The Student Room Group

Who loves John Donne?

Ugh man... with the big day tomorrow I wish everyone good luck, but for that last minute revision for the few of us doing John Donne (in the ass) I thought this would be a good place to come and freshen up the memory (or learn it all).

Just a foreword: Poetry sucks, and I have little patience for it. I'll do my best in this. And I dont know if this is the right section for this, so apologies in advance if its wrong.

The Good-Morrow

Synopsis:

A rambling about loving someone, split into different sections as stanzas - What did he do before he found her? What was it like finding her? What is it like loving her?

Techniques:
- Usual metaphysical ish - running conceits throught, such as 2nd stanza metaphors comparing discoveries and travelling to finding love (one interpretation).
- Ptolemaic Theory in 3rd stanza - "two better hemispheres", talks about finding a better place with fading love - sacrificing love/hapiness for a greater good?
- Dichotemy in the poem - 2nd stanza can be seen as opposition to first & thrid - talks about love consuming most of lover's time & sight (line 10) & highlights distance between people w/ discovery - worlds being far apart & people being different worlds etc & stanza 3 he says our love is mutual (lines 19 & 20)
- Lots more but im out for lunch

Links to other poems:
Usually aiming for contradictory poems, so the flea when it talks about promiscuity & not loving someone.
Sun rising as a similar poem, uses similar conceits (ptolemaic theory etc.) & talks about loving a woman


Gonna add some more later when I'm back, but if anyone wants to 'aid their revision' by adding some its much appreciated :wink:
Reply 1
beertrix
... but if anyone wants to 'aid their revision' by adding some its much appreciated :wink:


These notes are from a while back - hope they help:


Donne’s verse is called metaphysical because in it he tries to unite poetry and philosophy. As with Shakespeare in “A Midsummer Night’s Dream” Donne seems to recognise the importance of imagination as opposed to science, rationality and logic as a way of making sense of the world from a fully human perspective. Donne is an intellectual, passionate and highly independent poet. To him, a thought was in itself an experience and he used his whole experience and senses to explore those thoughts that meant the most to him: thoughts that concerned women, love and spirituality.

Donne’s poetry combines metaphorical and dramatised realism with wit and passion using what was then a new and exciting vibrant expressiveness. He uses dazzling wordplay, often explicitly sexual; paradox; subtle argumentation; surprising contrasts; intricate psychological analysis; and striking imagery selected from non-traditional poetic areas such as alchemy, law, physiology, scholastic philosophy, and mathematics.

Donne used the vocabulary, rhythms and diction of the spoken voice to express his thoughts a major change from the more formal dignity of earlier Elizabethan poetry, especially the vogue for ‘courtly’ love poetry.

Donne’s poetic form seems a natural adaptation of that of the popular Elizabethan dramatists.

Donne’s poetry was only much later termed ‘metaphysical’ because of its use of complex arguments and elaborate ‘conceits’ to explore the abstract ideas of love, sin, God and human existence.

His use of metre, rhyme, alliteration and other effects of sound were made to serve an expressively dramatic and intellectual purpose rather than for purely melodious, mellifluous or harmonious effects.

His poetry expresses the most refined level of feeling.

He was a master of control of pause, stress and tempo; he used a wide reference of subject matter and allusion.

Donne’s poems are commonly only superficially ‘love’ or ‘religious’ poems. In reality, they are a kind of personalised ‘internal discussion’ an exploration of ideas about love, religion, doubt, etc.

Donne’s poems always use their subject merely as a means to an end, e.g. the woman, as such, is rarely the true subject of the poem (as in most other contemporary poetry).

The poems explore both the metaphysics as well as the practicalities of their subject matter, e.g. the idea of flesh as the way to a union of the soul.

There are three main groupings of poems: love (which can be subdivided into cynical and true love) / miscellaneous and occasional verse / religious poetry.


The varying moods…

The ecstatic, passionate and mystical: The Sun Rising; The Dream; The Good-morrow; The Extasie

The deliberately cynical and flippant: The Indifferent;The Flea
The savagely bitter: The Apparition

The wearily cynical: Go Catch a Falling Star

The fulfilled and happy: The Anniversary; A Nocturnal upon St Lucy’s Day; A Valediction: Forbidding Mourning; Elegy

Spiritual struggle: A Hymn to God the Father; Batter my heart; I am a little world made cunningly
Reply 2
Some more old notes from my files (not made for this A level):

The Flea: “ . . . his purpose is to establish his moral and intellectual mastery by refuting the mistress’s reasons for keeping her virginity, and by proving the emptiness of her fears.” He rolls over her protests and reaches the conclusion that “the loss of maidenhood is nothing more than a fleabite”. “The argument of the poem begins and ends with a fleabite. The insect has bitten the lover and the mistress in turn, and now contains a mixture of their bloods. Thus the flea has brought about the kind of union which the lover desires, yet without raising any moral protest from the mistress; enjoying them both with no longwinded preliminaries, and growing into a compound being as they might if the lady would yield to him. When she threatens to kill the flea, he restrains her: the insect is now them, filled with their two bloods. It is also the marriage-bed in which they were physically united, and the church in which their marriage was celebrated. Despite hostile parents and the lady’s own reluctance, they have become a single being within the flea’s body. Although, hardened by custom, she might think nothing of murdering part of him by killing the flea, that crime would involve suicide and sacrilege; for she would also kill part of herself and destroy the marriage-temple in which they were united. But she persists in her triple crime; and having ‘purpled her nail’ in the flea’s blood she refutes his argument about murder and suicide by showing that neither of them is any weaker for having lost the particle of life supposedly sucked from them. In this momentary triumph she gives the lover the means of crushing her in a final, unanswerable demonstration by turning her own point against her. She is right, he admits; and just as she lost nothing of consequence to the flea, so in surrendering to him her honour she will suffer no more than a fleabite”.



The Relic
This poem is addressed to his partner in a true love-match. Donne contemplates a time after his death when his grave will be opened and his bones thrown out to make room for another corpse. When his grave is reopened and the gravedigger comes a cross a bone encircled with a bracelet of his mistress’ hair, the gravedigger might think that a couple lies together “hoping to be reunited on Judgment Day, and will leave them undisturbed. If this should happen during a period of a false religion, the gravedigger will carry these relics to the bishop, to be venerated as holy things: her hair as though it had belonged to another Mary Magdalene, the bone as though it came from one of her lovers. Together they will be adored; and as miracles will be expected of them, this poem sets down for future ages what wonderful things they have already performed. The great miracle lay in the virtuousness of their behaviour as lovers whose relationship ignored sex, who kissed only at meeting and parting, and who never challenged the moral law which restrains natural impulse. This miracle he can describe, but to give any proper account of his miraculous self lies beyond the power of poetry”.


Valediction: Forbidding Mourning
This poem is one of several poems addressed to a woman by a lover about to leave on a journey or voyage which must separate them for some time. This was probably written for Ann Donne, his wife. “The central concern of this poem is to define the relationship between the lovers which makes separation unimportant, or even impossible. . . . Their parting . . . must not involve a show of extravagant grief but a silent melting from one another; and as illustration he suggests a death so imperceptible that the watchers at the bedside cannot tell when the last breath is taken. . . . Their grief . . . is in any case too profound to be expressed by such means; earthquakes cause terror and perplexity, but the much greater movement of the spheres [in the seventeenth century they believed that the stars and planets were held up by invisible spheres] brought about by trepidation [movement of the heavens] is regarded as a natural occurrence, and upsets no one. . . their parting, though far more momentous than any ordinary separation, must attract much less attention. Lovers of a ‘dull sublunary' kind, Donne argues, know nothing beyond physical love; and cannot reconcile themselves to parting because, for them, bodily separation is absolute. All sublunary [beneath the moon] beings are subject to change and decay, and in applying this term to other lovers Donne implies that he and she have the constancy and permanence found above the moon. For them, whose love has been purified to such a degree that they themselves cannot comprehend it, loss of physical contact is much less important. The phrase, ‘interassured of the mind’, seems openly to admit the need for unshakable security which Donne so often represents . . . The lovers form a single being, sharing a single soul; and their unity is not to be fractured by physical separation. Rather, their shared soul will extend itself as the gap between their bodies widens, ‘Like gold to airy thinness beat’ . . . Other metals – copper and lead, for instance – can be beaten into sheets, but none of them so impalpably thin as gold leaf; nor do other metals have the beauty, value and noble associations of gold. Donne’s image gives the lovers’ shared soul these splendid qualities yet at the same time suggests its insubstantial nature through the evocative phrase ‘airy thinness’. . . .

If the lovers do not share a common soul, Donne argues, then their individual souls are firmly joined together, like the legs of a pair of compasses [the device we use to draw circles]. . . . ‘thy soul, the fixed foot’, he tells his partner, is not impelled to move until he does so, but then follows his example. In the same way, when the outer leg of the compass [draws] a circle, its partner marking the centre turns about, as though watching. Again, when the outer leg [draws] an arc at the limit of its reach, its partner ‘leans and hearkens after it’ as though straining to keep in contact; and draws itself up straight when the outer leg completes its circular journey and ‘comes home’. This corresponds with their own relationship, Donne tells the lady. Like the leg which describes the circle, he must trace out his traveller’s course while she, the fixed foot, remains in one place”