Tag: LITR210

…yet another one of those writings I had submitted as homework. This one is a revisit to my reading of and assignment for Paradise Lost. Submission requirements:

…and now the actual writing:

Who or what do we have to thank for making us who we are? Many would answer this question from a more tangible and personal perspective, and reply by answering with the names of their parents, loved ones, peers and educators. Some would answer the question from a scientific perspective and mention their parents and families with an eye toward genetics. Finally, others might answer the question from a spiritual standpoint and give thanks to their deity. But of those answering with religion, would they think of an entity that is associated with evil? Would one of a Judeo-Christian based faith ever give pause to recognize Satan?

A few weeks ago I had the pleasure of being introduced to Paradise Lost. While reading this epic tale of man’s fall from grace—and the events which led to that point—I became engrossed, enveloped and intrigued. I went back, rewound and re-read several sections and evaluated what my eyes were seeing and what my ears were hearing [Librivox, 2008] and developed a series of thoughts from my interpretations of the work. Some of the most startling points—yet not quite surprising once given thought—were feelings of sympathy of, relation to, and thankfulness for the Devil (Palmer, 2011).

I carried these thoughts on with me for a few days, and shared the tale as I had read and interpreted it with a few different people—my marriage counselor included.

I began to share my feelings from Paradise with the counselor by stating that I had been given the task for an assignment to state which character I had an affinity for; with only slight hesitance and an odd near evil smile I informed her that I chose Satan (Palmer, 2011). After catching a quick glimpse of the counselor’s confused, almost disgusted face, I explained the tale for it was obvious that she had never read it.

I explained how it seemed that Satan’s emotions were just, in the sense that they were quite similar to feelings that are human in nature. In his life prior in Heaven, Satan—then the angel Lucifer—had learned of God’s Son; the Son was created by God to aid in the reign of Heaven and was to share in all His glory power. Lucifer had become very upset of this, as he felt that having a second master—one which was not entirely separate of the first—was unfair; additionally, Lucifer felt that any seat that was to be created as a second chair of sorts should be allowed the appointment of a being already in existence, such as he or another of his fellow angels. Lucifer gathered a group of angels which shared in his feelings and then proceeded to challenge the Throne. Ultimately the Father and Son prevailed. (Milton, Book IV 615-7, 655-62)

Having been exiled from Heaven and banished to Hell, Lucifer—now Satan—and his cohorts plotted an attempt to retaliate by laying claim to God’s next creation—earth and Man (Milton, Book II 1-389). In his attempt, Satan did fail, yet succeeded in helping to define some of Man’s later characteristics. This failure helped in my expressing how Satan was one who deserved some attention without being given honor or praise—attention somewhat akin to that which is given to important figures in history like Adolf Hitler.

Satan had—through the understanding of “human” emotion—rightfully felt scorned by his Master. As I had stated in my previous writing on Paradise and my retelling to my counselor any number of people here on earth in our current time would view such an act within our society—government, business, and perhaps even familial lives—as egregious; to have a leader create and fill a position with one of close, personal kinship is unquestionably distasteful, unethical and even immoral. Applying this human emotion to Satan’s actions—as Lucifer—thusly makes his response understandable. Likewise, his actions of attempted recruitment of Man and claim of earth in retaliatory vengeance makes certain logical sense under the influence of “human” emotion.

Here is where I began to express slightly in my prior writing and more so in my dialogue with the counselor that the concept of human emotion was not entirely born of Man’s sin against God by eating of the fruit, but through Satan’s infectious influence based on his emotions. Prior to Satan’s contact with Eve, Man had few emotions—if we can call these elements such. Man only knew how to Honor His Grace and show Love and Appreciation to the Father; Man had no concept of lesser feelings of honor, love, appreciation, nor any vertical, diagonal or reverse of these emotions. All of these emotions had, however, existed previously and were known too well by Satan. Through his temptation of Eve, and her temptation of Adam, Man later awoke with these emotions and were rendered less perfect and more human.

I opened this writing asking who or what should be thanked or given attention for making us who we are—the commonality between the answers being some element of our past. I had stated that many of us would mention our parents and varying elements of our upbringing and experiences; from here I dove into an odd point on the topic of religion. I shared how one piece of Judeo-Christian history—portions being considered apocryphal—as dramatized in writing through Milton’s Paradise Lost. In doing so I have presented the reader of this essay an idea which many may at first—like the counselor to whom I mentioned sharing the notion with—think as heretical and insane. To regard Satan as an important influential character on humanity is utter nonsense; or is it? Without this ultimate “embodiment” of evil would we be able to properly contrast good?—we would not be able to contrast good at all; nor would we be capable of knowing such things as sin, anger, jealousy, etc.

More importantly, we would not be capable of the further extended concept of free-will and it’s related free-thinking; without those elements we would not be capable of having authors such as Milton and the ability to discuss, debate and interpret such amazing works.

Librivox. Paradise Lost by John Milton. (2008). Audio/Web. Retrieved 16 Nov. 2011 from http://librivox.org/paradise-lost-by-john-milton/

Milton, John. Paradise Lost. (1667). Retrieved 16 Nov. 2011 from http://etext.lib.virginia.edu/etcbin/toccer-new2?id=MilPL67.sgm&images=images/modeng&data=/texts/english/modeng/parsed&tag=public&part=all

Palmer, Jeremiah. Satan = Epic Fail. (2011). Retrieved 8 Dec. 2011 from http://kg4vma.livejournal.com/579673.html

…the following is another wiritng that had been submitted in response to a homework assignment. Before reading the following, I would recommend reviewing Johnathon Swift’s A Modest Proposal.

First, I would like to say that perhaps we should introduce Swift’s proposal for the better use of infants and children in this country; if we were to enact such a proposal it would solve our current issues with the nation’s economy and welfare. Through the establishment of such a plan we could eliminate the costs of sexual education in public schools, as those who would be in attendance would undoubtedly be only of the upper classes; there would be no need to educate these children on the matter as—since they come from a better stock—they would not carry any interest in, nor would they have the time left alone—as their parents or paid caregivers would be at home—for breeding. For that matter, the costs of education would decline as the children from the lesser classes would not be in school; those having been selected for further breeding and labor would not require education, nor would those who are being kept alive for additional ripening before the slaughter.

Medical and nutritional costs that we currently associate with the upbringing of children would go under an overhaul and be decreased as the bulk would now be livestock. This sort of change should be an easy transition for some federal agencies, such as the United States Department of Agriculture (USDA). Currently the USDA provides a program providing additional nutritional foods to families under the Women, Infants and Children (WIC) program. WIC could continue to operate, though under a different section under the USDA, by providing our new human farmers with additional feed if necessary.

Costs associated with Social Security would also decline, eventually allowing for the expiration of the associated programs. The decline in Social Security would come from the introduction of farming practices in humanity—by allowing for the use of persons as livestock there would understandably be a reduction in having disabled or otherwise handicapped infants growing to maturity. Any infant born with any defect would be euthanized or aborted in the same manner as is done in current handling of livestock. It may, however, be found that certain defects or maladies—as we currently see them—may, in fact, be considered a delicacy.

While reading Swift’s proposal I was given the opportunity to try and classify my own family and figure out how my children would be best used under such a plan—my children would have to be branded as stock of some sort as we do come from a lower class and make use of the current welfare systems. My son, I fear, would not be suitable for consumption; as is noted in Swift’s proposal, my son is rather lanky and would be too tough a morsel to chew. At the age of seven, he is very thin and already 12 ½ hands high—this build would be unlikely to yield a tasty crop, so it would be doubtful that he would be allowed to sire. It would be very likely that my son would be employed in labor of some sort, unless we choose to have men of such stock to become beasts used in sporting events.

My eldest daughter, having gone beyond the proper age for dining, would become a great candidate for breeding once she becomes of that age. In her current state we see that she is rather short and has a graciously good amount of meat on her bones. With science showing that these traits are often hereditary we can safely assume that she would yield plenty of children with desirable traits for consumption.

Our youngest daughter is close to ripening to an age of two, and would make for a nice Sunday roast of average tenderness. Though she may currently be of an average height and weight ratio, I believe that supplying her with the proper feed over the next two months would yield a meat with excellent marbling of the fatty tissues. With a good ratio of fat and proper slow-roasting techniques applied her meat should easily melt in one’s mouth with a delicious buttery effect.

…obviously the words that precede this were written with the same sort of political satire intended by Swift.

None of us would actually imagine the use of the underprivileged as livestock. Swift’s sarcastic approach to the needs of public welfare serve as an interesting call to attention, however. In a society that was busy issuing complaints on its current state Swift decided to present a “solution” where none others—of good thought—had been given. It is lightly noted at the end of the proposal that the work is satire in the statements, “…I have not the least personal interest in endeavoring to promote this necessary work,” and “…[my] youngest being nine years old [thus, beyond age of consumption], and my wife [is] past child-bearing.”

While Swift’s work is obviously political in nature, Locke’s work is philosophical. Locke writes of society in his work with an eye towards what makes us who we are, and how differing our positions may be. In his Epistle, Locke writes that the whole of his text is spiritual in nature, and that he recognizes that these views differ as much as our varying palates. The only section of Locke’s Epistle that may be viewed as political is his noted revision in where he had addressed concerns that had been brought about in another edition of his work. The revisions made were to clear confusion and quell uproar that came in the philosophical differences—thus creating a need for something akin to “political correctness”—between his work and the readers.

Works Cited

Locke, J. An Essay Concerning Human Understanding. Columbia.edu. 1995. Web. 18 Nov. 2011.

Swift, J. A Modest Proposal. Luminarium.org. 1999. Web. 18 Nov. 2011.

…yes, I went way over on this one; but how could I resist joining in on Swift’s satire?

…and yes, the title for this post is a series of bad puns/references. (Dr. Strangelove formatted; “a Swift kick”; and of course, we’re talking about food so, BAM!–Emeril)

The following is a rather lengthy response to my reading of Paradise Lost. As usual, I went way over the required number of words for the class assignment–I wrote 1800 for a required 350-450 words…

Milton’s epic, Paradise Lost, is a creative tale outlining the fall of Satan from Heaven and his subsequent attempt to bring about the fall of man on earth. The story is filled with a wide range of characters and concepts known from the Bible and non-Judeo-Christian religions and mythologies. Though the primary focus of the work is to give attention to the birth of sin among man and his exile from Paradise on earth, the reader is delivered the tale through the use of several interwoven subplots; first focusing on Satan, then the Godhead and Trinity, Man and his recognition of the Lord God, Satan’s influence on Man, and finally Man’s recognition of sin against the Father—the latter including foreshadowing of days to come with a paradise in Heaven.

Milton wrote his characters in such a way that the reader can easily relate to any individual and/or all characters or creatures in the tale—including the Father, the Son, Man and even Satan himself; of all these characters this reader found himself connecting and sympathizing with Satan more than any other until the very end when Milton allowed for feelings to realign with empathy toward the devil and sympathy for Man.

Before God had created the earth He had His Heavens filled with followers of some subordinate design; then one day, God decided that He would have a Son who would sit beside Him and share His reign as He too would be of Him. This declaration upset the angel who would then become known as Satan as he had felt feelings that God was unfairly giving higher attention to another spiritual being without thought to those with whom He already shared company—Satan felt as if he was being overlooked for a promotion of sorts. In his disgust, Satan had challenged His throne and recruited an army of angels who felt the same. Ultimately this battle in Heaven was won by His Angelic army and Satan along with the lesser angels and spirits were banished to Hell.

While in Hell, Satan gathered his followers and called council for a plot to attempt another battle or some other direction in which they might be able to live a “good” life of some sort as they were no longer capable of living a “Good” life in Heaven. The council gave many differing opinions, but eventually settled on the idea of overtaking God’s next planned creation; earth and Man. As no one in the council had enough gall or power left to lead this charge, Satan volunteered himself for the mission and “secretly” made his way from Hell to Heaven’s ethereal edge to watch the Creation and plot an attack on Man.

Meanwhile, God created His new world of and for Man, and showed his creation to the Son. While proudly looking over the world, God pointed out to the Son where Satan was hiding, and told Him how Satan would have Man challenge His authority and thus leave this Paradise forever. The Son spoke to the Father and asked forgiveness of Man in the future if He were to join Man on earth and live with him only to face eventual persecution and death on earth by Man’s hand. God agreed, and this future was set to become history.

During his viewing of earth and his travels among His creations thereon Satan did experience moments of second thought. Satan viewed His glory, and remembered days on High where which he sat with Him and fellow Angels in Heaven. Still, Satan’s feelings of anger and hatred for the Father’s actions and subsequent banishment of him to Hell for his adversity overcame him and he continued with his plan. Satan visited Eve, taking the form of a sentient serpent, and told her of the glorious wonders that were unlocked through the tasting of fruit from the tree that He had forbade them to go near. Satan persuaded Eve to partake in the eating of the fruit, raping her of the life she had just come to know. Satan left and returned to Hell feeling accomplished, yet still having an echo in the back of his mind asking Him what he had done.

Eve, beginning to feel the effects of the fruit was introduced to the feelings of doubt and shame and questioned whether she should include Adam or leave him be. Eve’s feelings of love for Adam eventually led him to confess to him. This confession served multiple purposes: through her confession Eve attempted to clear her newly born conscience; by confessing Eve hoped that she would stay with Adam, as he might partake of the fruit as well, and she would not be replaced by a more responsible creature; and if Adam were to eat of the fruit he would be equal in sin and they would face this concept of death together.

Eve told Adam, and gave him the fruit which he shared in with reluctance at first and sinful delight following the initial taste. The two had felt “alive” for the first time in their short lives having gone against their Father and seemingly coming away unharmed. They celebrated this feeling through a long round of intercourse followed by a nap induced by the gratifying drug of sexual rapture. Adam and Eve awoke afterward with newfound feelings of shame, remorse, and fear.

Satan having “won” his battle on earth returned to Hell seeing the path that had been laid by his incestuous children, Sin and Death—that had existed prior, yet were born of this moment. As any proud father would, Satan beamed with delight to see the work that he—that his children—had done; in his delight all second-guessing had been washed away and he was now satisfied in raping the earth and stealing from the Father. Upon entry into his council chambers he boasted of his success and proclaimed that they had won against their battle with God. Once he was finished he opened his eyes to those before him to notice that the last laugh belonged to the Heavens above, as his minions had in his absence been turned to serpents.

The tale closes with Adam and Eve being visited with a messenger of our Host. The couple is told that with their being given will to do as they chose there wasn’t a way to prevent them from exile; they would, however, have to pay the price as they had gone against His word. The couple would have to forever live with the knowledge of sin, feelings of shame and remorse; they would forever have to work hard, sometimes without reward, to survive. The couple would now have to eventually face Death, though their death would come eventually in a manner of expiration and not as an instant penalty. They were also given the knowledge that in the future the Son would come and that his earthly presence would derive from one part of their long-lineage of man—and in this Satan and Sin would be defeated. Feeling now more secure—yet still ashamed—Adam and Eve left what had been their Paradise on earth, never to return.

Satan had seen what he thought to be a wrong in God’s plans—in essence, Satan felt as if God should be an equal opportunity employer that believes in tenure and length of service as a basis of promotion. If we were to replace the names God and Satan in this situation, and make Heaven a modern business, we would easily understand the argument and see that the placing of a family member in a junior executive position by a senior executive is nepotism; there would then rightfully be an angered outcry from a mass of people within the organization. This, however, was not a publicly traded company—this was the Kingdom of Heaven. Still, it is possible for us to sympathize with Satan in this matter. Satan, banished to Hell, rallied his troops once more, and established a council—like some congress or parliament—and asked what should next be done. This turn of events can give us connection again to Satan, as these actions are somewhat human—political debate on policy is something that we have done for centuries, and how we attempt to resolve conflict. Once a decision was made the question of who would take leadership then came to the floor, and not one member of the organization volunteered; something many of us have seen in our own little groups and cliques.

Satan, the bruised, beaten and exiled, then sighs and takes the initiative to take action for the cause again; while taking the lead Satan questions whether what he is doing is right. Many of us have shared in these feelings—the constant weighing of pros and cons, the incessant doubt that somehow manages to eke through our passionately felt arguments. Still, Satan presses on, and somehow becomes a hero of sorts in that he his fighting for a cause that he sees as right; though it must be noted that his fight has turned away from a battle of what may or may not be right and into a battle of vengeance—a concept which many of us are very well aware of. Satan—the antagonist, the hero, the vengeful; here—with this combination of feelings and attitudes—Satan creates evil as we know and feel it. Satan then shares this evil with man and—perhaps unwittingly—helps to make man more human through his birth and introduction of sin.

Satan’s gift of sin to man unlocks a myriad of feelings in Adam and Eve; making their characters more human and less divine, less ideal, less perfect. Man now becomes the underdog in the story, and Satan the evil that has led him there. Satan thusly becomes less of a character to attach to—even one that we may wish to shun—and man is now the one with which we relate.

The tale is most definitely an epic by many definitions. In a literary sense we are given a long struggle of good and evil that has a basis on religious characters. We are given the opportunity to travel great distances and see the journey that has shaped not one, but many characters with internal struggle and outward battles. Through these elements, the work exemplifies the definition of an epic. In more modern Internet related terms, the poem may also be deemed epic; the delivery of the story is quite awesome—or epic—in how it establishes the ability to connect with a range of characters and emotions. There is, of course, the fact this the tale shares three “epic fails”—Satan’s battle in Heaven and on earth, and man’s loss of Paradise.

The following is an essay submitted for one of my classes…

In our fifth week of class we were asked if knowing that Margery Kempe’s book was autobiographical and not a work of fiction changes the way in which we read or interpret the work. In my response, I had stated that having such knowledge did not have any real impact on how I read the stories. In this essay, I would like to take the opportunity to further explore that discussion prompt and expand upon the response I had given.

We cannot deny that Kempe led an interesting life with her varying religious experiences and journeys. Kempe, we are told, had been possessed in some manner following a difficult pregnancy and delivery, was imprisoned for her depression and erratic behavior, was visited by Christ and subsequently relieved of her demons. Kempe continued to have experiences and visits which she attributed to her failures in being wholly faithful—she believed that the failures of businesses which she had involved herself in came from her lapse in faith and morality during those periods. Kempe had attempted to become a stronger follower and believer, and began to fast and practiced chastity—much to the chagrin of her husband. After having been visited once more by the Lord, Kempe agreed to break her fast and lay with her husband, as well as pay her husband’s debts, so that she may embark on a religious pilgrimage.

The way in which these stories are presented may cause the reader to believe that he is reading a work of fiction—a thought which may be amplified through the “knowledge” that these sort of experiences do not occur today. Yet, similar tales have been told and have become the basis of religion the world over. Let’s examine one such story:

A young man named Joseph Smith claimed to have experienced visits by religious entities in the 1800s. Smith, having taken note of all the varying Christian denominations found himself perplexed in trying to find the “right” church—to which God came and told him in a dream that all of the current churches were “wrong”. Having prayed on the matter for some time, he was greeted by an angel that directed him to the location of important religious text and the means to read and interpret these texts. Smith took this newfound knowledge, composed the Book of Mormon and established a religion—The Chruch of Jesus Christ of Latter Day Saints.

What difference is there then between the Book of Mormon and Kempe’s tales? Two relatively young people claim to have been visited by the Spirit or His messengers and embark upon a religious journey of some sort. Kempe’s is more self-aligned in that she is discovering His word for herself, whereas Smith’s becomes the basis of a religion. Both characters are real. Both characters shared their story either in writing or spoken word. Depending upon who one talks two, both are either considered “nuts” or important figures.

In my first writing on Kempe, I posited whether it would be more surprising—and how our views would change—if we discovered that her work contained fallacies that had been inked in by her scribes. I also questioned whether this change would be as big of an impact as discovering that the Holy Bible—having been transcribed by numerous persons over the ages—was not a “true” work. In addition, I now ask whether finding hard evidence that Joseph Smith, and the men who attested to the validity of his tales, were lying to a group of followers would disrupt the Mormon faith. Personally, I do not believe that any such discovery about Kempe, the Bible, or Smith would do much to alter the viewpoints that the readers of the respective works have. Though there may be an interesting crumbling of LDS and Christian based faiths, the texts would still exist and be read more for literary example and historical review. People would still be interpreting those texts with an eye toward the words containing some truth, as the words included were written or shared by persons who did believe—like Margery Kempe.

The following entry was… Oh, heck, you know the drill…

In reading the selected works for Marvell and Donne, we can find some subtle similarities between the two authors’ works. First, we may notice that the authors seem to have a knack and desire to make connections between the focal subject and the outside world. The outer world that the authors reference is not limited to simply the environment in which the subject resides; the whole universe—tangible, intangible, theoretical and theological—is potential fodder for the creation of poetic illustration and similes.

In his Definition of Love, Marvell writes of a love that is bound by the mental capacities of a couple that seem incapable of being physically joined. Marvell says that Fate—a notion of some divine power that establishes a clandestine plan; one that he seems to gives weight by making the noun proper through capitalization—holds the loves apart as if they are lying on two equal and parallel, yet separate planes of existence.

Speaking again on love—perhaps the same—in the letter to his Coy Mistress, we see Marvell being creative once more with the outer elements of life, relating them to a pining for the attention and his adoration and near idolization of another’s love. In this work, Marvell states that to be worthy of the other’s attention her coyness should last quite some time—from the period extending from the great Flood to the day of Judgment—so that his love should expand greater than any empire.

Donne draws together quite a few similes in his romantic tales of love. Donne’s passion for love seems a bit darker in some ways, yet shows that there is still illumination should the fires of a love remained kindled in happiness and not extinguished in sorrow. In his Sweetest Song, Donne has the words of a dying or recently deceased lover trying to comfort a grieving partner; the words also offer a viewpoint of how the grieving will bring about a darker depression in the widowed and hurriedly send away the joyful remembrances of lives spent together.

Donne seems to be very passionate about the union of two lovers, as is exemplified in The Flea. Our lovers in this poem have been supped upon by a common pest, and now contains a mixture of the two’s blood, creating a union of the lovers that they might never be able to create themselves. Many have written about the ultimate power, pleasure, and feeling of union can be achieved through intercourse—making love—with his/her partner; many have also expressed how strongly they have felt their love and wished that it was possible to be married in a stronger sense—to be joined and mixed in an even more perfect union. Donne’s flea makes this possible. Unfortunately, our partner murders the flea beneath her nail, not being aware of the symbolism seen by our author.

Marvell and Donne speak of a romantic sort of love and draw comparisons to things and places that we may not or even consider in speaking of love. Marvell with his undying love for one that cannot or should not yet be had; Donne with his love that is fearful of dying—though the authors have slight differences in their vantages and styles, they speak of the same thing in similar tongues.

[EDITED 11/8/2011 to include comments that were made in class since initial posting.]

You’ve made some good points throughout here. Even though the poems can be viewed as harsh in some ways (tone, style, etc.), the emotions behind them (even if coming from basic needs) are valid. Perhaps some of the poets were more realistic about certain issues, but the underlying issues and emotions grew from human nature and experience. They simply chose to express those ideas in ways not yet seen before. 🙂

The following was originally written as a response to a classroom forum:

Expecting to find a lot of definition in the times in which Elizabeth lived through the review of her writings and speeches is much like having the expectation of finding definitions of the times we currently live in through reading any of todays blogs and journals on the Internet. Though there were many instances of her speaking of her current times, there isn’t much beyond her speaking of her life and the lives that interacted or depended upon her. We cannot find her giving description of the mundane and everyday things that she wouldn’t have given much consideration—the little things that we may want to know more of so that we may be able to paint a more accurate picture of the times. The same may be said of the varied writings of the average person we see online today; we may read one telling the tale of how there day had went, but we may not know the full details of how they dressed or how they traveled from point a to b and how their method of transport operates, etc. Instead we are left with the knowledge that the person is just another human experiencing events that they may seem as being somewhat normal.

From my reading of Elizabeth’s works, the only aspect of her life and times that stands out to me is the topic of religion. In her speech On Religion, delivered sometime in 1559 AD, we can see a bit on the connections between religion and political power. Elizabeth spoke wisely on the subject , saying that the basis of everything should take place in the matters of religion—or the morality thereof, at least—yet care must be given so as not to let religion take over as the last thing needed is a jihad. The speech continues to give a little description of the schism within the church and between the church and her monarchy. Elizabeth delivers another good take on the divide between the church and herself as well as her family in a response given in 1585 AD.

Though these speeches/writings give some decent description of the period, we can see that not much progress has been made in humanity since—do we not still have the struggles with church and state today? The times may have progressed, our world may have grown larger and the differences between political and religious activists may have changed, but a struggle between political and religious powers carry on.

The following was originally posted in response to a classroom forum:

The best examples of the mixing of Christian and varied pagan beliefs that I can see lie in the tales of Beowulf and the Dream of the Rood.

In Beowulf we read of a king who is serving of his people and fearless of his travels in far lands with varied spirits and elves abound. Obviously our strong heroic leader and adventurous exploits are familiar of the pagan faiths. Yet, there is also mention of God and and his divine creation of the world; elements which are undeniably Christian. Further, we might be able to make some sort of a tie between Beowulf and Christ, though no mention was made of the Savior. Telling of how mighty the king was, and how he helped his people and bore faith in the troubled times, battling evil might easily sway someone to see how a heroic and noble savior of earth could be able to rise above. If one could have faith in this story, then one could have faith in the Christian stories.

The Rood applied persuasion in a similar manner to Beowulf. In the Rood, we here the telling of the Crucifixion; further we hear the telling from the viewpoint of an element of nature—an item which a pagan could easily see as being as alive spiritually as man. We are told of how Christ—an almost every-man, yet something more—bore such terrible inflictions from his evil captors. We see Christ as a hero—a man who should be honored and worshiped for the pains and suffering inflicted upon him in our names. This piece helps show how older selfless acts leading to martyrdom still exist in this new religion, and that the greatest martyr for the cause is the son of God.

These stories are quite successful in mixing and selling the concepts of Christianity to people of pagan faiths.

The following was originally submitted as a homework assignment:

For my response, I chose to speak on the Kempe subject.

Having the knowledge that Kempe was an actual person has little to no effect to how I read her work. Reading Kempe would be much like reading a personal journal or blog and even the tweets or posting to facebook walls of today. Though there may be some slight change, as I might be able to forge some sort of personal connection with the subject, the differences end there. Still, that difference isn’t that strong. Any story, if well-written, should be able to draw the reader into the tale and create a bond; otherwise the text being read is no better than an instructional manual.

Furthermore, for those of us who may have faith in a higher being, we reads text which is claimed to have been written of or by real people or entities. There is no physical proof to back these claims; yet we believe them and connect with them wholeheartedly. Are our views changed by having heard others claim that these words may be false? If our views are affected by these claims, the change is typically minute and causes a strengthening of our connection to the verses we hold so dear.

I would want to question what would happen if we discovered–with hard certainty–that Kempe was a character of one’s imagination after having believed that she was real for so long. I would then ask would this cause as great of an impact as discovering that whatever deity we choose to follow was the creation of someone’s dream.

The following was originally submitted as a homework assignment:

For my response, I chose to speak on Elizabeth’s last speech to Parliament.

Jeremiah Hall Palmer
Professor Maurene Hinds
LITR210
20 October 2011

In November of 1601, Queen Elizabeth spoke to Parliament, giving what would be known as The Golden Speech. In her address, Elizabeth express her feelings of how she had ruled as Queen, and gave thanks to those in the House of Commons that had given her so much support. This speech was likely presented as Elizabeth was realizing that soon her days would end as she was growing quite old in age.

In her leading paragraph, Elizabeth thanks the Speaker and the House for being in attendance and showing such care for the governance of the land; Elizabeth gives further thanks by saying that without their love and dedication she would not have been able to have served the public. Elizabeth continues on, giving brief pause to request the members stand as she feared the words she wanted to deliver would last long enough that they might grow uncomfortable in their seats.

Elizabeth continues on, recognizing that despite her careful manner and good intentions that there may have been a few members of the Commons who had opposition to her beliefs; to this she supposes that she was seen as a malady of sorts and that these people had found ways of dealing with the headache as and physician would through the prescription of some “medicine” to alleviate the symptom. Even so Elizabeth secures her claims in her wanton desire to be and have been fair and just by saying that she had always remembered that she too will appear before a higher King and be given Judgement. Elizabeth leaves us with a final declaration of her feelings of her country and kingdom stating:

And though you haue had and may haue many mightier and wiser Princes sitting in this Seat, yet you neuer had nor shall haue any that will loue you better.

[Though there have been and may be stronger and wiser rulers to occupy this position, none have or will have the same love for this country and people as I have.]

Elizabeth I, Queen of England. “Queen Elizabeth’s Speech to her Last Parliament” Parliament, England. 30 Nov 1601. Retrieved 19 Oct 2011 from: http://www.luminarium.org/renascence-editions/eliz1.html.

The following was originally submitted as a homework assignment:

For my response, I chose to speak on Shakespeare’s sonnets.

Jeremiah Hall Palmer
Professor Maurene Hinds
LITR210
19 October 2011

One cannot argue against Shakespeare having a certain way with words; harder still would be an attempt to argue that he had no knowledge of love. Tragically, though, many only think of Sonnet 18 when they want to speak of his grasp of love. If one were to come to the Sonnets having only knowledge of the cheery comparisons of an interest to being better than the brighter points of the summer season they would likely be taken aback by the language of Sonnet 130.

Shall I compare thee to a summer’s day?
Thou art more lovely and more temperate:
(Shakespeare, Sonnet 130)

The opening lines of Sonnet 18 give the reader a vision of a warm beauty, bright and gleaming. The next few lines remind us that despite the wonderful days summer may bring, it still has it’s faults;

Rough winds do shake the darling buds of May,
And summer’s lease hath all too short a date:
(Shakespeare, Sonnet 18)

The lead into the negative aspects of summer aid, however, in showing how much more beautiful the love-interest is. Differing from this sonnet–with it’s bright beginning and ends–Sonnet 130, where we are led in with a darker comparisons.

My mistress’ eyes are nothing like the sun;
Coral is far more red than her lips’ red;
If snow be white, why then her breasts are dun;
(Shakespeare, Sonnet 130)

Shakespeare continues to speak in a tone which may seem shocking. Rather than painting with pleasantries, the reader is given comparisons that lead in the other direction. At first reading, one may believe that we’re contrasting the sun and her eyes in order to give a better uplifting comparison as was done in the eighteenth–when we read the next few lines we see different. The opening line then gains a clearer definition that her eyes are dark and without that certain glowing spark. To the uninitiated this comes as quite the surprise, given the flowing beauty that has been written before. If we read from other sonnets, such as 116, we see that this is not the case.

Love’s not Time’s fool, though rosy lips and cheeks
Within his bending sickle’s compass come:
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.
(Shakespeare, Sonnet 116)

In 116, Shakespeare shares his thoughts that love and beauty do not always go hand-in-hand. He states that beauty fades, but true love does not; why then would anyone find a woman being described as having darkened eyes surprising in one of his poems? I do not believe that there was any malice or any intent behind the descriptors used in Sonnet 130 other than the purposeful telling of how beauty and love is within–only seen by the parties involved. Love such as this is truly romantic and can be the most enduring. On that note, I would like to end by saying:

If this be error and upon me proved,
I never writ, nor no man ever loved.
(Shakespeare, Sonnet 116)

Shakespeare, Wm. "Shakespeare Sonnet 18." Shakespeare Online. N.p., 27 Feb 2010. Web. Retrieved 19 Oct 2011 from: http://www.shakespeare-online.com/sonnets/18.html.

Shakespeare, Wm. "Shakespeare Sonnet 116." Shakespeare Online. N.p., 27 Feb 2010. Web. Retrieved 19 Oct 2011 from: http://www.shakespeare-online.com/sonnets/116.html.

Shakespeare, Wm. "Shakespeare Sonnet 130." Shakespeare Online. N.p., 27 Feb 2010. Web. Retrieved 19 Oct 2011 from: http://www.shakespeare-online.com/sonnets/130.html.

[EDITED 11/8/2011 to include comments received after the initial posting.]

Nice work with the analysis here (and I must admit, your other comment made me laugh aloud). That the poem seems to go against many conventions of the time–including some of Shakespeare’s own works–makes the poem stand out even more. In some ways, the poem has a “tongue in cheek” aspect about it, in part because he seems to recognize the ridiculousness of false flattery. 🙂 It would be fun to be able to meet him in person, wouldn’t it?