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nature in emily dickinson poetry
symbolism of emily dickinson poems
emily dickinson as a poet of nature
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An Analysis of Poems 585 and 754
Emily Dickinson’s use of poetic diction in poems 585 and 754 brings to life two inanimate objects, a train and a gun, both of which perform actions that are useful to man. Though these items cannot act on their own, Dickinson’s diction provides them with their own movements, characteristics, and feelings. In poem 585, a train’s daily journey is given a meaning beyond that of a cold, iron machine when Dickinson describes its animal qualities to show its strength, stubbornness, and perseverance. In poem 754, a gun is portrayed as a protective, devoted servant. In both of these poems, Emily Dickinson uses diction to give a train and a gun characteristics of animals to explain their behavior and feelings and to show how man uses them to his advantage and to meet his goals.
In poem 585, Dickinson’s diction reveals traits of hunger and determination. In the first stanza, "I like to see it lap the Miles--/And lick the Valleys up--/And stop to feed itself at tanks" (ll. 1-3) describes the train as an animal that runs hungrily over great distances, devouring the land as it goes along, stopping occasionally to eat more substantial food to survive and to continue. Though it is able to perform powerful feats of transportation, the train needs nourishment, just like humans and animals do. With the following lines, Dickinson shows the determination of the train to meet his goal: "And, supercilious, peer/In Shanties—by the sides of Roads—And then a quarry pare/To fit its ribs" (ll. 6-9). These lines also suggest a stubborn determination. Even if the train has to crawl and cut through hundreds of yards of solid rock, nothing will stop this metal animal, not even a huge mountain. The train can drive...
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...Why would the master need protection?
In both poems, Emily Dickinson uses diction to provide the reader the opportunity to see inanimate objects with some human qualities, first in a determined, powerful train and then in a devoted, non-feeling gun. Though these are inanimate objects, the reader can get a sense of the influences and contributions they give to man. The train made a great impact on travel by allowing him to cover great distances in shorter times. It appears that this iron horse could take man anywhere. In Dickinson’s time the power of trains was an amazement in itself. With the rifle, man has control of something quite powerful, something that can kill but cannot be killed. With her skillful and interesting word choice, Dickinson brings to light the amazing strength of one object, the train, and the fearful power of another, the gun.
In Emily Dickinson’s dramatic monolog “My Life had stood – a Loaded Gun,” a journey of a spiritual awakening is expressed. Dickinson writes about how a child of God is found then goes out to find other lost souls. Literary Critic Gregory Palmerino indicates “‘My Life had stood – a Loaded Gun’ maybe Dickinson’s most expansive poem if not her magnum opus, yet I do believe there is a discernible meaning – a center – to be found there. That center is her struggle with God” (84). Dickinson develops her poem using sound, symbolism, and figurative language.
Scholars have shifted from the notion that the Bible differs from other ancient Near Eastern literature, cultures, and religions. If this were so, the Bible would be considered a myth. In this chapter Oswalt gives descriptions to what a myth is and gives insight into whether it is acceptable to label the Bible as a myth. Since the 1960s, scholars have been stating that the attributes of the Bible and its contemporary belief system have more in common to a myth even though the data used to make these claims have remained the same.
According to Socrates, “True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.” To include, Proverbs, 3:5-6 states, “Trust in the Lord with all your heart and do not rely on your own insight. In all your ways acknowledge him, and he will make straight your paths.” (Bible). In like manner, throughout the sacred text of Bhagavad Gita, Arjuna, has a difficult time understanding life and does not want to partake in his natural-born duty as a warrior. On the other hand, Bhagavad Gita, means, “Song of the Blessed One”, and it is based on Hinduism. Hinduism is a well-known religion and The Bhagavad Gita is based on its ancient principles. However, although the sacred text of Bhadgavad
“Because I Could Not Stop for Death,” Dickinson influences the reader that death is a courteous gentleman instead of a terrifying figure and that sooner or later the gentleman will come to take one’s life. Many people aren’t willing to stop for death, but are taken away. In the poem, the poet puts away concerns of work and leisure. This is a reminder that death is the end of life and energy. The poet rides in a carriage with Death and immortality. During the journey, pleasant scenes of the poet’s past are passed. Once the carriage passed the setting sun suggests the inevitable end of mortal time. Beyond the sun, the dark earth and dew send chills. This is the final transformation of life to death. The carriage becomes a hearse, and the poet is taken to her grave t...
The Bhagavad Gita is perhaps the most famous, and definitely the most widely-read, ethical text of ancient India. As an episode in India's great epic, the Mahabharata, The Bhagavad Gita now ranks as one of the three principal texts that define and capture the essence of Hinduism; the other two being the Upanishads and the Brahma Sutras. Though this work contains much theology, its kernel is ethical and its teaching is set in the context of an ethical problem. The teaching of The Bhagavad Gita is summed up in the maxim "your business is with the deed and not with the result." When Arjuna, the third son of king Pandu (dynasty name: Pandavas) is about to begin a war that became inevitable once his one hundred cousins belonging to the Kaurava dynasty refused to return even a few villages to the five Pandava brothers after their return from enforced exile, he looks at his cousins, uncles and friends standing on the other side of the battlefield and wonders whether he is morally prepared and justified in killing his blood relations even though it was he, along with his brother Bhima, who had courageously prepared for this war. Arjuna is certain that he would be victorious in this war since he has Lord Krishna (one of the ten incarnations of Vishnu) on his side. He is able to visualize the scene at the end of the battle; the dead bodies of his cousins lying on the battlefield, motionless and incapable of vengeance. It is then that he looses his nerve to fight.
Reading a poem by Emily Dickinson can often lead the reader to a rather introspective state. Dickinson writes at length about the drastically transformative effect a book may have upon its’ reader. Alternating between iambic tetrameter and iambic trimeter, Dickinson masterfully uses the ballad meter to tell a story about the ecstasy brought by reading. In poem number 1587, she writes about the changes wrought upon the reader by a book and the liberty literature brings.
From the beginning of humankind, people have constantly had to deal with inner battles. Many of these issues cease to exist as time goes on, while new ones arise to take their place. There is one issue, however, that has remained consistent throughout time – morality. For centuries, humans have fought against the outside world and themselves to keep their morals properly aligned. The issue of morality is so dominant that it is still plays a vital role in today’s society. This can be seen in wars, law systems, codes of conduct, and religious texts. An example of a religious text where this can be seen is in pages 185 - 188 of the Bhagavad Gita, where Krishna, also referred to as “The Blessed One”, guides Arjuna through his inner struggles between
Most of Dickinson’s work relies heavily on the musical quality of her verse. One approach to organizing her poems was writing in the structure of the “fourteener”. This meter is the form of nursery rhymes, ballads, and church hymns. Ballads were originally used for storytelling, where the lyrics were set to music. When reading Dickinson’s poetry aloud, one can easily pick up on the rhythmic quality composing the images that tell the story. The provided example of Emily Dickinson’s poetry read aloud has no music, but the animation and gentle cadence of the speaker’s voice provide a melodic undertone for the story.
Emily Dickinson is one of the great visionary poets of nineteenth century America. In her lifetime, she composed more poems than most modern Americans will even read in their lifetimes. Dickinson is still praised today, and she continues to be taught in schools, read for pleasure, and studied for research and criticism. Since she stayed inside her house for most of her life, and many of her poems were not discovered until after her death, Dickinson was uninvolved in the publication process of her poetry. This means that every Dickinson poem in print today is just a guess—an assumption of what the author wanted on the page. As a result, Dickinson maintains an aura of mystery as a writer. However, this mystery is often overshadowed by a more prevalent notion of Dickinson as an eccentric recluse or a madwoman. Of course, it is difficult to give one label to Dickinson and expect that label to summarize her entire life. Certainly she was a complex woman who could not accurately be described with one sentence or phrase. Her poems are unique and quite interestingly composed—just looking at them on the page is pleasurable—and it may very well prove useful to examine the author when reading her poems. Understanding Dickinson may lead to a better interpretation of the poems, a better appreciation of her life’s work. What is not useful, however, is reading her poems while looking back at the one sentence summary of Dickinson’s life.
Emily Dickinson’s poems, “I” and “VIII”, are both three verses long and convey the irony and anguish of the world in different ways. By paraphrasing each of Dickinson’s poems, “I” and “VIII”, similarities and differences between the two become apparent. Putting the poem into familiar language makes it easier to comprehend.
This could be seen as a metaphor of life as a journey and the meeting of one's life passing before his eyes as he dies, from childhood, through maturity, to sunset. The reader sees death as the driver of the carriage probably because Dickinson herself sees death as the driving force behind life. In this poem, the reader clearly sees death as the one in control. However, the control is not forced, but accepted, just as Dickinson accepts death easily.
There are a few themes that are presented throughout Emily’s poems, one of themes was nature. Many poets during Dickinson time wrote about nature, but Dickinson looked at nature differently than they did, and wrote about it in a different way then they did. In a lot of her poems she writes about the mystery of nature and its qualities, while also marveling at it. Emily spent much of her time studying nature and the various aspects of it. One example of a poem where she talks about nature is “A bird came down the walk.” In this poem the bird is moving around and is in action. This bird is also oblivious to a person watching it. Emily’s point in writing this poem is to say that as the person is not seen then nature keeps moving along in its random and informal way (Borus: 44-73).
The Bhagavad-Gita, a portion of the great epic the Mahabharata, is the “most typical expression of Hinduism.” It is eighteen chapters long and was composed around the first century BCE. The sage Samjaya recites the story to the blind king Dhrtarastra, the father of the Kaurava princes. While presenting ideas of wisdom, duty, and liberation in the midst of the rivalry between the Kauravas, the Bhagavad-Gita epitomizes the teachings of Krishna. Focusing specifically on the moral struggle of the Pandava prince Arjuna, the Bhagavad-Gita’s major themes include yoga, karma, dharma, and moksa. Yoga, being discipline or the strict and “attentive cultivation of mental character and meaningful action” , is crucial to the text because it is dharma yoga, acting properly according to one’s dharma, and bhakti yoga, a disciplined life of devotion that allows one to achieve moksa, or liberation, one of the four aims of li...
The Bhagavad-Gita teaches many things, and amongst these, morality and moral law are developed for the Hindu religion. What Krishna, the primary Hindu god, declares in this somewhat epic poem to be the "basis of good in this world" (stanza 3, pg. 620 of text) is for people to take action. Action, as he goes on to state, is within the very nature of our beings to do. Krishna even states that "without action you even fail to sustain your own body" (stanza 8, pg. 620 of text). Thus, Krishna feels that action is very important and key. To take this concept as a relation to ethics, Krishna tells Arjuna, the warrior he is talking to in this poem, that "Action imprisons the world unless it is done as sacrifice; freed from attachment, Arjuna, perform action as sacrifice!" (stanza 9, pg. 620 of text). Thus, Krishna is prescribing that, in order for an action to be considered good, the good that he already declared to be the basis of all good in the world, one must detach himself from the action being performed and perform the action sacrificially. The detachment aspect is incredibly important to Krishna, for he proclaims that in "performing action with detachment, one achieves supreme good" (stanza 19, pg 620 of text). By doing this, Krishna believes that the world is preserved, for other people will follow the warrior's actions and imitate them in their own lives. A leader, such as a warrior or king, "sets the standard for the world to follow" (stanza 21, pg. 621 of text), as Krishna says and thus must take whatever action is necessary for the world to not be destroyed, to set examples of goodness and right in his own actions. By separating himself from these actions, thus becoming detached, he can achieve this. Another main reason that Krishna feels detachment is necessary is this: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad-Gita 2.47). Thus, so long as one does not profit from his own actions, the action itself is good. And, this is Krishna's prescription for leading a life of morality and duty is the moral law to follow in order to achieve this.
Robinson, B. A. (2008, March 30). Books of the Hebrew Scripture . Retrieved May 7, 2011, from Religious Tolerance: http://www.religioustolerance.org/chr_otb3.htm