January 7, 2012: Difference between revisions
m (Updated cat.) |
(Added more. Tweaks.) |
||
| Line 3: | Line 3: | ||
By: '''[[w:W. B. Yeats|W. B. Yeats]]''' ([[w:Sailing to Byzantium|1927]]) }} | By: '''[[w:W. B. Yeats|W. B. Yeats]]''' ([[w:Sailing to Byzantium|1927]]) }} | ||
<div style="display: flex; justify-content: center; padding: 25px 0 25px 0;"> | <div style="display: flex; justify-content: center; padding: 25px 0 25px 0;"> | ||
{| style="width: | {| style="width: 500px;" | ||
| | | | ||
<poem> | <poem> | ||
{{Center|1}} | {{Center|{{start|1}}}} | ||
That is no country for old men. The young | That is no country for old men.{{refn|Refers to the world of the living, particularly a place that values youth, sensual pleasures, and physical vitality. This line suggests a rejection of the material world where aging individuals feel out of place.}} The young | ||
In one another’s arms, birds in the trees | In one another’s arms, birds in the trees | ||
—Those dying | —Those dying generations{{refn|Refers to the inevitable cycle of life and death, highlighting the transient nature of existence in the physical world.}}—at their song, | ||
The salmon-falls, the mackerel-crowded seas, | The salmon-falls, the mackerel-crowded seas, | ||
Fish, flesh, or fowl, commend all summer long {{ln|5}} | Fish, flesh, or fowl, commend all summer long {{ln|5}} | ||
Whatever is begotten, born, and dies. | Whatever is begotten, born, and dies. | ||
Caught in that sensual music all neglect | Caught in that sensual music all neglect | ||
Monuments of unageing intellect. | Monuments of unageing intellect.{{refn|Represents art, wisdom, and intellectual achievements that endure beyond the physical life, in contrast to the decaying body.}} | ||
{{Center|2}} | {{Center|{{start|2}}}} | ||
An aged man is but a paltry thing, | An aged man is but a paltry thing, | ||
A tattered coat upon a stick, unless {{ln|10}} | A tattered coat upon a stick, unless {{ln|10}} | ||
| Line 26: | Line 26: | ||
To the holy city of Byzantium. | To the holy city of Byzantium. | ||
{{Center|3}} | {{Center|{{start|3}}}} | ||
O sages standing in God’s holy fire | O sages{{refn|Wise, enlightened figures, possibly referring to the learned men of Byzantium or spiritual guides who have achieved a form of eternal wisdom.}} standing in God’s holy fire{{refn|A metaphor for spiritual purification and the divine knowledge that the speaker seeks, symbolizing enlightenment and the immortal nature of the soul.}} | ||
As in the gold mosaic of a wall, | As in the gold mosaic of a wall,{{refn|Refers to the Byzantine art of creating images with small pieces of colored glass or stone, often used in religious contexts. The gold mosaic symbolizes permanence, sacredness, and artistic achievement.}} | ||
Come from the holy fire, {{H:title|A reel or spool on which something is wound.|perne}} in a {{H:title|A vortex. Yeats associated a gyre with the spinning of fate.|gyre}}, | Come from the holy fire, {{H:title|A reel or spool on which something is wound.|perne}} in a {{H:title|A vortex. Yeats associated a gyre with the spinning of fate.|gyre}}, | ||
And be the singing-masters of my soul. {{ln|20}} | And be the singing-masters of my soul. {{ln|20}} | ||
| Line 36: | Line 36: | ||
Into the artifice of eternity. | Into the artifice of eternity. | ||
{{Center|4}} | {{Center|{{start|4}}}} | ||
Once out of nature I shall never take {{ln|25}} | Once out of nature I shall never take {{ln|25}} | ||
My bodily form from any natural thing, | My bodily form from any natural thing, | ||
But such a form as Grecian goldsmiths make | But such a form as Grecian goldsmiths make | ||
Of hammered gold and gold enameling | Of hammered gold and gold enameling | ||
To keep a drowsy Emperor awake;{{refn|I have read somewhere that the Emperor’s palace at Byzantium was a tree made of gold and silver, and artificial birds that sang. [Yeats’ note.]}} | To keep a drowsy Emperor{{refn|Likely refers to a ruler in Byzantium, symbolizing power, but also the lethargy and decay of temporal authority.}} awake;{{refn|I have read somewhere that the Emperor’s palace at Byzantium was a tree made of gold and silver, and artificial birds that sang. [Yeats’ note.]}} | ||
Or set upon a golden bough to sing {{ln|30}} | Or set upon a golden bough{{refn|A reference to the golden bough in mythology, particularly in Virgil’s Aeneid, symbolizing access to the underworld or otherworldly knowledge. Here, it represents the speaker's desired transformation into an eternal, artistic form.}} to sing {{ln|30}} | ||
To lords and ladies of Byzantium | To lords and ladies of Byzantium | ||
Of what is past, or passing, or to come. | Of what is past, or passing, or to come.{{refn|Encompasses all of time, suggesting that the speaker, as an immortal form, will possess eternal knowledge and exist beyond the constraints of time.}} | ||
</poem> | </poem> | ||
|}</div> | |}</div> | ||
{{Rlnk|url=https://www.reddit.com/r/LitWiki/comments/tv8v2n/yeats_sailing_to_byzantium/}} | {{Rlnk|url=https://www.reddit.com/r/LitWiki/comments/tv8v2n/yeats_sailing_to_byzantium/}} | ||
===Introduction=== | |||
“Sailing to Byzantium,” composed by William Butler Yeats in 1927, is a poem that reflects the poet’s engagement with themes of aging, immortality, and the transcendence of the physical world. Written during Yeats’ later years, the poem is part of his 1928 collection ''The Tower'', which showcases his exploration of metaphysical and existential questions. The poem’s title and setting refer to the ancient city of Byzantium (modern-day Istanbul), a symbol of spiritual and artistic purity that Yeats contrasts with the transient, sensual world. | |||
The poem is heavily influenced by Yeats’ interest in Byzantine art and culture, which he viewed as embodying a timeless, spiritual ideal. This interest is connected to his broader fascination with history, mythology, and the occult. Byzantium represents a realm where the soul can achieve a form of immortality, free from the decay of the body. The literary allusions in the poem, such as references to Homeric and Christian imagery, situate it within a tradition of works that grapple with the relationship between the material and the eternal. | |||
Formally, “Sailing to Byzantium” is structured as a series of four ''ottava rima'' stanzas, each with eight lines following an ABABABCC rhyme scheme. This structure supports the poem's meditative and philosophical tone, guiding the reader through the progression of ideas from the rejection of the physical world to the embrace of a transcendent, spiritual existence. | |||
The major themes of the poem include the contrast between the temporal and the eternal, the tension between youth and age, and the quest for spiritual and artistic permanence. Yeats opens the poem with a dismissal of the sensory pleasures of the physical world, which he associates with youth: “That is no country for old men.” He contrasts this with the pursuit of an enduring form of existence, expressed through his desire to escape to Byzantium, “the holy city” where the soul can find eternal rest. | |||
The poem’s use of language is rich with symbolism and metaphor. The “sages standing in God’s holy fire” represent spiritual wisdom and the purification of the soul, while the “golden bird” that Yeats imagines himself becoming symbolizes artistic immortality, a form free from the limitations of the human body. This bird, “hammered gold and gold enameling,” is a crafted object, eternal and unchanging, in stark contrast to the decay of the natural world. | |||
As a Modernist poem, “Sailing to Byzantium” reflects Yeats’ preoccupation with the fragmentation of the modern world and the search for meaning in a rapidly changing society. The poem’s exploration of the tension between the physical and the spiritual, the temporal and the eternal, resonates with contemporary concerns about the fleeting nature of life and the quest for something permanent in an impermanent world. | |||
The poem continues to speak to readers about the human condition, the desire for transcendence, and the role of art in achieving a form of immortality. Yeats’ meditation on aging and the search for spiritual fulfillment remains pertinent in a modern context where questions of identity, purpose, and the legacy of artistic expression are as significant as ever. | |||
===Questions for Consideration=== | |||
# How does Yeats contrast youth and old age in the poem? Consider the imagery and language used to depict the physical world versus the spiritual or intellectual pursuits of the elderly. | |||
# What does Byzantium symbolize in the poem, and why does Yeats choose it as the destination for the speaker’s spiritual journey? Discuss the cultural and historical significance of Byzantium and how it relates to the poem's themes of immortality and artistic transcendence. | |||
# How does the poem address the theme of mortality versus immortality? Analyze how the speaker's desire to escape the physical world reflects broader concerns about the impermanence of life and the search for something eternal. | |||
# What is the significance of the “sages standing in God’s holy fire”? Explore the metaphorical meaning of these figures and their role in the speaker's journey toward spiritual enlightenment. | |||
# How does Yeats use the imagery of art and craftsmanship in the final stanza? Discuss how the references to "hammered gold" and "gold enamelling" contribute to the poem's exploration of artistic creation and immortality. | |||
# How does the imagery of nature function in the poem, particularly in relation to the speaker’s rejection of it? Consider the descriptions of the natural world and how they contrast with the speaker's aspiration to transcend it. | |||
# How does the poem’s structure, particularly its use of [[w:ottava rima|ottava rima]], influence the overall tone and progression of ideas? Analyze how the rhyme scheme and stanzaic form support the development of the poem's central themes. | |||
# What role does repetition play in the poem, particularly in the phrase “sing, and louder sing”? Discuss how repetition emphasizes certain ideas and contributes to the poem's rhythm and tone. | |||
# How does “Sailing to Byzantium” reflect Yeats’ own concerns with aging and the search for meaning? Explore the biographical context of the poem and how it might be read as a reflection of Yeats' personal anxieties and aspirations. | |||
# In what ways can “Sailing to Byzantium” be considered a Modernist poem? Examine how the poem reflects the characteristics of Modernist literature, such as the focus on existential questions and the tension between the temporal and the eternal. | |||
# How does the poem’s exploration of the desire for immortality resonate with contemporary concerns about aging and legacy? Discuss how the themes of the poem remain relevant in today's society, particularly in the context of modern attitudes toward aging, memory, and artistic achievement. | |||
# How might the poem be interpreted differently in a modern context, given advances in science, technology, and art? Consider how contemporary readers might relate to the poem's themes of transcendence and the pursuit of immortality in light of current cultural and technological developments. | |||
{{Notes}} | {{Notes}} | ||
Revision as of 07:50, 23 August 2024
|
1 That is no country for old men.[2] The young 2 An aged man is but a paltry thing, 3 O sages[6] standing in God’s holy fire[7] 4 Once out of nature I shall never take 25 |
Introduction
“Sailing to Byzantium,” composed by William Butler Yeats in 1927, is a poem that reflects the poet’s engagement with themes of aging, immortality, and the transcendence of the physical world. Written during Yeats’ later years, the poem is part of his 1928 collection The Tower, which showcases his exploration of metaphysical and existential questions. The poem’s title and setting refer to the ancient city of Byzantium (modern-day Istanbul), a symbol of spiritual and artistic purity that Yeats contrasts with the transient, sensual world.
The poem is heavily influenced by Yeats’ interest in Byzantine art and culture, which he viewed as embodying a timeless, spiritual ideal. This interest is connected to his broader fascination with history, mythology, and the occult. Byzantium represents a realm where the soul can achieve a form of immortality, free from the decay of the body. The literary allusions in the poem, such as references to Homeric and Christian imagery, situate it within a tradition of works that grapple with the relationship between the material and the eternal.
Formally, “Sailing to Byzantium” is structured as a series of four ottava rima stanzas, each with eight lines following an ABABABCC rhyme scheme. This structure supports the poem's meditative and philosophical tone, guiding the reader through the progression of ideas from the rejection of the physical world to the embrace of a transcendent, spiritual existence.
The major themes of the poem include the contrast between the temporal and the eternal, the tension between youth and age, and the quest for spiritual and artistic permanence. Yeats opens the poem with a dismissal of the sensory pleasures of the physical world, which he associates with youth: “That is no country for old men.” He contrasts this with the pursuit of an enduring form of existence, expressed through his desire to escape to Byzantium, “the holy city” where the soul can find eternal rest.
The poem’s use of language is rich with symbolism and metaphor. The “sages standing in God’s holy fire” represent spiritual wisdom and the purification of the soul, while the “golden bird” that Yeats imagines himself becoming symbolizes artistic immortality, a form free from the limitations of the human body. This bird, “hammered gold and gold enameling,” is a crafted object, eternal and unchanging, in stark contrast to the decay of the natural world.
As a Modernist poem, “Sailing to Byzantium” reflects Yeats’ preoccupation with the fragmentation of the modern world and the search for meaning in a rapidly changing society. The poem’s exploration of the tension between the physical and the spiritual, the temporal and the eternal, resonates with contemporary concerns about the fleeting nature of life and the quest for something permanent in an impermanent world.
The poem continues to speak to readers about the human condition, the desire for transcendence, and the role of art in achieving a form of immortality. Yeats’ meditation on aging and the search for spiritual fulfillment remains pertinent in a modern context where questions of identity, purpose, and the legacy of artistic expression are as significant as ever.
Questions for Consideration
- How does Yeats contrast youth and old age in the poem? Consider the imagery and language used to depict the physical world versus the spiritual or intellectual pursuits of the elderly.
- What does Byzantium symbolize in the poem, and why does Yeats choose it as the destination for the speaker’s spiritual journey? Discuss the cultural and historical significance of Byzantium and how it relates to the poem's themes of immortality and artistic transcendence.
- How does the poem address the theme of mortality versus immortality? Analyze how the speaker's desire to escape the physical world reflects broader concerns about the impermanence of life and the search for something eternal.
- What is the significance of the “sages standing in God’s holy fire”? Explore the metaphorical meaning of these figures and their role in the speaker's journey toward spiritual enlightenment.
- How does Yeats use the imagery of art and craftsmanship in the final stanza? Discuss how the references to "hammered gold" and "gold enamelling" contribute to the poem's exploration of artistic creation and immortality.
- How does the imagery of nature function in the poem, particularly in relation to the speaker’s rejection of it? Consider the descriptions of the natural world and how they contrast with the speaker's aspiration to transcend it.
- How does the poem’s structure, particularly its use of ottava rima, influence the overall tone and progression of ideas? Analyze how the rhyme scheme and stanzaic form support the development of the poem's central themes.
- What role does repetition play in the poem, particularly in the phrase “sing, and louder sing”? Discuss how repetition emphasizes certain ideas and contributes to the poem's rhythm and tone.
- How does “Sailing to Byzantium” reflect Yeats’ own concerns with aging and the search for meaning? Explore the biographical context of the poem and how it might be read as a reflection of Yeats' personal anxieties and aspirations.
- In what ways can “Sailing to Byzantium” be considered a Modernist poem? Examine how the poem reflects the characteristics of Modernist literature, such as the focus on existential questions and the tension between the temporal and the eternal.
- How does the poem’s exploration of the desire for immortality resonate with contemporary concerns about aging and legacy? Discuss how the themes of the poem remain relevant in today's society, particularly in the context of modern attitudes toward aging, memory, and artistic achievement.
- How might the poem be interpreted differently in a modern context, given advances in science, technology, and art? Consider how contemporary readers might relate to the poem's themes of transcendence and the pursuit of immortality in light of current cultural and technological developments.
notes
- ↑ Yeats wrote in A Vision: “I think that if I could be given a month of antiquity and leave to spend it where I chose, I would spend it in Byzantium (Istanbul today) a little before Justinian opened St. Sophia and closed the Academy of Plato. . . . I think that in early Byzantium, maybe never before or since in recorded history, religious, aesthetic, and practical life were one, that architects and artificers . . . spoke to the multitude in gold and silver. The painter, the mosaic worker, the worker in gold and silver, the illuminator of sacred books were almost impersonal, almost perhaps without the consciousness of individual design, absorbed in their subject matter and that the vision of a whole people.”
- ↑ Refers to the world of the living, particularly a place that values youth, sensual pleasures, and physical vitality. This line suggests a rejection of the material world where aging individuals feel out of place.
- ↑ Refers to the inevitable cycle of life and death, highlighting the transient nature of existence in the physical world.
- ↑ Represents art, wisdom, and intellectual achievements that endure beyond the physical life, in contrast to the decaying body.
- ↑ The poet William Blake saw his brother’s soul rising to Heaven, “clapping his hands for joy.”
- ↑ Wise, enlightened figures, possibly referring to the learned men of Byzantium or spiritual guides who have achieved a form of eternal wisdom.
- ↑ A metaphor for spiritual purification and the divine knowledge that the speaker seeks, symbolizing enlightenment and the immortal nature of the soul.
- ↑ Refers to the Byzantine art of creating images with small pieces of colored glass or stone, often used in religious contexts. The gold mosaic symbolizes permanence, sacredness, and artistic achievement.
- ↑ Likely refers to a ruler in Byzantium, symbolizing power, but also the lethargy and decay of temporal authority.
- ↑ I have read somewhere that the Emperor’s palace at Byzantium was a tree made of gold and silver, and artificial birds that sang. [Yeats’ note.]
- ↑ A reference to the golden bough in mythology, particularly in Virgil’s Aeneid, symbolizing access to the underworld or otherworldly knowledge. Here, it represents the speaker's desired transformation into an eternal, artistic form.
- ↑ Encompasses all of time, suggesting that the speaker, as an immortal form, will possess eternal knowledge and exist beyond the constraints of time.
