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Showing posts with label summary. Show all posts
Showing posts with label summary. Show all posts

Tuesday, April 6, 2010

Do not go gentle into that good night : Summary

Lines 1-3

The first tercet introduces the poem’s theme; it also introduces the two recurring refrains that end alternate stanzas. Although these two lines, the first and the third, both state Thomas’s basic theme about resisting death, they contrast in several ways. Each of the predominant words in line one finds its opposite in line three. “Gentle” is paired with “rage,” “good” with “dying,” and “night” with “light.” The tone of the two lines also is quite different.

Line one is subdued; the verbs are deliberately simple, vague. Thomas uses the predicate adjective “gentle,” making it describe the personality of the individual, rather than the more obvious choice “gently,” an adverb which would only refer to the action of the verb. “Good night” when it refers to dying becomes a paradox for Thomas, meaning a good death. Although this line may be an exhortation to resist death, its entire tone is gentle. Compare this to the beginning of line 3 where “rage” is repeated twice. Here the poet urges a furious resistance to death.

The second line introduces Thomas’s advice to those who near death. The idea of burning is frequently associated with the passion of youth; however, Thomas wants the elderly to cling as passionately to their lives as anyone would. The phrase “close of day” establishes a connection with the “good night” of the previous line, while the words “burn” and “rave” move the reader into the third line of the stanza.

Line 4

The next four stanzas describe four different types of old men and examine their attitudes and feelings as they realize that death is approaching. The first type Thomas mentions are the wise men. They may be considered scholars or philosophers. Perhaps because of this, intellectually they accept the inevitability of death. Thomas begins the line with the word “though,” however, to indicate that their knowledge has not prepared them to accept the reality of death.

Line 5

This line explains why the wise men are unable to act in accordance with their knowledge. Scholars are known and measured by their words. These men have many words still left unwritten or unspoken, so their goals have not been accomplished. Thomas ends this line in mid-thought, leaving the rest of the idea to the next line. This parallels the unfulfilled lives of the wise men, with their messages only partially delivered.

Line 6

In many villanelles, the refrains simply serve as a chorus. Here, Thomas makes it an integral part of the meaning of the stanza.

Lines 7-8

“Good” seems to be used in a moral sense here, describing men who have lived worthy, acceptable lives. The phrase “last wave” presents readers with a dual image. The men themselves are a last wave, the last to approach death; they also seem to be giving a final wave to those who they are leaving behind. “Crying,” as well, has two meanings here. In one sense, it simply means speaking out, but it also carries the sense of weeping and mourning. Like the wise men, the good men have not accomplished what they wished to in life. Their actions failed to stand out.

Thomas uses rhyme for different purposes here. Rhyming “bright” at the end of line 7 with “might” in line 8 serves to emphasize both words and link the two stanzas. Also, the rhyming of “by,” “crying,” and “dying” unites this stanza, while the use of “deeds” and “danced” is an example of alliteration.

Line 9

The intensity of the refrain contrasts with the nature of the good men as Thomas has presented them. They seem passive, their actions weak. Now at the end of life, they must finally behave passionately, finally be noticed.

Lines 10-12

Thomas’s wild men are very different from the good, quiet men in the previous stanzas. The image, “caught and sang the sun,” is joyous and powerful when compared to frail deeds. These men have lived live fully, not realizing that they, too, will age and die. Since Thomas himself cultivated an image as a wild Celtic bard, this stanza seems ironically prophetic about his own death.

Line 13

The word “grave” carries two meanings here: seriousness and death. These are the men of understanding; paradoxically, although they are blind, they are able to see more clearly than those with sight.

Lines 14-15

The mentions of blindness are references to his father. Thomas spoke of this blindness again in the unfinished elegy he wrote after his father’s death, describing him as:

Too proud to die, broken and blind he died ... An old kind man brave in his burning pride.

In this stanza, Thomas contrasts light and dark imagery; for instance, the term “grave” is countered by “gay,” just as “blind” is contrasted with “sight.”

Lines 16-17

While the last stanza referred to Thomas’s father only obliquely, this stanza is addressed to him. The “sad height” refers to his closeness to death. There are Biblical overtones to Thomas’s request in line 17, as he asks for a final blessing or curse; the patriarchs delivered such parting messages to their sons. As in many Bible verses, with their parallel structure, blessings and curses are paired together. If this line is read as iambic pentameter, however, the emphasis will fall on the words, “bless” and “now.” The image of “fierce tears” shows contrast: the tears acknowledging the inevitability of death, while the use of “fierce” indicates resistance until the end. “I pray” reinforces the Biblical imagery; however, the prayer is addressed to his father, the agnostic, rather than God.

Lines 18-19

The refrains are repeated for the last time, now specifically requests to D. J. Thomas from his son.

Media Adaptations

my papa's waltz : Summary

Lines 1-2

The first order of business in a poem is to establish situation and mood, and Roethke selects the father’s drinking as the foremost fact to be conveyed. The tone is slightly comic, as the speaker suggests that there was enough alcohol on the father’s breath to inebriate a child. This observation implies that the father had consumed a substantial amount of whiskey, since the smell of it was very potent. These lines also establish a closeness between the two figures. The poem is a direct address from the son to the father, evoking a feeling of intimacy between them.

Line 3

The sense of closeness is further emphasized in this line. Here it is physical closeness, as the child is said to have clutched onto his father. The description “like death” introduces a note of fear or perhaps desperation. A grip “like death” is extremely tenacious, indicating that the person holding on greatly fears the consequences of letting go. The figure is derived from a personification of death as someone who, once he has grasped onto a person, never lets go. The situation here, then, is quite complex. On the one hand, the boy was afraid of letting go of his father, perhaps fearing he would be hurt by his drunken careening. Or perhaps he feared being separated from his father emotionally. He feared a loss of intimacy with his father if he let go, if he didn’t participate in the dance. The dance thus serves as a metaphor for the overall relationship between father and son: intimate and vitally important for the boy, but also dizzying and anxiety provoking. On the other hand, the description of the boy hanging onto his father “like death” also evokes the image of a death-figure clutching the man. This is particularly resonant if we consider that Roethke’s father died when Roethke himself was still a boy.

Line 4

This line contains the first mention, outside of the poem’s title, of the waltz. This is the initial indication that the father and son were dancing. Only after clearly establishing the complexity of the father-son relationship does Roethke provide the poem’s circumstance, its central event. The meaning of the word “waltz,” however, is ambiguous here. The waltz is a simple dance, not difficult to perform. In fact, the expression “to waltz” means to do something effortlessly, as in, “The team waltzed through to the finals.” (This will be a secondary meaning of the word when it appears in line 15.) In this line, though, we are told that waltzing with the father was, paradoxically, difficult. What should have been easy was hard. On one level, this suggests that the father’s inebriation made it a challenge for the boy to dance with him. This picture of a small boy trying to match steps with his drunken father is lightly comic. On the metaphorical level of the dance as representing the entire father-son relationship, this line suggests that the relationship was difficult, that the boy found it hard to keep “in synch” with his father. Or perhaps he felt that he could not — to use another figure of speech derived from dancing — “follow his father’s lead,” could not do what his father did, could not follow the example his father had set.

Lines 5-6

These two lines reveal the boisterousness of the dancing, which seems at odds with the grace of a waltz. Increasingly, the use of the term “waltz” to describe the father’s behavior seems ironic. The verb “romped” carries connotations of exuberance and unruliness, and the vigorousness of the dancing caused kitchen utensils to fall from the shelf. However, “romped” also suggests fun, playfulness, and — significantly — ease of achievement. In this sense, “romp” is synonymous with “waltz.” One could just as well say, “The team romped through to the finals” as say they “waltzed through.”

Lines: 7-8

The mother is introduced into the scene as a rather aloof, disapproving figure. She did not engage in the dancing, and her frowning face indicates that was displeased by it. Curiously, the speaker of the poem addresses the father directly (evoking, as we noted above, a feeling of intimacy), but he refers to the mother with the comparatively impersonal “My mother.” Moreover, he refers not to her whole person but to just her face (“countenance”). This figure of speech in which a part is used to stand for the whole (as in “all hands on deck,” meaning the entire sailors, not just their hands) is called synecdoche. In a synecdoche, the essential aspects of the part is used to characterize the whole. In these lines, the essential aspect of the face is a frown, which characterizes the mother very negatively. A further effect of the synecdoche is to depersonalize the mother: she is one big frown that is referred to with the impersonal pronoun “it” (in “itself”). The brusque dismissal of the mother in two lines stands in marked contrast to the poem’s lingering examination of the father.

Lines: 9-12

Even though the boy and his father have been close throughout the poem, they seem especially so in this stanza. The father’s hand held his son’s wrist. The man’s actions had direct consequences for the boy (his missed steps caused the boy’s ear to be scraped), as if the two were joined. Both figures were injured, the father on his knuckle, the son on his ear. These hurts introduce a note of pain. The father apparently received his from his labor, but the son’s injury was directly caused by his dancing with — his relationship with — his father.

Lines: 13-14

The picture of the father’s hand, hardened by toil, recalls the image of the other one in lines 9-10. This hand kept rhythm on the boy’s head in an odd little gesture, as if he meant, as the colloquial expression goes, to drive it into his son’s brain. The insistent, Morse Code-like tapping seems intended to convey to the boy how the dance was supposed to go, not how it actually did go (with its clumsiness and missed steps). The father-son relationship should have been smooth and easy but in reality was awkward and stumbling.

Lines: 15-16

On the surface these concluding lines impart a breezy finality, almost a flourish, to the proceedings. Literally, they danced from the kitchen to the bedroom, but, in addition, the connotation of ease associated with the word “waltz” suggests that the father “whisked” his son off to bed. However, the image of the boy “Still clinging” to his father has a plaintive quality. Maybe he still felt fearful of his father’s rambunctiousness. Or maybe he held on because he didn’t want the dance (or the relationship) to end. If we recall the earlier suggestion of the father’s death, perhaps we can read the final line as indicating the son didn’t want to be separated from his father by death. In the end, he simply found it difficult to let his father go.

Media Adaptations

Mother to Son : Summary

Lines 1-2

The first two lines establish what the title implies: this poem is a dramatic monologue spoken by the persona of a mother to her son. The son never speaks; the mother’s life experience and advice may therefore apply to all readers, but particularly to young African-American readers. The metaphor of the crystal stair may represent several things. It may symbolize dreams that the mother once held but which she has learned no longer to expect. The crystal stair may also represent the mother’s spiritual quest toward heaven, Christian grace, and redemption. Or, in material terms, it may invoke the large, gleaming staircases that starlets glide down in movies. In each possible interpretation, the crystal stair connotes smoothness and ease, delicacy, wealth, and a clear, well-lit path toward a rich (material or spiritual) destination. These connotations contrast with images in the poem that show how rough and discouraging the mother’s actual life has been.

Lines 3-7

In these lines, the mother describes the specific ways that her life’s journey has diverged from the ideal of the crystal stair. Grammatically, the “it” in line 3 refers to the subject of the previous sentence: “Life.” Thus one might interpret the line to read, “my life’s had tacks in it.” Or, extending the metaphor of the stairway (of life), the “it” may refer to stairs. Tacks and splinters may be read as figurative hazards one might find on an actual stairway in a rundown building. The tacks, splinters, worn-out carpet, and torn-up boards represent overuse and neglect. Many travellers before the mother have hauled themselves on this journey, and many will do so after her. The damaged parts of the stairway may represent the inability of individual sojourners to repair the structures under-girding their lives (such as poverty and reduced opportunity) or it may represent the disadvantaged state of black life in America itself. The “torn up” boards may represent someone’s attempt to dismantle this stairway altogether. R. Baxter Miller interprets the “tacks” and “splinters” in this poem as threats to the mother’s body and soul. Physically, the tacks and splinters represent small, nagging pains that might puncture and infect the mother as she struggles upward. Symbolically, however, these small threats represent potential injuries to “the black American soul.” The mother’s recognition of these obstacles and her apparent avoidance of them signal her wise negotiation of life’s setbacks.

Lines 8-11

Having listed some of the literal and figurative hazards the son might encounter on his journey, the mother affirms the value of persistence and faith in one’s goal. From lines 8 to 13, she makes it clear that, despite obstacles, she has continued to make gains. The mother’s personal advancement represents progress for the black race as well. The landings and turns in the mother’s climb may be metaphors for brief victories or respites from personal, racial, or spiritual struggles. The mother may mention these moments of ease to assure the son that some parts of life’s uphill climb will offer glimpses of hope and accomplishment.

Lines 12-13

Like the tacks and splinters in lines 3 and 4, the image of a dark stairway with the light removed, broken, or never installed, calls to mind an actual stairway in a building of poor tenants. Hughes includes such realistic details to make the metaphor of a stairway literal and symbolic at once. It is easier for readers to grasp and remember ideas that they can picture or sense, so poets often include sensory details in their work. In this poem, Hughes carefully includes details that appeal to the reader’s vision, hearing, and touch. The tacks and splinters of lines 3-4 awaken the reader’s sense of touch and danger; the darkness in lines 12-13 causes the reader to experience the mother’s blind groping around obstacles toward an unseen goal. The mother’s “goin’ in the dark / Where there ain’t been no light” may represent her persistent struggles despite her own waning faith or hope. Or, the dark may symbolize the external obstacles despite which she climbs. Hughes may repeat the idea of darkness twice in lines 12-13 to suggest different kinds of darkness: physical and spiritual. Or the repetition may serve to make the mother’s words sound like real speech, which is usually more repetitive and colloquial than written words.

Lines 14-20

From line 14 to 20, the mother’s advice takes a final turn. Whereas the first seven lines depict the hardships the son can expect in life and the next six lines assert the mother’s example of persistence through adversity, the final seven lines urge the son to keep going, despite setbacks and his wishes to stop or turn back. The critic Onwuchekwa Jemie translates the mother’s command in line 15, not to “set down on the steps,” into specifically black, urban, social terms. In Langston Hughes: An Introduction to the Poetry, Jemie argues that “to stop is to become a sitter on stoops and stander on street corners or to become a prostitute, pimp, hustler or thief. To despair is, in short, to wither and die.” The mother urges the son not to succumb to the temptation to give up. Having felt despair and resisted it, she knows that the choice to persist benefits the individual and the race. She warns him in line 17 not to fall ‘now’ because she has brought them so far and is ‘still climbin’.” The potential “fall” might symbolize both their falls from spiritual grace as well as a political setback for African Americans. Collectively, if many sons (and daughters) despair and drop out, the struggle for equality is that much less likely to succeed. In the last line, the mother repeats her refrain regarding the moral, spiritual, and political necessity to endure adversity and keep climbing.

Media Adaptations