METAPHYSICAL POETRY 1.The Term Metaphysical Was First Used by Dr Johnson Who Borrowed It from John Dryden's Phrase About John Donne , “ He Affects the Metaphysics”

Total Page:16

File Type:pdf, Size:1020Kb

METAPHYSICAL POETRY 1.The Term Metaphysical Was First Used by Dr Johnson Who Borrowed It from John Dryden's Phrase About John Donne , “ He Affects the Metaphysics” METAPHYSICAL POETRY 1.The term Metaphysical was first used by Dr Johnson who borrowed it from John Dryden's phrase about John Donne , “ He affects the metaphysics”. 2. John Dryden, in his Discourse Concerning Satire( 1693), said that John Donne in his poetry affects the metaphysics. It is to say that Donne employs the terminology and abstruse arguments of the medieval scholastic philosophers. 3. Dr Samuel Johnson extended the term Metaphysical from John Donne to a school of poets . 4. The name Metaphysical is applied to a group of seventeenth- century poets who, whether or not directly influenced by Donne, employs similar poetic procedures and imagery . 5. The chief Metaphysical poets are George Herbert, Richard Crashaw, Henry Vaughan, Thomas Carew, Abraham Cowley , and Andrew Marvell. 6. The poetry penned by such writers is said to be Metaphysical Poetry. 7. Metaphysical Poetry is to a great extent lyrical in tone, chiefly religious or amatory in subject, and almost startling in its sudden beauty of phrase and melody of diction in style and moreover there are unexpected turns of language and figures of speech. 8.Metaphysical Poetry is novel in thought and expression, laden with far – fetched images , affectation, hyperbole, obscurity, dramatic realism and a lot of learning. 9.Actually, Metaphysical Verse is laden with the scholarship of its authors . It is said that a whole book of knowledge might be compiled from the scholarly allusions in Donne and Cowley. 10. Johnson writes- The Metaphysical poets were men of learning and to show their learning was their whole endeavour.... They neither copied nature nor life... Their thoughts are often new, but seldom natural; they are not obvious, but neither are they just; and the reader , far from wondering that he missed them, wonders more frequently by what perverseness of industry they were ever found. .
Recommended publications
  • Metaphysical Poetry
    METAPHYSICAL POETRY Metaphysical poetry is a group of poems that share common characteristics: they are all highly intellectualized, use rather strange imagery, use frequent paradox and contain extremely complicated thought. Literary critic and poet Samuel Johnson first coined the term 'metaphysical poetry' in his book Lives of the Most Eminent English Poets (1179-1781). In the book, Johnson wrote about a group of 17th-century British poets that included John Donne, George Herbert, Richard Crashaw, Andrew Marvell and Henry Vaughan. He noted how the poets shared many common characteristics, especially ones of wit and elaborate style. What Does Metaphysical Mean? The word 'meta' means 'after,' so the literal translation of 'metaphysical' is 'after the physical.' Basically, metaphysics deals with questions that can't be explained by science. It questions the nature of reality in a philosophical way. • Here are some common metaphysical questions: • Does God exist? • Is there a difference between the way things appear to us and the way they really are? Essentially, what is the difference between reality and perception? • Is everything that happens already predetermined? If so, then is free choice non-existent? • Is consciousness limited to the brain? Metaphysics can cover a broad range of topics from religious to consciousness; however, all the questions about metaphysics ponder the nature of reality. And of course, there is no one correct answer to any of these questions. Metaphysics is about exploration and philosophy, not about science and math. CHARACTERISTICS OF METAPHYSICAL POETRY • The group of metaphysical poets that we mentioned earlier is obviously not the only poets or philosophers or writers that deal with metaphysical questions.
    [Show full text]
  • Richard Crashaw
    RICHARD CRASHAW “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project Richard Crashaw HDT WHAT? INDEX RICHARD CRASHAW RICHARD CRASHAW 1613 On some day in about this year Richard Crashaw was born at London, a son of that enemy of all things Catholic, the divine Dr. William Crashaw (1572-1626). NOBODY COULD GUESS WHAT WOULD HAPPEN NEXT Richard Crashaw “Stack of the Artist of Kouroo” Project HDT WHAT? INDEX RICHARD CRASHAW RICHARD CRASHAW 1631 July: Richard Crashaw had been at Charterhouse School near Godalming in Surrey, but at this point was admitted to Pembroke College of Cambridge University. LIFE IS LIVED FORWARD BUT UNDERSTOOD BACKWARD? — NO, THAT’S GIVING TOO MUCH TO THE HISTORIAN’S STORIES. LIFE ISN’T TO BE UNDERSTOOD EITHER FORWARD OR BACKWARD. “Stack of the Artist of Kouroo” Project Richard Crashaw HDT WHAT? INDEX RICHARD CRASHAW RICHARD CRASHAW 1633 Rector George Herbert’s THE TEMPLE: SACRED POEMS AND PRIVATE EJACULATIONS. GEORGE HERBERT This collection of poems seems to have had an influence immediately upon Richard Crashaw and in less than two generations of human life, it would have gone through a dozen reprintings. HDT WHAT? INDEX RICHARD CRASHAW RICHARD CRASHAW Eventually, it would be having an impact upon Harvard student David Henry Thoreau as well. Constancie. Who is the honest man? He that doth still and strongly good pursue, To God, his neighbour, and himself most true: Whom neither force nor fawning can Unpinne, or wrench from giving all their due. Whose honestie is not So loose or easie, that ruffling winde Can blow away, or glittering look it blinde: Who rides his sure and even trot, While the world now rides by, now lags behinde.
    [Show full text]
  • Sacramental Signification: Eucharistic Poetics from Chaucer to Milton
    Sacramental Signification: Eucharistic Poetics from Chaucer to Milton Shaun Ross Department of English McGill University, Montreal August 2016 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Shaun Ross 2016 i Table of Contents Abstract……………………………………………………………………………………………ii Resumé……………………………………………………………………………………………iv Acknowledgements…………………………………………………………………………….....vi Introduction………………………………………………………………………………………..1 Chapter One: Medieval Sacraments: Immanence and Transcendence in The Pearl-poet and Chaucer………...23 Chapter Two: Southwell’s Mass: Sacrament and Self…………………………………………………………..76 Chapter Three: Herbert’s Eucharist: Giving More……………………………………………………………...123 Chapter Four: Donne’s Communions………………………………………………………………………….181 Chapter Five: Communion in Two Kinds: Milton’s Bread and Crashaw’s Wine……………………………. 252 Epilogue: The Future of Presence…………………………………………………………………………325 Works Cited…………………………………………………………………………………….330 ii Abstract This dissertation argues that in early modern England the primary theoretical models by which poets understood how language means what it means were applications of eucharistic theology. The logic of this thesis is twofold, based firstly on the cultural centrality of the theology and practice of the eucharist in early modern England, and secondly on the particular engagement of poets within that social and intellectual context. My study applies this conceptual relationship, what I call “eucharistic poetics,” to English religious and
    [Show full text]
  • Ruth Connolly St John's College, Cambridge, MS S.23
    1 Ruth Connolly St John’s College, Cambridge, MS S.23 St John's, MS S.23 is a miscellany of fifty-seven poems, consisting of lyrics, odes, elegies, dialogues, songs and a brief epithalamium, a variety of forms linked thematically by its compiler’s interest in works which are in dialogue with both other poems and other people. These are social poems, intended to persuade, delight, commemorate or denigrate their addressees, and to initiate a conversation with their wider audience. Several mingle the rivalries of writers with a contemplation of the bonds forged between men as close friends or as fathers and sons (both biological and adoptive). Almost all are composed in the idiom of dialogue and mimic in their forms and themes the social rituals of conversation and exchange. This is a small miscellany, its writing block measuring 17.5cm x 14.5cm, bound in paper covered in thin vellum, a standard practice in the sixteenth and seventeenth centuries, which made use of recycled scraps of vellum to provide tough, durable and cheap covers. The presence of catchwords throughout suggest the text was copied before being folded, stitched and bound and the edges of some lines came dangerously close to being trimmed during the cutting process. Stiff sewing supports are visible in the spine and extend into the covers. The secretary hand used to enter the majority of the miscellany’s poems is intended to facilitate quick copying, but both the titles and authors of poems are carefully entered in an italic hand, revealing a concern with attribution that is not always found in miscellanies from this period.
    [Show full text]
  • George Herbert Walk from Salisbury Cathedral to St Andrew's Church, Lower Bemerton, 2
    © 2010 George Herbert Walk Salisbury Cathedral to St Andrew’s Church, Lower Bemerton (2¼ miles of easy walking) We start our walk at the West end of Salisbury Cathedral, under the statue of George Herbert (1). If you face the West front, look to the right hand side of the main door. The statue of George Herbert is looking South to the left hand side of the smaller door. To attempt a detailed description of Salisbury Cathedral, one of the finest Gothic Cathedrals in Europe is beyond the scope of this walk but before starting the walk, you may wish to admire the interior of the Cathedral and see the stained glass window illustrating George Herbert’s poem ‘Love- George Herbert Statue Joy’ with vines illustrated in all three panels. The window is at the East end of the North Aisle beyond the choir. George Herbert is shown praying in the bottom left panel. Unfortunately the window is partly obscured by an undistinguished monument. George Herbert Window Returning to the West front of the Cathedral, we turn North and walk towards the High Street gate admiring the fine buildings of the Cathedral Close. Mompesson House of 1701 is open to the public and faces a green to our left as we proceed towards the High Street. As we go through the gate we can see, straight ahead of us, St Thomas’ church built for the builders of the Cathedral to worship in. Continue along the High Street looking at Mitre House (2) on the right as you reach the traffic lights.
    [Show full text]
  • Metaphysical Poets
    The POETRY Metaphysical Poets Including works by John Donne • Andrew Marvell and George Herbert Read by Nicholas Boulton • Jonathan Keeble and others John Donne (1572–1631) Read by Geoffrey Whitehead and Will Keen 1 The Anniversary * 2:01 2 The Good Morrow * 1:30 3 The Sun Rising + 1:56 4 The Canonisation + 2:33 5 A Valediction Forbidding Mourning * 2:01 6 A Nocturnal Upon St Lucy’s Day * 2:51 7 The Flea + 1:57 8 The Relic + George Herbert (1593–1633) Read by Jonathan Keeble 9 The Collar 1:51 10 Redemption 0:53 11 Love I 1:01 12 Love II 1:02 13 Love III 1:06 14 Jordan I 1:01 15 Jordan II 1:14 16 The Pearl 2:40 17 The Flower 2:36 * Read by Geoffrey Whitehead + Read by Will Keen 2 Andrew Marvell (1621–1678) Read by Nicholas Boulton 18 To His Coy Mistress 2:49 19 The Coronet 1:39 20 The Definition of Love 1:51 21 The Garden 4:06 22 On a Drop of Dew 2:12 Henry Vaughan (1621–1695) Read by Roy McMillan 23 The Retreat 1:50 24 The World 3:27 25 They Are All Gone Into the World of Light 2:19 Richard Crashaw (1613–1649) Read by Nicholas Boulton 26 To His (Supposed) Mistress 5:32 27 To Our Lord, Upon the Water Made Wine Thomas Carew (1595–1640) Read by Nicholas Boulton 28 Mediocrity in Love Rejected – 1:00 29 To a Lady That Desired I Would Love Her 1:59 30 The Spring 1:41 3 Edward, Lord Herbert of Cherbury (1583–1648) Read by Roy McMillan 31 Edward, Lord Herbert of Cherbury – To His Watch… 0:57 Francis Quarles (1592–1644) Read by Jonathan Keeble 32 Hoc Ego Versiculos 1:26 33 On Time 0:48 34 On the World 0:26 Katherine Philips (1632–1664) Read by
    [Show full text]
  • The Sacred and the Secular
    Part 3 The Sacred and the Secular Allegory of Fleeting Time, c. 1634. Antonio Pereda. Kunsthistorisches Museum, Vienna, Austria. “I write of groves, of twilights, and I sing L The court of Mab, and of the Fairy King. I write of hell; I sing (and ever shall) Of heaven, and hope to have it after all.” —Robert Herrick, “The Argument of His Book” 413 Erich Lessing/Art Resource, NY 00413413 U2P3-845482.inddU2P3-845482.indd 413413 11/29/07/29/07 10:19:5210:19:52 AMAM BEFORE YOU READ from the King James AKG Images Version of the Bible he Bible is a collection of writings belong- ing to the sacred literature of Judaism and- TChristianity. Although most people think of the Bible as a single book, it is actually a collec- tion of books. In fact, the word Bible comes from the Greek words ta biblia, meaning “the little books.” The Hebrew Bible, also called the Tanakh, contains the sacred writings of the Jewish people and chronicles their history. The Christian Bible was originally written in Greek. It contains most of the same texts as the Hebrew Bible, as well as twenty-seven additional books called the New Testament. The many books of the Bible were written at different times and contain various types The Creation of Heaven and Earth (detail of writing—including history, law, stories, songs, from the Chaos), 1200. Mosaic. Monreale proverbs, sermons, prophecies, and letters. Cathedral, Sicily. Protestants living in Switzerland; and the Rheims- “I perceived how that it was impossible Douay Bible, translated by English Roman to establish the lay people in any truth Catholics living in France.
    [Show full text]
  • Introduction
    Notes Quotations from Love’s Martyr and the Diverse Poetical Essays are from the first edition of 1601. (I have modernized these titles in the text.) Otherwise, Shakespeare is quoted from The Riverside Shakespeare, ed. G. Blakemore Evans, 2nd edn (Boston: Houghton Mifflin, 1997). Jonson, unless otherwise noted, is quoted from Ben Jonson, ed. C. H. Herford and Percy and Evelyn Simpson, 11 vols (Oxford: Clarendon Press, 1925–52), and Edmund Spenser from The Works of Edmund Spenser: A Variorum Edition, ed. Edwin Greenlaw, Charles Osgood and Fredrick Padelford, 10 vols (Baltimore: The Johns Hopkins University Press, 1932–57). Introduction 1. Colin Burrow, ‘Life and Work in Shakespeare’s Poems’, Shakespeare’s Poems, ed. Stephen Orgel and Sean Keilen (London: Taylor & Francis, 1999), 3. 2. J. C. Maxwell (ed.), The Cambridge Shakespeare: The Sonnets (Cambridge: Cambridge University Press, 1969), xxxiii. 3. See, for instance, Catherine Belsey’s essays ‘Love as Trompe-l’oeil: Taxonomies of Desire in Venus and Adonis’, in Shakespeare in Theory and Practice (Edinburgh: Edinburgh University Press, 2008), 34–53, and ‘The Rape of Lucrece’, in The Cambridge Companion to Shakespeare’s Poetry, ed. Patrick Cheney (Cambridge: Cambridge University Press, 2007), 90–107. 4. William Empson, Essays on Shakespeare (Cambridge: Cambridge University Press, 1986), 1. 5. I admire the efforts of recent editors to alert readers to the fact that all titles imposed on it are artificial, but there are several reasons why I reluctantly refer to it as ‘The Phoenix and Turtle’. Colin Burrow, in The Complete Sonnets and Poems (Oxford: Oxford University Press, 2002), chooses to name it after its first line, the rather inelegant ‘Let the bird of lowdest lay’, which, out of context, to my ear sounds more silly than solemn.
    [Show full text]
  • The Vineyard of Verse the State of Scholarship on Latin Poetry of the Old Society of Jesus
    Journal of Jesuit Studies � (����) ��-�� brill.com/jjs The Vineyard of Verse The State of Scholarship on Latin Poetry of the Old Society of Jesus Yasmin Haskell Cassamarca Foundation Chair of Latin Humanism University of Western Australia [email protected] Abstract This review of scholarship on Jesuit humanistic literature and theater is Latin-oriented because the Society’s sixteenth-century code of studies, the Ratio Studiorum, in force for nearly two centuries, enjoined the study and imitation in Latin of the best classical authors. Notwithstanding this well-known fact, co-ordinated modern scholarship on the Latin poetry, poetics, and drama of the Old Society is patchy. We begin with ques- tions of sources, reception, and style. Then recent work on epic, didactic, and dramatic poetry is considered, and finally, on a handful of “minor” genres. Some genres and regions are well studied (drama in the German-speaking lands), others less so. There is a general scarcity of bilingual editions and commentaries of many “classic” Jesuit authors which would, in the first instance, bring them to the attention of mainstream modern philologists and literary historians, and, in the longer term, provide a firmer basis for more synoptic and synthetic studies of Jesuit intertextuality and style(s). Along with the interest and value of this poetry as world literature, I suspect that the extent to which the Jesuits’ Latin labors in the vineyard of the classroom formed the hearts and minds of their pupils, including those who went on to become Jesuits,
    [Show full text]
  • The Alchemy of Sexuality in Early Modern English Lyric Poetry Lisa Gay Jennings
    Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2015 The Alchemy of Sexuality in Early Modern English Lyric Poetry Lisa Gay Jennings Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES THE ALCHEMY OF SEXUALITY IN EARLY MODERN ENGLISH LYRIC POETRY By LISA GAY JENNINGS A Dissertation submitted to the Department of English in partial fulfillment of the requirements for the degree of Doctor of Philosophy Degree Awarded: Spring Semester, 2015 © 2015 Lisa Gay Jennings Lisa Gay Jennings defended this dissertation on February 4, 2015. The members of the supervisory committee were: Bruce Boehrer Professor Directing Dissertation Charles Upchurch University Representative Anne Coldiron Committee Member David Johnson Committee Member Daniel Vitkus Committee Member The Graduate School has verified and approved the above-named committee members, and certifies that the dissertation has been approved in accordance with university requirements. ii For my father, Dalrick Jennings, who never saw the end, but who always believed in my beginning. Death is just “a pageant to keep us in false gaze.” iii ACKNOWLEDGEMENTS In Matthew 17 of the Gospels Jesus performs a miracle where he casts out a demon from a little boy. His disciples inspired and a little envious of this show of power demanded why they were not able to cast out the demon. Jesus responds, “Howbeit this kind goeth not out but by prayer and fasting.” This dissertation came about much in the same manner. It did not materialize out of a moment of envy or frenzied inspiration but by an excruciating amount of sweat, tears, hard work, and some amount of dare I say, blood.
    [Show full text]
  • George Herbert - Poems
    Classic Poetry Series George Herbert - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive George Herbert(3 April 1593 – 1 March 1633) George Herbert was a Welsh born English poet, orator and Anglican priest. Being born into an artistic and wealthy family, he received a good education that led to his holding prominent positions at Cambridge University and Parliament. As a student at Trinity College, Cambridge, Herbert excelled in languages and music. He went to college with the intention of becoming a priest, but his scholarship attracted the attention of King James I/VI. Herbert served in Parliament for two years. After the death of King James and at the urging of a friend, Herbert's interest in ordained ministry was renewed. In 1630, in his late thirties he gave up his secular ambitions and took holy orders in the Church of England, spending the rest of his life as a rector of the little parish of Fugglestone St Peter with Bemerton St Andrew, near Salisbury. He was noted for unfailing care for his parishioners, bringing the sacraments to them when they were ill, and providing food and clothing for those in need. Henry Vaughan said of him "a most glorious saint and seer". Throughout his life, he wrote religious poems characterized by a precision of language, a metrical versatility, and an ingenious use of imagery or conceits that was favoured by the metaphysical school of poets. <a href="http://www.poemhunter.com/charles-cotton/">Charles Cotton</a> described him as a "soul composed of harmonies". Herbert himself, in a letter to Nicholas Ferrar, said of his writings, "they are a picture of spiritual conflicts between God and my soul before I could subject my will to Jesus, my Master".
    [Show full text]
  • Reading George Herbert in the Light of His Contemporaries
    “AND IN ANOTHER MAKE ME UNDERSTOOD”: READING GEORGE HERBERT IN THE LIGHT OF HIS CONTEMPORARIES Anne Judith Menkens A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English. Chapel Hill 2009 Approved by: Reid Barbour Darryl Gless Megan Matchinske John Wall Jessica Wolfe © 2009 Anne Judith Menkens ALL RIGHTS RESERVED ii ABSTRACT Anne J. Menkens: “And in another make me understood”: Reading George Herbert in the Light of his Contemporaries (Under the direction of Reid Barbour) This dissertation examines the ways critics have coupled George Herbert with different authors and thinkers of his era and analyzes the effects of these pairings on what Herbert has meant to readers. The specific fellow writers considered are Richard Hooker/John Calvin (in whose company Herbert looks like a religious partisan); Francis Bacon (as “modern” thinker, examining the physical world separated from a religious interpretation); and John Donne (as artist, creating dramatic speakers in conversation with God). To a great extent, critics have used such couplings to convey the values they wish to impart to readers and build the literary canon thereby. Herbert is a special case because of the sheer variety of appropriations made of his work since its first publication and the often contentious nature of these appropriations. Moreover, Herbert seems aware of his own work’s flexibility and describes the uses of this quality in social discourse. The review of the literature traces not only the roller coaster ride that has been Herbert’s critical reception but also the dozens of introductions to Herbert’s works.
    [Show full text]