains and one concluding couplet, of which I individually analyzed each quatrain and the couplet to elucidate Donne’s arguments with death. Donne converses with death, and argues that death is not the universal destroyer of life. He elaborates on the conflict with death in each quatrain through the use of imagery, figurative language, and structure. These elements not only increase the power of Donne’s message, but also symbolize the meaning of hope of eternal life as the ultimate escape to death.
No poem of John Donne's is more widely read or more directly associated with Donne than the tenth of the Holy Sonnets,"Death, be not proud." Donne's reputation as a morbid preacher was well-known. He had a portrait of himself made while posed in a winding-sheet so that he could contemplate a personalized memento of death. Donne draws upon a popular subject in medieval and Renaissance art, Le roi mort or King Death. His fascination with death reaches another plateau with this poem. He almost welcomes it and denounces the process as being neither horrifying nor the "end-all be-all." In a contextual point of view, he works to rupture habitual thinking and bring attention to the intensity and depth of a situation by creating doubt or offering a new aspect of his subject. Donne takes this poem and pours forth an array of visions that directly connects to the contextualist in a look at death, the pa...
Another key figure of this specific poem is the wind, since it is already mentioned in the title. In the poem, the speaker asks the wind to “[d]rive [his] dead thoughts over the universe” (V, 63) and thus spread his ideas. In order to do so, the wind has to be strong and forceful. At the same time, we have certain evidence that the speaker has a political mes¬sage to communicate. This essay will argue that the poem is, in fact, about political change and revolution.
George Herbert’s struggle to be humble enough to fully accept God’s undying love can be located within each of his poems. The way in which Herbert conveys this conflict is by utilizing structure as well as metaphysical techniques. This combination of literary devices creates a physical reality that allows Herbert, or the poetic speaker, to “make his feelings immediately present” (245). These devices, at first, appear to be artificial and contradictory to the poet’s goal of making God’s word visible. Instead, literary techniques, for Herbert, help to emphasize how God controls everything from daily life to literature. Therefore, Herbert believes he is not the sole author of his writing; rather, he is an instrument of God chosen to write down poetry praising Him. Herbert battles with this idea as he must refuse the pride that comes with being the author of such beautiful devotional and metaphysical poetry. If Herbert were to give into this “temptation of success” (243), he would be giving himself up to sin and thus rejecting God’s love. This process of rejecting and accepting, or of “conflict and resolution” (243), is done throughout “The Temple,” which leads Herbert to an ultimate acceptance of God and to an “achieved character of humility, tenderness, moral sensitiveness” (249).