Analysis of W. B. Yeats’s Poem ‘The Second Coming’ (A2.1)

Name: Rajeshvariba Rana

Roll No: 16

Semester: 2 (Batch 2022-24)

Enrolment number: 4069206420220023

Paper No: 106

Paper name: The 20th Century Literature: 1900 to WWII

Paper code: 22399

Topic: Analysis of  W. B. Yeats’s Poem ‘The Second Coming’

Submitted to: Smt. S.B. Gardi, Department of English, MKBU

Email Address: rhrana148@gmail.com

Analysis of  W. B. Yeats’s Poem ‘The Second Coming'

W. B. Yeats:

William Butler Yeats was born on June 13, 1865, in Dublin, Ireland. John Butler Yeats, his father, was a lawyer and artist, and his mother, Susan Pollexfen Yeats, came from a wealthy family. Yeats spent a large part of his childhood in County Sligo, where he became interested in Irish folklore and the supernatural.

Yeats enrolled at the Metropolitan School of Art in Dublin in 1884 to study painting. He also started writing poetry and joined the Irish Literary Society. He met poet and playwright George Russell (writing under the pen name AE) in 1887, and the two became close friends and collaborators.

Yeats's first book of poetry, "The Wanderings of Oisin and Other Poems," was published in 1891. The collection drew on Irish mythology and legends and established Yeats as a leading figure in the Irish Literary Revival. He continued to write poetry throughout his life, publishing numerous collections, including "The Wind Among the Reeds" (1899), "In the Seven Woods" (1903), and "The Tower" (1928).

In 1899, Yeats co-founded the Irish National Theatre Society, which later became the Abbey Theatre. He wrote many plays for the company, including "The Countess Cathleen" (1892), "The Land of Heart's Desire" (1894), and "Cathleen Ni Houlihan" (1902). His plays often explored themes of Irish nationalism, Irish folklore, and the occult.

Yeats was also interested in mysticism and the supernatural, and he became involved in the Hermetic Order of the Golden Dawn, a secret society that practised ritual magic. His interest in these subjects is reflected in his later poetry, which often deals with the occult and esoteric themes.

In 1917, Yeats married Georgie Hyde-Lees, with whom he had two children. He also became involved in Irish politics and was a member of the Irish Republican Brotherhood. In 1922, he was appointed to the Irish Senate and served until his death in 1939.

Yeats was awarded the Nobel Prize in Literature in 1923, becoming the first Irishman to receive the honour. He died on January 28, 1939, in Roquebrune-Cap-Martin, France, and was buried in Drumcliffe Churchyard in County Sligo, Ireland. Today, he is regarded as one of the most important poets of the 20th century and a major figure in Irish literature and culture.

Yeats remains a highly regarded and influential figure in modern literature, and his work continues to be studied and celebrated around the world.

William Butler Yeats was a prolific writer, and his body of work includes poetry, plays, essays, and other writings.

List of Yeats’s works:

Poetry:

"The Wanderings of Oisin and Other Poems" (1891)

"The Countess Kathleen and Various Legends and Lyrics" (1892)

"The Celtic Twilight" (1893)

"In the Seven Woods" (1903)

"Responsibilities" (1914)

"The Wild Swans at Coole" (1919)

"Michael Robartes and the Dancer" (1921)

"The Tower" (1928)

"The Winding Stair and Other Poems" (1933)

"Last Poems" (1938)

Plays:

"The Countess Cathleen" (1892)

"The Land of Heart's Desire" (1894)

"Cathleen ni Houlihan" (1902)

"The Hour Glass" (1904)

"On Baile's Strand" (1904)

"Deirdre" (1907)

"The Green Helmet" (1910)

"The Only Jealousy of Emer" (1919)

"The Dreaming of the Bones" (1919)

Essays:

"The Celtic Revival" (1892)

"The Symbolism of Poetry" (1900)

"Ideas of Good and Evil" (1903)

"The Irish Dramatic Movement" (1903)

"Per Amica Silentia Lunae" (1918)

"A Vision" (1925)

Other writings:

"Fairy and Folk Tales of the Irish Peasantry" (1888)

"John Sherman and Dhoya" (1891)

"Stories of Red Hanrahan" (1897)

"The Secret Rose" (1897)

"Discoveries" (1907)

"The King of the Great Clock Tower" (1934)

Theme:

The central theme of W.B. Yeats' poem "The Second Coming" is an apocalyptic vision of a world out of control, as well as a warning that a new order may emerge from the chaos.

The poem's first stanza paints a bleak picture of the world, with the falcon and falconer symbolising the breakdown of traditional order as the bird flies away beyond the human master's control. The centre can no longer withstand the pressure, and chaos looms, represented by images of anarchy, violence, and disorder.

In the second stanza, Yeats invokes the image of a "rough beast" that is slowly making its way toward Bethlehem, waiting to be born. This beast is a symbol of the new order that will emerge from the chaos and destruction of the old world. The speaker warns that the beast is not benign, but instead represents a threat to traditional values and beliefs.

The theme of W.B. Yeats' poem "The Second Coming" is about the cyclical nature of history, the breakdown of traditional order, and the potential for a new and destructive order to emerge from the chaos. The poem suggests that the world is in crisis, and that the old order is breaking down, leading to anarchy and violence. The speaker warns that a "rough beast" is approaching, symbolising the emergence of a new order, which is not necessarily benevolent or in keeping with traditional values.

The poem reflects Yeats' sense of the turmoil and upheaval of his time, marked by the aftermath of World War I, the rise of fascism and totalitarianism, and the collapse of traditional social and moral values. The poem suggests that history is cyclical and that the old order is always vulnerable to collapse and destruction, leading to the potential for a new and destructive order to emerge. The poem's overall message is one of warning and caution, as the speaker recognizes the fragility of human civilization and the potential for it to collapse in the face of powerful historical forces.

Poetic Devices :

Imagery: 

The poem makes use of vivid and evocative images to convey a sense of chaos, destruction, and impending doom. Examples include "the falcon cannot hear the falconer," "mere anarchy is loosed upon the world," and "The blood-dimmed tide is loosed, and everywhere / The ceremony of innocence is drowned.

Symbolism: 

The falcon and falconer symbolise the breakdown of traditional order, while the "rough beast" represents the emergence of a new and destructive order. Bethlehem symbolises the birthplace of Christianity and the possibility of redemption.

Metaphor: 

The poem uses metaphor to compare the breakdown of traditional order to the widening gyre of a falcon, as well as to compare the new and destructive order to a "rough beast."

Allusion: 

The poem alludes to the biblical story of the birth of Christ in Bethlehem, as well as to the idea of a "second coming" or apocalyptic event.

Repetition: 

The phrase "Things fall apart" is repeated twice in the poem, emphasising the theme of the breakdown of traditional order.

Rhyme: 

The poem uses a loose rhyme scheme of ABAB for the first three stanzas, and then a more irregular rhyme scheme for the final stanza.

Gyre:

“Turning and turning in the widening gyre

The falcon cannot hear the falconer;”

A gyre is a spiral cone shape and part of Yeats's complicated view of mysterious historical forces. As one gyre of history gives way, another one takes over. 

Yeats is thinner in his writings than in his talk; very little of himself goes into his literature.

Similarly it may be said very truly that he is " thinner " in his verse than in his prose.

Yeats employs in the first line (denoting circular motion and repetition) a nod to Yeats’s mystical belief that history repeats itself in cycles.

Yeats regrets that the man has become from the restraints of morality , religion and discipline. 

It is preoccupied with image , symbol , imagination , poetic process , and the role of the poet . It is more , however , than a disquisition on poetry , although it is less than a key to total understanding of the poems . Sometimes bewildering and arbitrary but always absorbing , the book does manage to lock together the fragments of Yeats ' vision of the universe.

Yeats incorporates his own view of history and future through the image of the " gyres " , cone - shaped spirals that intersect so that each gyre's narrowest point is contained inside the widest part of the other.

Spiritus Mundi:

The second part sounds Christian in the beginning , but develops an image whose source is not Scripture but Spiritus Mundi , and which concerns something like an Egyptian Sphinx , and the passing of Christ in his favour.

Spiritus Mundi is the term he used for this collective unconscious.

With its animal body and human head, perhaps this beast says something about the "nightmare" to come. Though humans have tried to civilise themselves and improve their world, perhaps their more beastly animal nature has only been hidden, not defeated.

This type of hybrid creature is quite common in various mythologies, and is meant to convey a kind of freakishness, a sense of nature somehow going wrong.

Thus the image symbolises the coming historical phase of evil.

But the Beast is not imitating Christ's Second Coming at all . It is imitating his first coming.

Bethlehem:

Christians believe that Bethlehem is the birthplace of Jesus Christ, the son of God. It is situated in the region that is today known as Palestine.

Thus Yeats can describe the second coming with an exhilaration not unlike the excitement and sense of pending rebirth which has accompanied our horror at the events which have destroyed American complacency in the last few years. 

The Second Coming is the Christian idea that Jesus will someday return to the earth and save those who are worthy.

It was written soon after the end of World War I, during which millions of people died in battle and millions more from its fallout. This immense devastation was a stark reminder of humanity's capacity for self-destruction. 

Conclusion:

"The Second Coming" by W.B. Yeats is a powerful and evocative poem that reflects the early twentieth century's sense of turmoil and upheaval. To convey its themes of the cyclical nature of history, the breakdown of traditional order, and the potential for a new and destructive order to emerge from the chaos, the poem employs a variety of poetic devices, including vivid imagery, powerful symbolism, and effective use of metaphor, allusion, repetition, rhyme, and enjambment. The poem warns of the fragility of human civilization and the need to be vigilant against the forces that threaten to destroy it through its vivid and haunting language.

(Words 1700 ; Images 04)

Works Cited

Carberg, Joan S. “‘A Vision’ by William Butler Yeats.” Daedalus, vol. 103, no. 1, 1974, pp. 141–56. JSTOR, http://www.jstor.org/stable/20024196. Accessed 27 Mar. 2023.

Hexter, George J. “THE PHILOSOPHY OF WILLIAM BUTLER YEATS.” Texas Review, vol. 1, no. 3, 1916, pp. 192–200. JSTOR, http://www.jstor.org/stable/43465700. Accessed 27 Mar. 2023.

Mamta. “A Study of Indian Philosophical Thoughts in W.B. Yeats' Poetry.” IJESC, March 2021, https://ijesc.org/upload/27d404039c911aae401e0331cd567143.A%20Study%20of%20Indian%20Philosophical%20Thoughts%20in%20W.B.%20Yeats%20Poetry.pdf. Accessed 27 March 202.

Ransom, John Crowe. “Yeats and His Symbols.” The Kenyon Review, vol. 1, no. 3, 1939, pp. 309–22. JSTOR, http://www.jstor.org/stable/4332091. Accessed 27 Mar. 2023.

Yeats, William Butler, and WB Yeats. “The Second Coming by William Butler Yeats.” Poetry Foundation, https://www.poetryfoundation.org/poems/43290/the-second-coming. Accessed 27 March 2023.

'The Myth of Sisyphus' and Existentialism (A2.2)

Name: Rajeshvariba Rana

Roll No: 16

Semester: 2 (Batch 2022-24)

Enrolment No. : 4069206420220023

Paper No: 107

Paper name: The 20th Century Lit. from WWII to the End of the Century

Paper code: 22400

Topic: 'The Myth of Sisyphus' and Existentialism

Submitted to: Smt. S.B. Gardi, Department of English, MKBU

Email Address: rhrana148@gmail.com

'The Myth of Sisyphus' and Existentialism

Albert Camus:

Albert Camus was a French philosopher, writer, and journalist who lived from 1913 to 1960. He was born in Algeria, which was then a French colony, and grew up in poverty. His father died when he was young, and he was raised by his mother and grandmother.

Camus was an excellent student and received a scholarship to study philosophy at the University of Algiers. He began his career as a journalist, working for various newspapers in Algeria and Paris. He also became involved in the French Resistance during World War II, and his experiences during this time influenced his writing and philosophy.

Camus was active in political and social causes in addition to his writing. For a time, he was a member of the French Communist Party, but he eventually lost faith in communism and became a vocal critic of Soviet-style socialism. He also advocated for human rights and spoke out against the use of the death penalty.

Camus died in a car accident in 1960 at the age of 46. He remains an important figure in 20th-century philosophy and literature, and his ideas continue to be studied and debated today.

Best Known works:

→ "The Stranger" (1942) - a novel that tells the story of Meursault, a French Algerian who kills an Arab man and is put on trial.
→ "The Myth of Sisyphus" (1942) - an essay in which Camus introduces his concept of the "absurd" and explores the question of whether life has any meaning or purpose.
→ "The Plague" (1947) - a novel that tells the story of a small town in Algeria that is hit by a deadly epidemic.
→ "The Rebel" (1951) - a philosophical essay in which Camus explores the idea of rebellion and the importance of individual freedom and choice.
→ "The Fall" (1956) - a novel in which a former judge named Jean-Baptiste Clamence reflects on his life and the moral choices he has made.
→ "Caligula" (1944) - a play that explores the theme of power and the corruption it can bring.
→ "The Just Assassins" (1949) - a play that tells the story of a group of revolutionaries who plot to assassinate a Grand Duke.
→ "A Happy Death" (written in 1936, published posthumously in 1971) - a novel that tells the story of a young man named Patrice Mersault who dreams of living an authentic life.

 

These works have had a significant impact on philosophy and literature, and they continue to be widely read and studied today.

Themes :

The Absurd:

Camus defines the absurd as the conflict between the human need for meaning and purpose in life and the inherent meaninglessness and irrationality of the universe. This theme is central to the essay, and Camus uses the story of Sisyphus as a metaphor for the human struggle to find meaning in a meaningless world.

Rebellion:

Camus suggests that although the world may be meaningless, we can rebel against it by creating our own meaning and purpose through acts of creativity, solidarity with others, and the pursuit of personal freedom and dignity. This theme is closely related to the concept of the absurd, as rebellion is seen as a way to overcome the sense of futility and despair that arises from the conflict between human desires and the meaninglessness of the universe.

Acceptance:

Camus argues that the only way to overcome the absurdity of life is to accept it fully and live in the present moment. By doing so, we can find a kind of freedom and happiness that is not dependent on external circumstances or the pursuit of material wealth or success. This theme is related to the idea of rebellion, as acceptance is seen as a way to rebel against the absurdity of life by embracing it fully.

Individualism:

Camus emphasises the importance of individual freedom and choice in the face of the absurdity of life. He suggests that the pursuit of personal dignity and authenticity is more important than external success or conformity to societal norms. This theme is related to the idea of rebellion, as individualism is seen as a way to create meaning and purpose in a world that is fundamentally meaningless.

One of the most influential works of this century, this is a crucial exposition of existentialist thought. Influenced by works such as Don Juan, and the novels of Kafka, these essays begin with a meditation on suicide: the question of living or not living in an absurd universe devoid of order or meaning. With lyric eloquence, Camus posits a way out of despair, reaffirming the value of personal existence, and the possibility of life lived with dignity and authenticity.

The Myth of Sisyphus is a small work, but Camus’s meditation on faith and fate has personally been hugely important in developing my ideas. Writing in the embers of World War II, Camus confronts in The Myth of Sisyphus both the tragedy of recent history and what he sees as the absurdity of the human condition. There is, he observes, a chasm between the human need for meaning and what he calls “the unreasonable silence of the world”. Religion is a means of bridging that chasm, but a dishonest one. “I don’t know if the world has any meaning that transcends it,” he writes. “But I know that I do not know this meaning and that it is impossible for me just now to know it.”

Camus does not know that God does not exist. But he is determined to believe it, because that is the only way to make sense of being human. Humans have to make their own meaning. And that meaning can come only through struggle, even if that struggle appears as meaningless as that of Sisyphus, who, having scorned the gods, was condemned by them to spend eternity in the underworld, forever rolling a rock to the top of a mountain.

The certainties of religion provide false hope, and in so doing undermine our humanity by denying human choice. So do any other false certainties with which we may replace religion. For Camus, religious faith had to be replaced neither with faithlessness, nor with another kind of false certainty, but with a different kind of faith – faith in our ability to live with the predicament of being human. It was a courageous argument, especially in the shadow of the Holocaust. And it is an argument that remains as important today as it was then.

Sisyphus in Greek Mythology :

The Myth of Sisyphus is a story from Greek mythology that explores the human condition of struggle and the search for meaning in life. According to the myth, Sisyphus was a king who was known for his cunning and deceitful nature. He was punished by the gods for his hubris and was forced to push a boulder up a hill for all eternity.

Each time Sisyphus would almost reach the top of the hill, the boulder would roll back down, and he would have to start again. The task was deemed impossible, and Sisyphus was forced to repeat it endlessly. The punishment was meant to teach him the futility of his actions and the importance of humility.

Sisyphus refused to give up despite his seemingly hopeless situation. In the struggle, he found a sense of purpose and used his wits and determination to find ways to make the task more bearable. The Sisyphus myth has come to represent the struggle of human existence and the search for meaning in life, even in the face of seemingly insurmountable obstacles.

Existentialism:

Existentialism is a 20th-century philosophical and literary movement that emphasised individual freedom, choice, and responsibility in the face of life's meaninglessness and absurdity.

Existentialism is fundamentally concerned with fundamental questions of human existence, such as the meaning of life, the nature of death, and the relationship between the individual and society. Existentialist writers and thinkers frequently address these issues through literature, philosophy, and psychology, emphasising the importance of personal experience and subjective interpretation.

The concept of the absurd, which refers to the conflict between human desires and the universe's inherent meaninglessness and irrationality, is a key idea in existentialism. This can result in feelings of despair.

The importance of individual freedom and choice is another central idea in existentialism. Existentialists argue that instead of relying on external values and norms, individuals have the ability and responsibility to create their own meaning and purpose in life.

Existentialism has had a significant influence on literature, philosophy, and psychology, as well as a diverse range of thinkers and writers. Among the most well-known existentialist authors are Jean-Paul Sartre, Albert Camus, and Friedrich Nietzsche. Other writers, such as Franz Kafka, Samuel Beckett, and Virginia Woolf, have used existentialist themes in their works.

Existentialism is a multifaceted philosophical and literary movement concerned with the search for meaning and purpose in life, the individual struggle against the absurdity of existence, and the value of individual freedom and choice.

How can one fail to feel the basic relationship of these minds! How can one fail to see that they take their stand around a privileged and bitter moment in which hope has no further place? I want everything to be explained to me or nothing. And the reason is impotent when it hears this cry from the heart. The mind aroused by this insistence seeks and finds nothing but contradictions and nonsense. What I fail to understand is nonsense. The world is populated with such irrationals. The world itself, whose single meaning I do not understand, is but a vast irrational. If one could only say just once: "This is clear," all would be saved. But these men vie with one another in proclaiming that nothing is clear, all is chaos, that all man has is his lucidity and his definite knowledge of the walls surrounding him.

(Words 1650; Images 03)

Work Cited

Camus, Albert. The myth of Sisyphus, and other essays. Edited by Justin O'Brien, translated by Justin O'Brien, Vintage Books, 1991.