The Question of Tradition between Eliot and Adūnīs

2020 ◽  
Vol 51 (3-4) ◽  
pp. 215-237
Author(s):  
Imed Nsiri

Abstract Arguing that the poetic quest is an instance of the modernist movement at crossroads, this article compares poetic quests as represented in the works of T. S. Eliot and ʿAlī Aḥmad Saʿīd, pen-named Adūnīs (Adonis). The article (re-)examines Eliot’s most famous poem The Waste Land and some of Adūnīs’s short poems alongside their respective prose works on literary criticism. I demonstrate how Eliot’s and Adūnīs’s poetic quests are an instance not only of the modernist movement at crossroads, but also of liminality where the modernist poet presents fluctuating images of himself: the poet as a knight that can change the world and, at the same time, as the little man who is blown in the wind. Hence Eliot’s and Adūnīs’s poetic texts are full of paradoxes and are peopled by those that bear within themselves opposites and are capable of everything and nothing. The modernist poet is Eliot’s Tiresias and Adunis’s al-Buhlūl. I illustrate how this instance of liminality is represented in their treatment of the theme of tradition.

2017 ◽  
Vol 7 (5) ◽  
pp. 135
Author(s):  
Mohamed Ayed Ibrahim Ayassrah ◽  
Ali Odeh Alidmat

The present study attempts to investigate using metaphor as a powerful tool of pessimism in poetic texts with special emphasis on T.S Eliot’s Waste Land. Eliot’s Waste Land which is heavily pregnant of metaphors is a great epic poetic story summarizes the gloomy circumstances of the European life after the World War I where a complexity of sad feelings dominates the whole five parts of the poem. Eliot vividly used metaphor as an effective means in transferring the real degradation of the European life after the Great War.This study includes an introduction, significance of the study, choosing the metaphorical pessimistic expressions in Eliot’s Waste Land, questions of the study, objectives of the study, methodology, what is metaphor? functions of metaphor, what is pessimism? The Waste Land, Eliot’s life, why was Eliot pessimist in his great Waste Land? the analysis session, the answers of the study questions and the references.


1993 ◽  
Vol 50 (2) ◽  
pp. 220-228 ◽  
Author(s):  
William H. Willimon

“The Church's notion of sin, like that of Israel before it, is peculiar. It is derived, not from speculation about the universal or general state of humanity, but rather from a peculiar, quite specific account of what God is up to in the world. What God is up to is named as covenant, Torah, or, for Christians, Jesus. If we attempt to begin in Genesis, with Adam and Eve and their alleged ‘fall,’ we will be mistaken, as Niebuhr was, in thinking of sin as some innate, indelible glitch in human nature.”April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, …Winter kept us warm, covering Earth in forgetful snow, …What are the roots that clutch, what branches grow Out of this stony rubbish? Son of man, You cannot say, or guess, for you know only A heap of broken images, where the sun beats, And the dead tree gives no shelter. …T. S. Eliot, The Waste Land, I, 1922


Author(s):  
Nancy K. Gish

The presence of Virgil in The Waste Land is at least as pervasive and important as that of Dante. Although the poem has no overarching structure or narrative, it has a world, a geography, a cast of characters, and a sense of human experience that is most like the world of Virgil: it begins and ends in the world of The Aeneid, overlaps with Eliot’s own experience during World War I, and incorporates—in its images—a background of Roman and Carthaginian history. While Eliot wrote little on Virgil until his late major essays, “What is a Classic” (1944) and “Virgil and the Christian World” (1951), The Aeneid is present much earlier, in The Waste Land, as a journey with sorrow, loss, betrayal, and war. The Waste Land is not only more Virgilian than is still usually acknowledged, it reveals very early Eliot’s lifelong developing conception of a Latin Europe.


Author(s):  
Frances Dickey ◽  
Ria Banerjee ◽  
Christopher McVey ◽  
John Morgenstern ◽  
Patrick Query ◽  
...  

Poet, dramatist, and critic Thomas Stearns Eliot (b. 1888–d. 1965) won fame for such poems as “The Love Song of J. Alfred Prufrock” (1915), The Waste Land (1922), and “The Hollow Men” (1925), which ushered in and helped define the modernist era of literature. His critical writings also shaped literary taste and study in the 20th century. Born and raised in St. Louis, Missouri, by a Unitarian family with deep roots in American history, he was educated at Harvard and wrote his first significant poems during his year abroad in Paris, 1910–1911. After completing most of the work for a PhD in philosophy, he found himself abroad again during the outbreak of World War I, and he decided to marry an Englishwoman, Vivienne Haigh-Wood, and put down roots in London. His first book of poems, Prufrock and Other Observations (1917), surprised readers with its modern vocabulary, free-verse rhythms, and compelling dramatic voices. While working as a teacher and then a banker, Eliot established himself as an authoritative new voice in literary criticism with essays including “Tradition and the Individual Talent” (1919), “Hamlet” (1919), and “The Metaphysical Poets” (1921). He introduced terms that shaped literary study throughout the 20th century: “impersonality,” “the objective correlative,” and “dissociation of sensibility.” In 1920 he collected his early essays in The Sacred Wood and published another volume of poems, including “Gerontion.” His personal life was not happy; he regretted having married a woman he did not love instead of the American girl he left behind in Massachusetts, Emily Hale (during his lifetime he wrote over one thousand letters to her). Considered his greatest work and probably the most significant poem of the 20th century, The Waste Land (1922) expresses his personal emotional conflict in terms of the larger historical currents of the immediate postwar period: the aftershocks of war, a crisis of faith, changing gender roles, urbanization, and a sense of deracination from the past. Erudite, multilingual, and difficult to read, but also highly charged with feeling, this poem captured the spirit of the interwar era, received more sustained attention than any other literary work in the 20th century, and is known and quoted across the globe. Eliot further distinguished himself by converting to the Anglican church in 1927 and becoming its leading poet and dramatist with his conversion poem Ash-Wednesday (1930), the play Murder in the Cathedral (first performed 1935), and the long lyric sequence Four Quartets (1936–1941). He also became a British citizen, so he can be considered both an American and an English writer. In the 1930s and 1940s he turned more toward drama and engaged with cultural and social debates in his criticism from a Christian perspective. Eliot won the Nobel Prize in literature in 1948.


2021 ◽  
Vol XII (35) ◽  
pp. 63-85
Author(s):  
Milena Kaličanin ◽  
Hristina Aksentijevic

The paper explores the origins, development and basic genre features of сommedia dell'arte. The first part of the paper deals with the archetypal comic elements of сommedia dell'arte. The historical significance of this type of comedy, as Pandolfi (1957) stresses, lies in the fact that it unequivocally confirms the autonomy of theatrical art by imposing the neverending quest for the freedom to critically examine all the aspects of social life without any dose of censorship or limitations. Its comic pattern has the roots in the grotesque and absurdity of real life, which allows for the actors to fully affirm their artistic aspirations. Shakespeare’s romantic and pastoral comedy focuses on the final reconciliation or conversion of the blocking characters rather than their punishment: the rival brothers Oliver and Orlando are reconciled; Duke Frederick is miraculously converted. This was also a theme present in the medieval tradition of the seasonal ritual play, as Frye notices and claims that “we may call it the drama of the green world, its plot being assimilated to the ritual theme of the triumph of life and love over the waste land...Thus the action of the comedy begins in a world represented as a normal world, moves into the green world, goes into metamorphosis there in which the comic resolution is achieved, and returns to the normal world” (Frye 1957, 182). The Forest of Arden in As You Like It represents an emanation of Frye’s “green world”, which is analogous to the dream world, the world of our desires. In this symbolical victory of summer over winter, we have an illustration of “the archetypal function of literature in visualizing the world of desire, not as an escape from ’reality’, but as the genuine form of the world that human life tries to imitate” (Frye 1957, 184). In addition, the marriage between Orlando and Rosalind takes place in the Forest of Arden not by a coincidence. This is Shakespeare’s vision of the final unity and healing only to be accomplished in the ‘Mother’ Forest, as Hughes terms it (1992, 110), which ultimately represents a symbol of totality of nature and men’s psychic completeness. In Frye’s reading of Shakespeare’s green world, an identical idea of the heroine as the lost soul is expressed: “In the rituals and myths the earth that produces the rebirth is generally a female figure, and the death and revival, or disappearance and withdrawal of human figures in romantic comedy generally involves the heroine” (Frye 1957, 183). Thus, Rosalind represents the epitome of the matriarchal earth goddess that revives the hero and at the same time brings about the comic resolution by disguising herself as a boy (for those members of the audience and/or readers who regard the play as an instance of Hughes’ passive ritual drama and thus primarily enjoy the process of the young lovers’ overcoming various impediments on the way to a desirable end of the play).


2020 ◽  
pp. 36-47
Author(s):  
Olena Malenko

The article is a linguistic attempt to reconsider the traditional image of Lesіa Ukrainka as first of all a courageous and indomitable person. The priorities of the writer’s life in the traditional reception are strong spirit, will, courage, steadfastness. We want to present a different image of the writer - emotionally vulnerable, sensual, life-loving, passionate nature. She perceives the world not only spirit, but first of all the body as the first attribute of life, biological existence. We received all the information necessary for semantic decoding in the linguistic, in particular lexical and grammatical organization of Lesіa Ukrainka’s poetic texts. We used not only linguistic-stylistic, contextual, interpretive analysis of contexts, but also the bodily-mimetic method, which is relevant in modern literary criticism. The follower of this method is the Ukrainian literary critic Felix Steinbuk, his work became the theoretical basis for the analysis of linguistic material. We placed special emphasis on the poetic representation of the categories of corporeality in the writer’s texts: ontological (life, heart) and epistemological categories (sight, eye; hearing, voice). After conducting research in the selected strategies, we proposed the image of another Lesіa Ukrainka, which to some extent opposes the canonical versions. We have actualized in this image not the power of the spirit, but the powerful power of the body, hence the vital energy, the love of life, the manifestation of its pathos.


2021 ◽  
pp. 266-309
Author(s):  
Olga M. Ushakova

The paper deals with the analysis of reception and poetic transformation of aesthetic concepts and music ideas of Richard Wagner (1813–1883) in the works by T. S. Eliot (1888–1965). The research material includes the poems of the 1910-20s (“Opera”, “Paysage Triste”, “The Love Song of J. Alfred Prufrock”, The Waste Land) as well the essay “Dante” and lectures “The Varieties of Metaphysical Poetry”, “The Music of Poetry”. The research is aimed to solve the problem of genesis of Eliot's Wagnerianism and identify the Wagnerian codes for his poetic texts. Following the representatives of literary Wagnerianism Eliot assimilated the ideas of revolutionary art, anti-bourgeois pathos, ideas of synthesis of arts, indivisibility of poetry and music, mythopoesis, etc. The poetry of the 1910–20s reflected Eliot’s interest in a wide cultural context (Wagnerianism and “Wagnerovschina”), Neo-Mythologism, etc. The poetry of this period is characterized by representation of Wagnerian “situations” and plots (the Grail plot), themes, composition strategies (system of leitmotifs, multi-layered text, etc.), music techniques (atonality, “endless melody”, suggestiveness, etc.), the direct quotations from Wagner’s works, etc. The author of the paper suggests that The Waste Land was created as a Gesamtkunstwerk, a complex multi-level poetic intermedial structure incorporating the elements of different arts (music, painting, scenography, dance, etc.).


2021 ◽  
Author(s):  
◽  
Cara Cordelia Chimirri

<p>T. S Eliot remains a literary giant close to fifty years after his death while David Jones, in contrast, is undeniably a marginal figure in the world of poetry but one who is slowly gaining a larger profile. Jones has from the very beginning been aligned with Eliot by virtue of Eliot’s own comments and by a succession of critics who cast him as Eliot’s disciple. The time has come, however, for the side notes to Eliot, which have become almost a convention of Jonesian criticism, to be expanded into a detailed comparative study between his and Eliot’s work. Eliot scholars appear to show no interest in pursuing comparisons to Jones, as he is hardly mentioned, even in passing, in discussions of Eliot’s work. This too, is something that deserves to be reassessed. Undertaking a new approach to Jones-Eliot comparisons develops Jones criticism and opens up a new branch of Eliot studies. This thesis repositions Jones and Eliot from the way they have, thus far, been critically related to one another by focusing on liminal space in both poets’ major texts: The Anathemata, In Parenthesis, The Waste Land, and Four Quartets. This threshold space can be found in their landscapes and in the way they adapt poetic techniques, such as imagery and juxtapositions of irreconcilable opposites. The between-space of transition manifested in their texts reflects the wider environment of flux and transition Jones and Eliot experienced in the first half of the twentieth century. Using the work of a range of literary critics, historians, philosophers, and geographers, including Arnold van Gennep, Victor Turner, Michel Foucault, Edward W. Soja, Michel de Certeau, Andrew Thacker, Thomas Dilworth, David Harvey, and Stephen Kern, establishes a spatially focused model of liminality which facilitates a close reading of these spaces in Jones’s and Eliot’s work.</p>


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