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Classic Chinese and Japanese Love Poetry

Classical Chinese and Japanese poetry relates human emotions and sensations to images of nature. These images are prescribed by tradition, and have stereotypical associations which the reader is expected to know. In addition, complex word and sound play is common, little of it translatable, and most poems allude to or quote outright from other classic poems which it is assumed every reader has memorized. The result is that an English rendering of such verse is always a very distant relative of the original. It is a tribute to the greatness of Chinese and Japanese verse that it has been so popular and influential in modern times. Note that this poetry, like most pre-modern poetry, does not have titles, and that the titles provided have been invented by the translators. The vast majority of early love poetry written by women laments absent lovers. What do you think this says about women’s status and role in society?

All Chinese poems are from Kenneth Rexroth, trans. One Hundred Poems from the Chinese. New Directions, n. d.

Mei Yao Ch’en: “My neighbors on the right”

How do the last four lines relate to the rest of the poem?

Mei Yao Ch’en: “In broad daylight I dream”

Despite the fact that Chinese traditional culture is not famous for promoting affection between spouses, there are many classical poems in which husbands grieve for their dead wives, a fact which reminds us of the importance of not overgeneralizing about cultures. In China it was thought that dead spirits continued to be profoundly involved in their family’s lives. People were expected to pray to, talk with, and offer food to departed spirits. How is this belief reflected in this poem? In what roles does the widower particularly remember his wife? In the second stanza, what image suggests togetherness? What image suggests loneliness? She is of course the one who was with him then.

Li Ch’ing Chao: “The warm rain and pure wind”

Fruit tree blossoms, particularly peach and cherry blossoms, are very important in Chinese and Japanese aesthetics. They symbolize the rebirth of life in the early spring, but they last for only a few days, so they also symbolize the fleeting nature of life, a typically Buddhist notion. Why is the oncoming of spring not successful in cheering the writer? What does it mean to write a poem in which “my tears will flow together with your tears”? Why does her makeup and hairdress feel like a burden? Oil lamps begin to smoke if the burnt portion of the wick is not trimmed from time to time. Can you guess whether the person to whom this poem is addressed has voluntarily abandoned her or has been forcibly separated from her? How can you tell?

Li Chi’ng Chao: “To the Tune, ‘Plum Blossoms Fall and Scatter'”

What senses are used in the imagery in this poem? What is the time of year? The time of day? Wild swans, like ducks, can symbolize faithful lovers. Women lived in separate quarters in noble houses. which of the images suggests separation? Which reunion? What do you think it means for a love to descend from the eyebrows into the heart?

Lu Yu: “Pink and white hands like roses and rice cake!”

This is another “heartbreak in the spring” poem? Why is loneliness so poignant at this time of year? What two images involve knots or being tied? Can you think of any English expressions involving the same imagery which convey similar ideas? People living in the same palace often corresponded with each other through poems, carefully written on special paper and wrapped in cloth. How do you interpret the final sentence?

Yamabe No Akahito: “The mists rise over”

Traditional waka like this are extremely compressed poems in which a single nature image, usually drawn from a traditional list evokes a specific mood. What has rising mist to do with memory? What is Akahito trying to convey to the person whose memory he is dwelling on?

Yamabe No Akahito: “I wish I were close”

A “salt girl” is a young woman who makes her living hauling seawater onto the beach to evaporate in salt pans. What kind of feeling is evoked by this poem?

Ono no Komachi: “I fell asleep thinking of him”

Ono no Komachi is one of the most famous women in Japanese history. She was a renowned beauty, had several sensational love affairs, and became the subject of more than one drama. However, she was also a fine poet, and the passion reflected in her writing may help to explain her reputation–or did the poetry create the reputation? The idea that dead spirits come to people in dreams is particularly strong in Japanese tradition. Why would she want not to have wakened?

Anonymous Court Lady: “On the Death of Emperor Tenji”

This was one of a set of poems written by courtiers mourning the death of a particularly popular emperor. The Japanese emperor was considered to be a god (though “Lord” has a political, not a religious meaning here). Note the intimacy of the imagery? What other poem above expressed the desire for intimacy in terms of something worn? How is this poem like the poem above by Ono no Komachi?

Prince Otsu and Lady Ishikawa: An exchange of poems

A staple of Heian court life was the exchange of waka. The recipient of a poem was expected to begin by taking some words from the poem received and fashion a reply incorporating that those words. Dew is traditionally symbolic of tears. Why might Prince Otsu have been crying? How does Lady Ishikawa seek to reassure him? Does her imagery remind you of any imagery from earlier poems in this group?

Lady Horikawa: “Will he always love me?

This is a classic “morning after” poem. Why might her hair be disordered (hair was normally grown floor length). What is Lady Horikawa feeling?

Kakinomoto Hitomaro: “This morning I will not”

Hitomaro is one of the most famous and prolific early Japanese poets. A different approach to hair. Why does he say he will not comb his hair?

Kakinomoto Hitomaro: “In the sea of ivy clothed Iwami”

This poem is part of a sequence which Hitomaro wrote when he was forced by the government to leave his new wife at their home by the seashore and return to the capitol. Seaweed is a staple of the Japanese diet, and is paid much attention. Here it is the way it moves in the surf that calls the poet’s attention and reminds him of~.~.~. what? The vine imagery is obviously related to the seaweed imagery. In the simile what does he compare the vines to? What do these images have in common? What time of year is it? Mount Watari now separates them, but the last thing he saw of her was her sleeves moving and she waved goodbye. Can you find any quality that links together the images involving the seaweed, the vines, the leaves, and the moon? Why is the time of day appropriate for this poem? The traditional way of referring to tears is to refer to one’s sleeves, moistened from wiping one’s eyes with them. Often only the damp sleeves are mentioned and the tears must be inferred.

Kakinomoto Hitomaro: “The Bay of Tsunu”

Another in the series of poems to his young wife. “Shingle” is a rocky beach. Again, what do the images of the seaweed, the waves, and the couple have in common? Hoarfrost is the white frost that coats the grass on chilly winter mornings but which seldom lasts long. In what sense is he like the hoarfrost? In the summer the grass turns yellow and wilts, from lack of moisture. The hope expressed in the last sentence is obviously a desperate one, unlikely to be fulfilled, but what does it express about his feelings for her and his belief in her?

Kakinomoto Hitomaro: “I loved her like the leaves”

The final poem in this sequence is another poem of mourning, but a highly dramatic one. What lines tell us how strong his love for her was? “Man cannot flout/The laws of this world” is an expression of Buddhist submission to the ways of nature: death cannot be prevented. Her soul is thought to have soared off into the air, probably to the heaven of Amida Buddha. The baby wants his mother’s milk, but this is not something the father can provide. Note the irony of using a message of feeding to symbolize an inability to feed. In the last section of the poem, he is told that his wife’s ghost has been seen in the nearby hills. What does his reaction tell us about his devotion to her?

Otomo Yakamochi: Parting Sorrows of a Frontier Guard

Many famous Japanese poems are about parting from friends or loved ones, often because of military duty. It is well to remember such poems when theories are propounded about the essentially warlike nature of Japanese traditional culture. Note the order in which sorrowing relatives are discussed. What does this tell us about Japanese values? Note how grass is used as a symbol of fragility, as in the first of these three poems. It is also a common symbol of fragility and mortality in ancient Hebrew poetry. What he pray for from the God of Suminoe? At the end of the poem he “sends” it by directing it to deliver itself to his home. The short poems called “Envoys” in this translation are traditional appendages to a “long” poem such as this. An “envoy” in European poetry is a couple of lines at the conclusion which directs the poem to its destination, and means “sending” in French. The Japanese equivalent is not quite the same. These are almost in the nature of “P.S.s” Their form is that which developed into the waka. What theme do all three of these examples have in common?

Lady Kasa: Six Tanka written for Otomo Yakamochi

Tanka is another name for a waka. Lady Kasa’s collection of tanka dedicated to Otomo Yakamochi are famous.

“Like the pearl of dew”

What quality of dew is being referred to here?

“Even the grains of sand”

Note that “countless as the grains of sand of the sea” is a very widespread metaphor, common in the West because of the influence of its use in the story of Abraham in the Hebrew Bible.

“The breakers of the Ise Sea:

The surf reminds her of her lover’s passion, but of what else?

“I dreamt of a great sword”

No Freudian implications here. The significant point is that only men wore swords.

“The bell has rung”

Many Japanese poems are about lying awake at night, missing someone.

“To love a man without return”

The original Japanese version of this poem has been much discussed and variously interpreted, but its main point is clear. The “devils” are fierce carved guardian spirits. It is not clear whether it is praying to such spirits that is pointless or merely praying to their backs. Judging from these poems, what can you say about the role of love in Lady Kasa’s life? How do they match your own preconceptions of Japanese womanhood, if any?

From Kate Farrell: Art & Love: An Illustrated Anthology of Love Poetry

Tu Fu: “Alone in Her Beauty”

Judging by the first lines of the poem, what kind of background is usually associated with beauty? How has the woman’s husband treated her? Ducks were traditionally believed to mate for life and are common symbols of mutual devotion. If we compare the distance the water travels in a brook to the flowing of time in a marriage, what is this poem saying by stating “its waters darken?” How is the woman trying to support herself? Why doesn’t she bother to decorate her hair anymore? Tu Fu is one of the two most famous Chinese poets.

Anonymous: “The Rejected Wife”

What does this poem tell us about polygamy in China? Official teachings admonished women to accept gracefully the addition of new wives to the family; but poetry such as this is fairly common. For a fine Chinese film on this subject, see Raise the Red Lantern.

From Wendy Mulford, ed.: Love Poems by Women

Ono no Komachi: “When My Desire”

At first glance this poem may seem to resemble the ideas of Medieval monks who tried to subdue their evil passions by wearing scratchy hair shirts. Given that we know that the poet was not an ascetic, is there any other possible interpretation? Why do you think she compares night itself to her bedclothes?

Lady Suo: “That Spring Night I Spent”

Here the translator has chosen to use the first poem as its “title.” This is a common practice in printing older poetry. To whom do you think this poem is addressed? Why?

Wu Tsao: “For the Courtesan Ch’ing Lin”

Lesbian Chinese poetry is somewhat unusual, but there are several examples, including this one from the 19th century. Note that like much traditional Chinese poetry, these are song lyrics, meant to be performed to a traditional tune. “Courtesan” is a loose term with many meanings in English, but clearly this woman is no low street prostitute. In what way does the poet’s opening comparisons resemble the Western tradition of comparing the beloved to an angel? what images suggest that the courtesan has been abandoned by her lover? “Wine games” are drinking games, often involving the recitation or writing of poetry. What mood is suggested by the title and description of the song sung by the courtesan? How is its theme related to an earlier passage in the poem? Jade is particularly prized in China for sculpted objects.

 

More information about Wu Tsao.

 

Last revised April 18, 2000.

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Leonard Bernstein: West Side Story

Music: Leonard Bernstein
Book: Arthur Laurents
Lyrics: Stephen Sondheim
Choreography: Jerome Robbins

Original Cast (1957)
Maria: Carol Lawrence
Tony: Larry Kert
Anita: Chita Rivera
Bernardo: Ken LeRoy
Riff: Mickey Calin
Film Cast (United Artists, 1961)
Maria: Natalie Wood (songs dubbed by Marni Nixon)
Richard Beymer (songs dubbed by Jim Bryant)
Anita: Rita Moreno (some songs dubbed by Betty Wand & Marni Nixon)
Bernardo: George Chakiris
Riff: Russ Tamblyn

Tony Mardente, who played A-rab on the stage, was Action in the film.

Of all the contributions of American culture to the arts, the Broadway musical is one of the most significant. Its predecessor, the European operetta (a play with spoken dialogue but abundant singing in operatic style), typically featured exotic settings, aristocratic characters, and wildly improbable plots. Although the musical’s roots were in England, it quickly evolved in the hands of such geniuses as Irving Berlin, Jerome Kern, Richard Rogers and Lorenz Hart and the incomparable George and Ira Gershwin into a distinctively American form featuring popular songs, many of which were to become “standards,” still widely performed and loved today.

Leonard Bernstein took the musical to new heights of seriousness in his 1957 production, West Side Story, based loosely on Shakespeare’s Romeo and Juliet. Its true subject was the growing menace of gang warfare (or “juvenile delinquency” as it was known then) in the context of racial tensions created by clashes between whites and Puerto Rican immigrants. Consciousness of racism was very much on the rise in the U.S. of the late fifties; and Bernstein, a life-long liberal, wanted to portray the issue in an uncompromising fashion.

The subject is treated in a fairly complex fashion. Note especially “I Want to Live in America,” which expresses the ambiguous feelings of the immigrants about their homeland while forthrightly condemning American white racism. Some people feel this number reinforces stereotypes about Latinos, and the musical has been the target of protests in some areas on that grounds.

Note that the Jets display their ignorance and/or hostility by consistently mispronouncing “Puerto Rico” as “Porto Rico.” The Sharks always pronounce it properly.

This is also an extraordinarily sophisticated musical work. Notice the complex layering in the reprise of “Tonight” with each individual or group voicing its own anticipations for the evening.

Originally the script was to have dealt with a Christian/Jewish romance (called “East Side Story”), but Bernstein decided to choose a more immediately relevant theme. Ironically, neither Broadway nor Hollywood was able to rise above its own institutionalized racism to cast a Latina actress as Maria.

The gangs of that time were much less well armed than today’s, and the exigencies of stage and film production in the fifties forced the libretto to use somewhat censored language (somewhat dated now, but fairly hip then), so that the modern viewer may be tempted to look at this story of gang warfare as somewhat innocent and naive. But at a deeper level, the hatreds and frustrations articulated here are authentic reflections of an ongoing American tragedy.

West Side Story features classic dances by Jerome Robbins, especially in the hyper-athletic masculine style pioneered by choreographer Agnes de Mille in Rodeo and Oklahoma , and several extraordinarily beautiful songs, many of which have become classics. Bernstein, at this time the most famous conductor in the world, leading the New York Philharmonic, and exponent of a wide range of classical and popular music, had the skills to write music considerably more complex that contained in most musicals.

The musical style is based on hard-hitting big band jazz and Latin-beat music like the mambo. Popular dance music had not settled exclusively on rock and roll yet when this work was being written.

If a musical is not an opera, neither is it a play. It is necessary to accept the fact that characters are constantly bursting into either song or dance. It is in these songs and dances that the very essence of the musical exists.

A few definitions:

JD’s are juvenile delinquents
DT’s are delirium tremens, symptoms of extreme alcoholism
“Tea” is marijuana.
“Social Disease” is a polite term for a sexually transmitted disease.
A “zip gun” was a home-made device for shooting projectiles, powered by strong rubber bands. It could be lethal under the right conditions. Actual guns were much harder to get hold of in the fifties than they became later.

Your assignment:

Discuss some aspect of this production, writing at least 50 words. Be sure to specify scenes and characters, using this study guide.

How does the musical reflect the same values as Shakespeare’s Romeo and Juliet? In what ways is it different?

Describe the dancing in this production. How is the choreography different from that you saw in the Prokofiev ballet? How about the vocal technique? What makes it different from the techniques used in La Traviata? How are gestures, camera angles, and lighting used to convey ideas and feelings? What kinds of melodies are used? How does the music change to convey different emotions? Discuss how Bernstein sometimes layers one kind of music on another, or creates abrupt contrasts.

What aspects of the action seem to relate specifically to gangs in the 50s and which seem relevant to today gang violence and racism?

When you consider the ending of the musical, keep the following in mind. The 1950s marked a new phenomenon: a youth culture largely independent of adult influence. In Shakespeare’s day the Prince could stand for the sanctioned authority of the state (in his case, Queen Elizabeth, who detested dueling). The end of the play resolves the conflict by reimposing traditional authority. But Sondheim, Bernstein, and the rest identified more with the developing youth culture in its rebellion against adult society. Notice how parents are kept offstage, with only one good but powerless adult–Doc–anywhere to be seen. The recreation center leader is a clueless idiot and the cops are corrupt racist thugs. In the world of West Side Story hope for the future can reside only in the next generation. It can’t end like Shakespeare’s play because its creators don’t share his values. The conclusion is meant to place responsibility for ending the conflict squarely in the laps of its young viewers.

Comment on these and other matters, then respond to what someone else has said, going beyond merely agreeing or disagreeing–try to engage them in conversation by addressing their ideas with ideas of your own.

Please note that this production, though it is being shown to you from a DVD, is not a “video.” Refer to it as a “film” or “movie.”

Lots more information at the West Side Story Web Site.

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Last revised November 28, 2005.

Giuseppi Verdi (1813 1901): La Traviata

Libretto by Francesco Maria Piave

Directed by Franco Zeffirelli, 1982

Violetta Valéry (a courtesan, dying of tuberculosis): Teresa Stratas

Alfredo Germont (young poet in love with Violetta): Placido Domingo

Giorgio Germont (Alfredo’s father): Cornell MacNeill


When Agenor, son of the Duc de Guiche, fell in love with a notorious if charming and brilliant courtesan named Marie Duplessis, his father was not amused. He feared that his naive son would ruin his reputation and his fortune by becoming involved with such a woman, and he forced the young man to break off the relationship.

Alexandre Dumas fils, son of the author of The Count of Monte Cristo, also had an affair with Marie in which she behaved rather badly, but he seems to have retained great affection for her even after breaking up with her.

Not much later, she died (at the age of 23) of tuberculosis, then called “consumption,” the most commonly deadly disease in the 19th century. Dumas then avenged the younger generation by blending his own story with Agenor’s by creating a novel, then a play, in which an idealized courtesan named Marguerite Gautier who loves camelias proves to be more loving and generous than the hero’s father. Both works became hugely popular under the title La Dame aux camélias (or in English, Camille).

The story is a quintessential romantic attack on conventional bourgeois morality, arguing that a good heart is more important than propriety, that the social distinctions which split the beau monde(high society) from the demimonde (the world of illicit sex) are cruel and hypocritical, and that true love must triumph over all. That the story ends tragically is today often smugly said to indicate that the 19th-century readers could celebrate sexual freedom only when they doomed those who exercised it. But this is unfair. Dumas is expressing the romantic notion that the highest virtue in a human being is a good heart. If some people are too good for this world, that is the world’s loss.

To understand the story, it is important to keep certain facts in mind. In mid-19th-century France, almost as much as in England, sexual hypocrisy was widespread. Prostitution and gambling were extremely popular and widespread even as they were being publicly condemned on every hand. Men were expected to have mistresses whom they supported financially; but they were expected to conceal that fact, and they were expected not to fall in love with them. Such courtesans were not classed with common prostitutes, but there should be no illusion about their motivation for participating in these affairs: they were in it for the cash and gifts, and were faithful to their lovers only so long as it suited them. (It should be obvious, however, why an opera about a good-hearted courtesan would be appropriate in a film like Pretty Woman (1990), where Julia Roberts is enchanted by Violetta’s story).

Any woman who slept with a man before marriage was thought to be “ruined” (i. e., rendered unfit to be wed), and should be shunned as a social leper. For many such women, some form of prostitution was the only means of survival. Respectable women feared and detested the courtesans, and would not permit them to mix in “polite society,” as it was then called. Further, they were presumed to be predatory temptresses, bent on extracting their wealth from guileless young men, then abandoning them. The very most respectable families would not even want to be associated with another family in which one of the members was entangled with such a creature. It is this stereotype that Dumas set himself to break. It is a commentary on the complexity of moral attitudes during the time that the result was wildly popular.

In 1853, one year after Dumas dramatized his work, the Italian Giuseppi Verdi turned the story into one of the most popular operas ever written: La Traviata (“The Wayward Woman”), retaining the Parisian setting but changing the heroine’s name to an Italian one: Violetta. The Italians were considerably more conservative in sexual matters than the French, and Verdi removed most of the seamier scenes from the original play and made his Violetta an almost angelic creature whose self-contempt and fear of risking love is almost incomprehensible unless one knows what everyone then knew: that she was a courtesan, loved only for her body and her high spirits, destined to die young and alone. This production hints at the shallowness of the affection her friends have for when, at the end of the first scene, one of her female guests placidly steals a valuable snuffbox off the mantle as she departs.

In Franco Zeffirelli’s striking production of the opera, we scan across Paris to the lavishly decorated apartment of Violetta, and, as the music from the prelude to Act V is “previewed” (there is no overture) we see her as she will appear in the last scene, abandoned, destitute, dying, her belongings being carted off to pay her bills. One of the young men who has come to help transport the goods is entranced by her portrait, and then catches of glimpse of her. Violetta then seems to see herself as she was in happier days; and as we travel swiftly back in time, the first scene begins. Although this unusual opening is not present in the original opera, it reflects the opening of Dumas’ novel, which depicts a dreary auction of the impoverished Marguerite’s belongings.

In the first act, Alfredo tries to persuade Violetta to abandon her current lover, an older baron. To love this young man who has no money of his own (though his father is rich) would not only impoverish her, but open her up to disappointment. So long as she is the mistress of men like the baron, her heart remains untouched; but if she allows herself to believe in true love, she fears disappointment.

In the second act, they have moved to the country; but Alfredo does not understand that this expensive way of life is being paid for by Violetta. His father comes to persuade her to give him up. Although he learns that, contrary to his expectations, she is not being supported by Alfredo, it is even more unacceptable to him (and polite society in general) to see a respectable young man being supported by the income of a “fallen woman.”

The third act features an elaborate ballet in which guests dressed as Spanish gypsies perform a dance combining the themes of passion, money, and death which run through Traviata. In order not to interfere with the viewing of the brilliant visual spectacle of this ballet, subtitles are omitted during this section, but you will want to know what is being sung, so a loose translation is offered here:

We are matadors from Madrid,
Heroes of the bull-ring.
We have come to enjoy the celebration
That Paris makes over the fattend ox.
There a story we can tell, if you’ll listen,
which will tell how we can love!

Listen!
There’s a handsome, bold
Matador from Biscay
Strong of arm, and proud;
He is the lord of the arena.
He fell madly in love
With a young woman from Andalucia;
But the disdainful beauty
Spoke to her admirer thus:

“I want to see you kill
Five bulls in a single day;
And, if you succeed, when you return
I will give you my hand and heart.”

“Yes,” he said to her; and the matador
Stepped into the ring,
And became the conqueror of five bulls
which he stretched out in the arena.

The other guests then sing:

Bravo, bravo, matador,
You have shows yourself to be heroic
And in this way have proved
your love to the young woman!

The bullfighters reply:

Then, he returned, through the applause,
To the beauty he loved
And embraced his much-desired prize
In his loving arms.

Other guests:

This is how matadors
Prove themselves conquerors of women.

Bullfighters:

But we have softer hearts,
It’s enough for us to have fun and games.

All:

Yes, happy friends, let us first
Try our luck at games of chance;
Let us open the contest
To the bold gambler.

(Translation by Paul Brians)

In this act, her sacrifice is completely misunderstood by Alfredo, which is partly as she wished it; but he behaves ignobly in deliberately treating her as a whore before a large assembly, provoking the Baron to challenge him to a duel. Note that Alfredo had come to the party bent on challenging the Baron, but in the end it is the Baron who defends Violetta by challenging the young man by ritually slapping him with his glove.

In the last scene, Alfredo has gone on a long voyage to forget her; but his father, realizing the true nobility of Violetta, has written to him to tell him the truth. She is hanging on, hour by hour, hoping to be reconciled with him before she dies.

By simplifying the emotions, purifying the heroine and pouring into this opera many of his most achingly beautiful melodies, Verdi created one of the masterpieces of romantic opera. Listen closely to the aria in the second act in which Alfredo sings of his love reaching across the universe. The melody recurs from time to time as Violetta is thinking of his love for her, including briefly just before the end. Contemporary critics usually scorn what they call sentimentality; but the romantics meant to soften the heart and render the audience more humane, tolerant, and loving by telling this kind of story. Thanks to Verdi’s genius, for audiences willing to set aside their sophisticated skepticism, it can still work.


A Note on Watching Opera

Opera is drama set to music, and both are important. The melodies of arias (solos), the complex interweaving of contrasting melodies in duets and trios, and the rousing harmonies of choruses are the very heart and soul of opera. Emotional raptures which might seem exaggerated in the theater are brought to life by music. It is crucial not to get so wrapped up in following the plot that you don’t pay attention to the music. This is, above all, one of the most glorious musical compositions produced in the Romantic era, filled with memorable melodies, duets, and choruses.

One of Verdi’s favorite devices is to have one or more singers perform a throbbing rhythmic pattern while another sings a long, soaring melodic line over the top. Listen for this effect in the duet between Violetta and Alfredo’s father at her place in the country, and again in the duet between Alfredo and Violetta when he returns at the end of the opera.

If you have never seen an opera before, it may take some time to get used to hearing characters sing their lines instead of speaking them. There can be a certain comic quality to some of the chorus’ unison exclamations, for instance; but such artificialities are required by the music; and experienced opera-goers take them for granted.

When you begin writing about the opera, please do not use the word “music” to mean the orchestral accompaniment as contrasted with the “singing.” Singing is music, the main form of music in an opera. If you feel that the “singing” gets in the way of the “music” then you aren’t really experiencing what opera is.

Operas are usually sung in the language in which they were originally written; hence you will hear these Parisians conversing in perfect Italian. The reason for not performing the opera in translation is that the musical values of certain syllables are not preserved when one changes languages. Instead, to assist those of you who are not fluent in Italian, the filmmaker has provided subtitles (supertitles are used in most modern American opera productions for the same reason). If you are not used to it, this may be a bit distracting at first, but without them you would get much less of the story. After a while reading the titles becomes automatic. Because they appear at the very bottom of the screen, it is important to sit close enough to read them clearly and to have a clear view of them, without some other student’s shoulder cutting them off. Choose your seat carefully. If you are watching the opera on DVD in private, be sure to use the menu to turn on the subtitles before you begin watching.

When the chorus or other singers begin to repeat the same lyrics over and over, the subtitles cease in order to let you concentrate on the music. During the ballet, much of the time there are no subtitles, to let you concentrate on the spectacle without distraction (see lyrics above); but the rest of the time you can be assured that if there are no titles on the screen, the words being sung are repetitions of phrases which have already been translated for you.

Important note: If the subtitles do not appear when the singers first start singing, go back to the main menu and choose English subtitles.

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First mounted June 17, 1995.

Last revised March 5, 2007

Madame de Lafayette: The Princesse de Clèves

Based on the translation by Robin Buss, for Penguin Classics

The Princesse de Clèves was an innovative novel in at least two ways. It can claim to be the first historical novel in that its author (with some help) made a serious attempt to research the French court of the preceding century and weave historical events into her tale’s tapestry. If the emotions and attitudes are more characteristic of the seventeenth century than the sixteenth, that is a common failing of historical novels in all ages. More serious perhaps is the way in which the historical passages remain largely undigested clumps of information scattered throughout her narrative, not really blended into it. She uses the past largely as an excuse for examining her own time. Its other claim to priority is perhaps more important: as the first roman d’analyse (novel of analysis), dissecting emotions and attitudes in a highly intelligent and skillful way. This sort of writing was to become a hallmark of French fiction until it was swept away by the tide of Romanticism which preferred to revel in emotions rather than analyzing them.

But emotions are the not primary objects of de Lafayette’s analysis: morals are. This is a book about ethical issues which avoids easy judgmental simplifications which might sort behavior neatly into sin and virtue and instead ponders at length the moral dilemmas which even the best-intentioned person can fall into. Especially interesting for us is the way in which the emerging ideal of romantic marriage is treated in the novel. Although Renaissance comedies often enough concluded romances with marriage, that age was far more prone to find entertainment in adultery and be very cynical about happiness in marriage. Arranged matches were still the rule among well-to-do people, and love was thought to be an agreeable but uncommon result of marriage. Keep in mind as well as you read the novel that divorce was impossible and annulments very rare at this time.

The 17th century marked a crucial turning point in European attitudes toward love. The exalted language of the 12th-century troubadours which had turned into pallid clichés and cynical jokes by the 16th century began to be applied seriously to the every-day romances of ordinary men and women. Many people began to feel that it might not be a bad thing if one were able to love one’s spouse romantically, rather than merely companionably. Numerous stories and plays were written in which the demands of young love conflict with those of overbearing parents. Whereas Romeo and Juliet could defy their parents only by wedding in secret and had to pay for their rashness with their lives, by this time it is common–indeed, routine–for the defiant young lovers to get their way by the end of the tale. But the challenge to established tradition was muted and indirect. The parents are often depicted as exceedingly foolish people who are made to come to their senses. They do not necessarily represent the ordinary run of parents. One of the most common plots involves parental rejection of the intended on the grounds that he/she is of too low a social station. This conflict is invariably resolved by a last-minute revelation that the two lovers are indeed of the same social class, and perfectly fitted for each other. Thus 17th-century readers could fantasize about triumphing over the unhappiness often imposed by arranged marriages without fundamentally challenging the social system.

Madame de Lafayette, a notorious social-climber herself, no more challenges the social structure of her time than any other writer, at least overtly. But her work poses a direct challenge to the mores of the court that foreshadows the views of the rising bourgeoisie far more than those of the aristocracy she so admired. Her ideal marriage involves partners truly in love with each other, confiding in each other, acting as each other’s best friends and as lovers. If such a marriage seems impossible in the novel, that is because the idea was relatively novel. Not only did the heroine’s openness with her husband shock the court in the novel, contemporary readers had the identical reaction in the author’s own time. In a social milieu where adulterous romances were normally the sole romances, the ideal of wedded bliss was titillating and strange.

In the centuries that followed her model of romantic marriage grew with the class that embraced it: the bourgeoisie. In the 18th and early 19th centuries, it became a mark of distinction from the “decadent” aristocracy, which still viewed love as a game. Many Romantic works contrast the earnestness of middle-class love with aristocratic cynicism. With the triumph of the bourgeoisie, romantic marriage came to be seen as not only desirable, but normal. Obviously, the ideal was not always fulfilled, as Gustave Flaubert’s Madame Bovary made painfully clear; yet it remained the cherished dream of most Westerners of all classes for the better part of two centuries. When it was noted that in other times and places romance and marriage were not connected with each other, it was supposed that those other times and places were at fault: surely romantic marriage was normal.

In our own time, the ideal is under heavy attack. Modern ideas about the importance of sex diminish drastically the importance of virginity and the romanticization of fidelity which were a part of it. Easy divorce robs the concept of some of its more exalted aspects–few people expect “happily ever after.” Psychiatrists counsel that it is a mistake to expect one other person to fulfill all one’s emotional needs and blame many break-ups on excessively high expectations for romance. Most of the fictional romantic couples of the 18th and 19th centuries would be diagnosed as neurotic co-dependents today. Being willing to die for love is distinctly out of fashion. Feminists have criticized the romantic ideal as damaging women, idealizing thrilling but unstable, unsupportive men and counseling them to damaging self-sacrifice. The instability of modern marriage combined with the enormous lengthening of the modern life span has also made people more distrustful of love at first sight. People are much more pragmatic about their demands for a suitable partner than in the Romantic Age. Hence our ancestors would probably judge us as hopelessly incapable of true love, just was we may judge them as emotionally disturbed. We still speak the language of romantic love, echoing those long-ago troubadours, but few of us live it.

As we struggle to define what we think love should be in this age of transition, it is fascinating to look back three centuries to that earlier age of transition in which the ideal enshrined in so many novels, plays, and poems was struggling to emerge.

Book One

The endnotes beginning on p. 177 explain who many of the historical characters are. It is important to realize that Diane de Poitiers, Duchesse de Valentinois (also called “Mme [“Madame”] de Valentinois), official mistress to King Henri II is far more prominent at the court than Henry’s legitimate spouse and queen, Catherine de Medici.

Kings had less choice in their marriage partners than anyone. Only women of the most exalted rank could qualify, and political considerations normally overrode personal ones. But the king was normally compensated for his unromantic marriage by being able to publicly maintain a mistress of his own choosing. She was required to be suitably noble, and it was strongly preferred that she be a married woman whose husband could be bought off or ignored because it was crucial that any children the mistress bore the king not be able to make legitimate claims on the succession to the throne. If the king’s illegitimate offspring were officially designated the children of another man, the country was protected from potentially ruinous power struggles among claimants for the throne. (This precaution did not always work: some illegitimate offspring made just such claims.) The husband and children were usually rewarded with titles and estates.

On the other hand, the queen, whose sole important role was to bear legitimate heirs to the throne, was closely watched to make sure she did not take lovers. An affair with the queen was technically high treason, punishable by death.

The other courtiers naturally indulged in love affairs as well, though more discreetly than the king. For the little inbred community at Versailles, gossip about who was sleeping with whom was a major source of entertainment. Technically, these people were all Christians who disapproved of adultery, but actually they assumed it was nearly universal, so much so that faithfulness could seem an astonishing novelty. However, official morality dictated that a married woman whose affair became public should be disgraced and banished from polite society. Therefore the usual pattern was to be discreet enough to avoid a serious scandal, whatever gossip might be going around. For women, the game was extremely dangerous.

Like all historical novelists, Madame de Lafayette romanticizes the period she is writing about. In fact, the court of Louis XIV, where she lived, was far more splendid, refined, and brilliant–if also more artificial and constrained–than the court of Henri II.

Dauphin is the French title for the heir to the throne, just as in England the heir is called the “Prince of Wales.” Note that the Queen is not content to fade into the background, and constantly schemes to undermine the power of the Duchesse de Valentinois. She cannot confront her directly, however; and carefully hides her true feelings. As you read, note examples of people at the court concealing their true feelings. This is a major theme in the novel.

In the paragraph beginning “Never has any court . . . ” a number of people are named, and there are many similar passages to come. Read the notes about them, but don’t worry about keeping track of anyone named here except the Dauphin and Dauphine and “Madame, the King’s sister,” all of whom will turn up again later. Despite the large number of people named in this novel, fewer than a dozen of them are important to the plot. The Duc de Nemours is one of the three most important figures in the novel. What are his main characteristics? How successful is he with women? What role does love play in his life?

Note how marriages and love affairs are intimately entangled with power struggles: at the court the personal is literally political. The notion that Queen Elizabeth I might have been romantically interested in the (fictional) Duc de Nemours is of course highly flattering to the French; but the main reason for the invention of this one-sided “romance” will become apparent later. If M. de Nemours had married Elizabeth, he would have become King of England.

The heroine is introduced as the most beautiful of women, as had been the case with almost every heroine in European fiction before her. How has Mlle (Mademoiselle=”Miss”) de Chartres been raised differently from other women? What are her mother’s views on love? What is her image of an ideal marriage?

In the era before literary Realism, psychological description was considered much more important than physical description. What precisely do we know about Mlle de Chartres’ appearance? How does the Prince de Clèves react when he first sees her, and how does his reaction affect her? How does he react to her reaction? “Madame” (“Mrs.”) is the form of address appropriate to a married woman. We have now met all three of our principals: Mlle de Chartres, the Prince de Clèves, and the Duc de Nemours. Secondary characters to keep track of include Mme (“Madame”) de Chartres and the Chevalier (“Knight”) de Guise (also called by his other title “Vidame”). Remember that “true” love in this era is always love at first sight.

Note the classic passage in the paragraph beginning “Mme de Chartres, who had been so careful” outlining the connection between love and politics at court. What do you think it is about a court like this that makes love affairs so much more consequential than they usually are in a democracy? “A certain age” is a coy French expression for middle age as it applies to women. The implication is that women who are aging and no longer likely to engage in love affairs are likely to turn toward “virtue.”

After having preached the virtues of love in marriage to her daughter, how does Mme de Chartres proceed to find her a suitable husband? Note the phrase “Those of a romantic disposition are always pleased at finding any excuse to speak with their lovers.” This sort of aphorism was extremely popular in 17th-century France. Writers loved to deploy their worldly wisdom by making keen observations of human behavior. It is one of their chief contributions to literature, aimed at teaching the reader about human emotions and behavior.

Why is it especially courageous of the Prince de Clèves to court Mlle. de Chartres after his father’s death? Note that although he is a mature man of high rank, he could not proceed against his father’s wishes during the latter’s lifetime. “M.” is the standard abbreviation for “Monsieur,” “Mister.” Rephrase and explain this sentence: “The only flaw in his happiness was the fear that she might not find him to her liking, and he would have preferred the good fortune of being loved by her to the certainty of marriage without it.” Note especially the last sentence in this paragraph. It is the key to much of the rest of the novel. How does Mlle de Chartres react to this declaration? What are her feelings toward him? What about Mme de Chartres’ behavior contradicts her earlier statements? “Person” in this context means ‘body.” How does Mlle de Chartres defend herself against the Prince’s criticism? How does he reply to that defense? Which of them is the more insightful, in your opinion?

When the young woman tells her mother how distressed she is by the Prince’s passion for her, the latter is astonished at her frankness. This openness contrasts sharply with the normal patterns at the court; and though technically it is a high virtue, it will prove her downfall. Why is her mother so anxious that this match not fall through? Note that when Mlle de Chartres is married she becomes the Princesse or Mme de Clèves.

What does it mean to say that “as a husband, he did not cease to be a lover”? What about their first meeting seems to indicate that Mme de Clèves and M. de Nemours are “meant for each other”? Why does the Dauphine say it is flattering to the Duc that Mme de Clèves claims not to know who he is? Note Mme de Chartres’ comment, “If you judge by appearances in this place, you will often be deceived, because what appears to be the case hardly ever is.” The long passage in which Mme de Chartres recounts the story of Mme de Valentinois is interesting but of no direct relevance to the plot of this novel although it illustrates well the social attitudes and customs of the court. In what sense was the former King “scrupulously faithful to his mistresses”? Note that Mme de Valentinois was first one of unofficial mistresses of this King and then the mistress of his son, the present King.

What is M. de Nemours giving up because of his love for Mme de Clèves? Why, despite his extreme discretion, is the Princesse able to tell that M. de Nemours is in love with her? Why does M. de Nemours object to seeing his mistress at a ball? Analyze Mme de Clèves’ reaction. What reason does she give her mother for avoiding the ball, and why is it significant? How does her mother discover her affection for M. de Nemours? Analyze the paragraph beginning “The Dauphine believed Mme de Chartres. . . .” It is a classic example of analysis of the kind that characterizes the roman d’analyse.

Why doesn’t Mme de Chartres want her daughter to know that she knows that the latter loves M. de Nemours? What causes her to feel ashamed about her feelings toward her husband? Note how consistently major developments hinge on what is not said or done. In a closed society where everyone knows everyone else intimately, the slightest nuances can be very revealing. It is not surprising that this sort of fiction evolves in courts. Try to list some examples as you go on.

Analyze the paragraph which begins “She could not help being disturbed at seeing him.” What mixed feelings does she feel, and for what reasons? Mme de Chartres’ deathbed interview with her daughter is one of the most important scenes in the novel. Her words are to exercise a powerful influence over her daughter for the rest of her life. It is crucial to remember that Mme de Clèves has been utterly devoted to her mother who has raised her to be exceptionally virtuous. Her statement that she would prefer to die before having to witness her daughter’s infidelity to her husband must be particularly influential. To give in would be to shame her mother’s memory. “Preparing for death” involves religious devotion, thoroughly confessing and repenting of sins and looking toward heaven and away from earthly things, even such a beloved thing as one’s daughter. Why does the Princesse come to feel that M. de Clèves can protect her from her feelings for M. de Nemours?

Book Two

The story of Mme de Tournon is interesting in itself; but its main contribution to the plot is to provide a bad example of a faithless woman which can repel our heroine and make her want to flee temptation. There is a kind of pattern set up in the episodes of the missing ring (dealt with here), the missing portrait and the missing letter (which come later). The paragraph beginning “I am giving you the advice,” is one of the major turning points of the novel. What is your initial reaction to the Prince’s declaration of how he would act if his wife told him she was attracted to someone else? Why is Sancerre “in a state where [he] can neither be consoled, nor hate” Mme de Tournon? Why does Mme de Clèves think it is safe for her to follow her husband’s advice that she should start seeing people again? In what way do subsequent events prove her wrong? What does this paragraph mean: “These last words of the Dauphine’s caused Mme de Clèves to feel a different kind of agitation from the one she had experienced a few moments before”? How does Nemours manage to court Mme de Clèves in their interview in her bedroom without seeming obviously to do so? What is her reaction? Look for a good example of an aphorism on p. 75. How do Mme de Clèves’ attempts to flee M. de Nemours affect him? Why is she reluctant to tell her husband that it is rumored that M. de Nemours is in love with her?

The king’s point in scoffing at the astrologer’s prediction is only social equals could duel; and only another king could legitimately duel with a king. Watch for the ultimate outcome of this prediction. Why does everyone suddenly agree that astrology is worthless? How does M. de Nemours turn this conversation to his advantage? Why is M. de Nemours able to recognize the signs of her love for him although they are successfully hidden from others? Why does she dislike Queen Elizabeth’s portrait? Elizabeth was highly intelligent, though perhaps not all that beautiful; but we shall never know because she rigidly controlled the official portraits made of her according to a stereotyped image. Read note 16, on Marguerite de Navarre, a most extraordinary woman. Besides being a writer, she was friend and protector to the great Renaissance French writer François Rabelais.

The sketch of Henry VIII’s life retells the familiar tale of his split with Rome and his tumultuous marital career. All of this is relevant because he was Elizabeth’s father. Note that the portrait of Mme de Clèves wins out easily over the portrait of the Queen of England. Why doesn’t Mme de Clèves demand her portrait back? What forces are acting on her? What use does M. de Nemours make of her hesitancy?

Though during the 16th century the armored knight was being rendered obsolete by the gradual improvement in firearms, tournaments were still a popular form of entertainment. Why is the Duc de Guise so upset at Mme de Clèves’ reaction to M. de Nemours’ accident? What effects does the lost letter have on Mme de Clèves? Women in court society rarely approached men as lovers; they waited to be courted. Why is the Queen an exception, do you think?

Book Three

Why is M. de Nemours unperturbed by Mme de Clèves’ initial refusal to see him? How does the missing letter bring the two of them closer together? In what way does the Dauphine say that Mme de Clèves is unlike all other women? Note that the failure of the clumsy forgery has momentous consequences for the Dauphine. In this society of multiple casual affairs jealousy can still be a powerfully destructive force. Analyze Mme de Clèves’ own analysis of her feelings of jealousy concerning M. de Nemours. These are important in understanding her subsequent actions.

The momentous discussion between M. and Mme de Clèves in the country is the most important scene in the novel. Why does she speak as she does? What is his reaction? Why doesn’t M. de Nemours assume at first that it is himself that she loves? What is his ultimate reaction after the discussion is finished? What effect does her husband’s trust have on Mme de Clèves? What do you think of M. de Nemours’ use of the conversation in the country which he had overheard between M. and Mme de Clèves? In what way are M. de Nemours and Mme de Clèves trying to deliver messages to each other while seeming to speak to the Dauphine on p. 127? What messages are they conveying? As mentioned earlier in the description of the preparations for the tournament, it was traditional for the combatants to include some decoration in their costume which alluded more or less discreetly to their beloveds. How does M. de Nemours allude to his love for Mme de Clèves in his costume, and how does his choice fit in with one of the recurrent patterns we have discussed in this novel?

Book Four

Notice that one of the consequences of the King’s death is the exile of the formerly powerful Duchesse de Valentinois. Note Mme de Clèves’ complex reaction to the news that M. de Nemours is coming to see her. Why has M. de Clèves been unable to live up to the ideal of sympathetic husband he preached earlier? The scene of the wrapping of the cane seems irresistibly phallic to modern interpreters, who may not be far off the mark; for Renaissance writers delighted in naughty allusions like this. In the meditations of M. de Nemours after the scene of the cane-wrapping, he uses familiar stereotyped love language: “the greatest of favors” is intercourse, “unkindness” is refusal to have intercourse.

It was universally believed that strong emotions could lead directly to a life-threatening fever; and indeed, modern research has done much to link emotional disturbances to organic disease. Dying “with fortitude” was considered admirable because a good Christian should display confidence that he/she is about to enter into eternal life. What effects does his death have on Mme de Clèves? Which of M. de Nemours’ qualities especially attract Mme de Cléves when she glimpses him in garden? What prevents her from marrying him now that she is legally able to? What are her fears about the future course of their relationship should she allow it to develop? What do you think of her arguments? Try to see both sides of the issue.

What effect does the approach of death have on Mme de Clèves’ feelings? Since she dies pious and virtuous, would you say that the message of this novel is a religious one? Why or why not?

More study guides for Love in the Arts:

 

First mounted October 16, 1997

Last revised March 22, 2000.

Shakespeare: Romeo and Juliet (1591?)

The notes were prepared for use with an edition of Romeo and Juliet bound together with the book for West Side Story and in conjunction with a showing of Franco Zeffirelli’s film version of the play, but they will be useful with any edition or production.

The introduction focuses primarily on comparisons with West Side Story, so it has relatively little to say about the play as such. As noted, this is often regarded as a lesser Shakespeare tragedy by scholars, but what should also be kept in mind is that audiences have made it one of the most beloved plays of all time from the Elizabethan Age to the present. Romeo and Juliet are often considered the archetypal lovers, and at one time “a romeo”–meaning a lover–was a common noun. Several operas and ballets have been based on the story. The play also contains some of Shakespeare’s most-quoted lines, and some of the most beautiful.

Although Shakespeare’s dialogue often reads beautifully enough on the page, please keep in mind that he never intended his words to be read. This is a script for performance, and our study of it will prepare us for a version of the real thing: the film version directed by Franco Zeffirelli. Like all productions, it is an interpretation, leaving some things out, putting others in, placing emphases differently than other productions. Your goal in this assignment should be to familiarize (or refamiliarize) yourself with exactly what Shakespeare wrote so that you can observe what it is Zeffirelli has done with it.

Shakespeare wrote almost no original plots. He used an English poetic retelling of an old Italian tale: Arthur Brooke’s The Tragicall History of Romeus and Juliet. Despite its Italian setting, the language, attitudes, and customs are generally English. In one respect, Shakespeare altered the story in a way which is shocking to modern audiences: he lowered Juliet’s age from sixteen to just under fourteen. There are several reasons he might have done so. Boys played the female roles in Shakespeare’s theater, and they might have been more convincing as young girls than as more mature women (though audiences presumably found a boy playing Cleopatra or Lady Macbeth satisfactory). Shakespeare emphasizes the over-hastiness and premature nature of this love affair and probably felt he was underlining this theme at a time when marriage at fifteen was considered by no means shocking, though marriage at eighteen or twenty was in fact much more common. Shakespeare was notoriously inept at depicting children in his plays and he may not have had a really clear idea of what a fourteen-year-old girl would be like. Finally, the fact that the story is Italian may have fitted in with Northern European prejudices about hot-blooded early-maturing Southerners. However we imagine her, Juliet is given some of the most brilliant and memorable lines in the play, and is notable for her courage and wit.

Italian cities were infamous for their long-lasting, deadly feuds between prominent families. Elizabeth, like most absolute monarchs, abhorred dueling and feuding and tried to suppress it. Shakespeare’s play is in part his contribution to her “just say no” campaign against such conflicts.

Prologue

Modern taste prefers not to be told right at the beginning of a play how it will end; but many in Shakespeare’s audience already knew the story and were looking to enjoy how well it was told, not seeking to be surprised by original plot turns.

Act I: Scene 1

The Elizabethans delighted in word-play, especially puns. Much of this seems labored and dull to modern readers, but imagine it as a game in which actors are flinging out their lines at a smart pace with the audience scrambling to follow and untangle the word-play in a sort of contest between playwright and audience. The slow delivery and heavy emphasis which many modern actors bring to these lines is utterly alien to their original spirit. This early scene between the servants of the Capulets and Montagues illustrates the foolishness of the quarrel between the two families.

The sexual punning begins in ll. 25-35 and continues throughout the play. The love of Romeo and Juliet, although idealized, is rooted in passionate sexuality. The Victorian ideal of “pure,” non-sexual romantic love has not yet evolved. In this play there are crude allusions to sex and exalted ones, but the erotic is never very far under the surface.

“Benvolio” means “good will,” and he is obviously more congenial (or “benevolent”) than the irascible Tybalt. Note how Lady Capulet mocks her husband’s eagerness to join the combat at l. 83 and Lady Montague similarly tries to hold her husband back. Although Zeffirelli does not use these lines, he does build upon the attitudes hinted at in a few spots to create tension between the Capulets. Elizabethan audiences loved elaborate sword-play, and a stage direction like they fight conveys little of what might have been very prolonged and complex stage action. Why do you suppose the Prince is so strongly opposed to this sort of feuding?

Montague’s description of Romeo’s melancholy fits exactly contemporary ideas of lovesickness. Thus far, Shakespeare is following tradition. His original contribution will come in contrasting Romeo’s mooning over Rosaline with the fresh, spontaneous passion which Juliet will inspire in him. It is much more difficult for modern audiences to detect the contrast between these two moods, but it is important to be aware that Shakespeare intends a contrast, and a sharp one. The many oxymorons in Romeo’s speech are clichés, meant to evoke his callow, stereotypical attitude toward love. The sexual metaphor at l. 193 is a good example of how far Shakespeare will go to insert erotic allusions into the most unlikely places. The theme (ll. 234-236) that it is a shame for a beautiful young person not to reproduce is worked out at great length in the famous and controversial “procreation sonnets.” What are the most extreme and extravagant things that Romeo has to say about Rosaline?

Act I: Scene 2

Note that Capulet is perfectly aware of what modern medicine has confirmed: early teenage pregnancies are dangerous to the mother. This fact may have been somewhat obscured in Shakespeare’s time by the fact that a great many women of more mature ages died in childbirth; in fact, this may have been the main cause of death in women. The fact that all of Capulet’s other children have died is also a sad reminder of the extremely high infant mortality rates of the day. As we shall see, Juliet’s own mother gave birth at this age, and is therefore now less than thirty, though she thinks of herself as old (her husband is much older). Life was short and people aged rapidly then, facts which make the urgency expressed in this play more understandable. What image in Capulet’s speech to Paris suggests the delight that older men such as they feel in observing attractive young girls? In Elizabethan society, the insane were often imprisoned, chained and beaten in hopes of driving out the devils that possessed them (ll. 55-57), notoriously at London’s Bethlehem Hospital (shortened familiarly to “Bedlam”) where people often went to observe and laugh at the antics of the insane. Inmates could even be rented as entertainment for parties, so there is a consistent connection made between “madness” and humor. What is Benvolio’s motivation in encouraging Romeo to crash the Capulets’ party?

Act I: Scene 3

The nurse is one of Shakespeare’s most memorable characters. The bawdy old lady who revels in sex and sympathizes with young lovers is an old stereotype, dating back at least to the Middle Ages. In many tales, she is a professional bawd, a go-between who facilitates the illicit meetings of young lovers, sells love potions, surgically repairs maidenheads, and provides young brides with the means of faking virginity on their wedding night. Though she is no professional, the character of the nurse would have been a recognizable type to Shakespeare’s audience. Note that her very first words are about sex, referring to the fact that the last time she was a virgin she was twelve. The mixture of high tragedy and comedy, of noble characters and common ones like the nurse, is a distinguishing characteristic of Elizabethan drama, much objected to in the 17th and 18th centuries by classical critics. Such blendings were to be allowed in comedy, but not in tragedy. Today they satisfy our preference for life to be portrayed complexly, as a mixture of incongruities.

The first long speech by the nurse illustrates her propensity to run on and on in response to the simplest of questions. Susan (l. 18) is the child the nurse bore and lost the same year that Juliet was born. Nurses often nursed their charges literally. A woman who had lost her own baby was an ideal source of milk for an upper-class infant whose mother preferred not to be troubled with doing her own nursing. Babies were weaned by having a foul-tasting salve smeared on the nipple (l. 30). The bodily intimacy between Juliet and the nurse helps to explain the insistent physicality of the latter’s speeches. Zeffirelli leaves out some of the more obscure references, particularly those alluding to the earthquake. Today a man who would joke about a toddler’s future sexual attitudes would be viewed as distinctly weird, but in the Renaissance such a joke would have been commonplace, intended to connect the married couple with each other over the child’s head. The nurse’s late husband was not sexualizing the child, but reminding his wife how she differs from Juliet in her enthusiasm for sex.

Juliet’s reply to her mother at l. 66 is one of Shakespeare’s often-quoted lines, remarkable in its diplomacy for a young teenager. It is at ll. 71-73 that we learn that Lady Capulet cannot be older than 28. By what process does Lady Capulet seem to expect Juliet to come to love Paris? How is the imagery of her speech reflected in Juliet’s reply? Note that the nurse’s final line also suggests that the main joy of marriage is to be found in lovemaking.

Act I: Scene 4

Most of the opening exchange between Romeo and Mercutio is omitted in the film version. What is the consistent theme of Romeo’s speeches in it? The famous “Queen Mab” speech of Mercutio has been discussed endlessly. It has been criticized because of its seeming irrelevance and extraordinary length. Such criticisms inevitably lead to defenses which declare the speech to express the essence of the play. It certainly illustrates the “mercurial” Mercutio’s character: whimsical, impulsive, and satirical. It has also been a great influence on our modern image of fairies, who were physically indistinguishable from normal humans in most Medieval traditions, though Shakespeare’s fairies, like the older ones, are primarily mischief-makers. Zeffirelli, rather than cutting or omitting the speech as some directors have done, uses it to give an unusual interpretation to the character of Mercutio. See whether you can figure out what he is trying to achieve and how whether you think he has succeeded. What is the mood expressed in Romeo’s final speech?

Act I: Scene 5:

Note how Capulet urges the ladies on to dance even as he excuses himself. He would seem by the following conversation with “Second Capulet” to be in his fifties or sixties. Romeo bursts into some of Shakespeare’s finest poetry upon seeing Juliet for the first time. Men often married much later than women, when they had built sufficient fortunes to earn them a beautiful and noble wife. The modern reader may at first find his musings on Rosaline and his raptures over Juliet equally artificial; but the former are simply a flat recitation of clichés, whereas he makes commonplaces new by the richness of their expression. Paleness of skin was so prized at this time that women painted their skin with lead compounds that rendered them as white as clowns. With the growing importation of African slaves, many painters seized on the contrast between dark-skinned servants and their pale mistresses to “set off” European beauty. The contrast was undoubtedly racist, but based more on aesthetic preferences than racial hatred.

Look for a dark-haired woman meant to be Rosaline early in the film’s ball scene and note how Juliet comes into view. What about his initial praise of her foreshadows her early death? Romeo anticipates the line of approach he will take during the dance by saying that her touch will “bless” his hand. It is crucial to remember that it was universally believed at this time that true love always struck at first sight; love that grew gradually was no love at all. Take note of Capulet’s rebuke to Tybalt in ll. 79-90. Zeffirelli makes one of his most daring moves in his use of this speech. Watch for it. What effect does it have on the subsequent love scene to place this encounter with Tybalt just before it?

The speeches that follow are far too artificial for modern taste, but read sympathetically they are revealing and even moving. However, the religious imagery used by the pair should not deceive you into thinking that this is a pious or even solemn exchange. This is a quick-witted bout of flirtation in which both sides are equally smitten, as is made clear by what follows, but in which Juliet plays the proper young girl’s role of dissecting Romeo’s “lines” as fast as he can think them up. The religious language is more blasphemous than pious. The following modern rewording may convey (feebly) the meaning of the exchange more clearly so that you can go back and enjoy Shakespeare’s beautiful language as he intended it.

Romeo (holding her hand as they dance): “You are like a shrine enclosing a holy relic, and I would be unforgivably uncouth to touch it with my unworthy hand except that I am ready to “kiss away” the damage I have done.” (In other words: “I love holding your hand; may I kiss it?”)

Juliet (probably amused, but cautious, teases him): “There’s nothing wrong with your hand (I like it!), and handholding while we dance is quite legitimate; but you’re being a little too bold in wanting to kiss me. If you’re really a pilgrim, you should greet me only with your hand, as ‘palmers’ do.”

Romeo: “Hey, even holy pilgrims are human: they’ve got lips. Please let me kiss you.”

Juliet: “Pilgrims use their lips for praying, not kissing.”

Romeo: “Fine, so I’m praying to you to let me kiss you. If my prayer isn’t answered I may lose my religious faith.”

Juliet: “Well, if I were a statue of a saint you were praying to, I might just grant your prayer although I’d remain motionless.” (In other words, “I won’t kiss you; but yes, you can kiss me.”)

Romeo: “Stand still while I kiss you.” (He kisses her lips.) “Just as a pilgrim might kiss the statue of a saint in hopes of receiving forgiveness for sins, so your acceptance of my kiss undoes any sin I committed by holding your hand.”

Juliet (thrilled and amused at the same time): “So you claim to have gotten rid of your sin by kissing my lips. Now I’ve got the sin. What are you going to do about that?”

Romeo: “You want me to kiss you again? Great!” (Kisses her again.)

Juliet: “You don’t really need all this artificial argumentation to justify kissing me, you know. Let’s get serious.”

Who would you say is more in charge of the course of events here? Why?

Zeffirelli seems to give the word “chinks” in l. 118 a bawdy meaning even though scholars generally agree that the nurse is for a change speaking of Juliet’s wealth rather than her body. At l. 120, Romeo puts his predicament into bookkeeping language. As the notes say, Juliet is now his life; but more ominously, his continued existence is now in danger because her relatives may well kill him for courting her. Why do you think Juliet asks the nurse about several other people first before mentioning Romeo? Note the foreshadowing in ll. 136-137. The speech that begins on l. 140 is evidently muttered to herself, only half-heard by the nurse. In what sense could it be called a rhyme that she learned from Romeo?

Act II: Prologue

What is it that the Chorus says gives the couple the power to overcome the obstacles which separate them?

Act II: Scene 1

Why do Mercutio’s teasing speeches not bother Romeo? As the notes suggest, ll. 23-30 are a series of sexual puns comparing magic conjuration with sexual intercourse.

Act II: Scene 2

This is the famous “Balcony Scene,” one of the most renowned in all of Shakespeare. But because of its romantic associations it is often misunderstood. Romeo’s passion for Juliet is unambiguously erotic. To Elizabethans sexual desire was not antithetical to romance; it was the essence of romance. In calling for the triumph of the sun over the moon, Romeo is hoping she will not remain a virgin much longer. Women who prolonged their virginity excessively were thought to suffer from “green-sickness,” a malady which could only be cured by healthy lovemaking. Thus the entire opening to this scene is devoted to Romeo’s fevered desire that she will make love with him. Despite his passion, he is shy enough, and polite enough, not to simply burst in upon her. It is the tension between his overwhelming desire and his reticence that shows how much he truly loves her.

The comparison of a woman’s eyes to bright stars was a commonplace, but Shakespeare makes it new by elaborating it in a dazzling series of lines dwelling on the luminosity of Juliet’s beauty. In what way does he say her eyes are brighter than stars? Note the physically intimate image of ll. 24-25. Any poet could call his lady angelic; Shakespeare composes a mini-poem on the theme in ll. 26-32. Pay particular attention to the note on l. 33, which is consistently misinterpreted and even misquoted by people unfamiliar with Elizabethan usage. Note that it is Juliet who is thinking through the consequences of their love more systematically and practically than is Romeo. Does this make her less romantic than he? Explain your answer. Note that it is a series of coincidences which moves this affair along so quickly without Juliet being portrayed as shameless. How does Juliet’s speech at ll. 58-60 reveal both her love and her fear? Note that she almost immediately speaks of the death that threatens him. From the beginning their discourse is threaded with allusions to death. When he says he is in more danger of being slain by her eye, he is using conventional courtly language which goes back centuries. In l. 82 “pilot” is used in the original sense of one who expertly guides a ship through hazardous waters.

Juliet’s long speech starting at l. 85 makes clear that she is still a virtuous young woman who wishes her love had not been so promptly revealed; but now that it has been, she does not intend to look backward. Note how she alludes to Ovid’s famous statement that Jove laughs at the oaths of lovers. Much of the rest of her speech examines a paradox in traditional European attitudes toward love as they concerned women: a woman should fall instantly in love upon first seeing her beloved, but it was highly improper for her to reveal her feelings. Instead, she should insist on a prolonged courtship during which the lover would earn her love. Her rejection of this centuries-old stereotype is thrilling, but also highly dangerous. Note throughout the rest of the play the many references to haste. Haste obviously has its hazards; but what justification does Juliet have for acting quickly?

Just as Romeo had scorned the moon for its virginity, Juliet rejects it as too variable. Again Juliet allows herself to flirt with blasphemy in calling Romeo her god. Romeo’s statement at l. 125 is obviously startling to Juliet, but he quickly recovers by insisting that he will love her faithfully. Having once proclaimed her love, the font of Juliet’s eloquence is unstopped, and she becomes the dominant figure in the rest of the scene. A secret marriage involving an underage girl would certainly not have been valid in England, but Italy is a sort of fantasy-land to the Elizabethan audience: anything is possible. Like “by and by” “anon” meant “immediately;” but it was used so often by people trying to put off demands for immediate action that both expressions eventually came to mean “after a while.” Here it retains its original meaning. In l. 156, “want” means “lack.”

One of the most charming touches in this scene is Juliet being so overwhelmed by Romeo’s presence that she cannot remember why she called him back. The following exchange foreshadows their parallel debate before their parting at dawn the day after their wedding. The first two lines of Romeo’s final speech make clear that lovemaking is still very much on his mind. It is put most romantically, but the sense of his words is “I wish I were lying on top of you.” Zeffirelli picks up on these consistent references to sex to justify having his young lovers all over each other during the scene, spicing things up by dwelling on Olivia Hussey’s considerable cleavage. Despite the fact that no Elizabethan production would have been so physical, Zeffirelli is being true to the message that would have been conveyed by the words to the original audience. Remember that this young pair knows very little about each other except that they are extremely attractive and witty.

Act II: Scene 3

Friar Laurence is sometimes played as a bit of a fool; but Zeffirelli gives him a good bit of dignity. His speech on the healing and harmful properties of plants is another bit of foreshadowing. Just as healing herbs can kill, so love can also lead to death. Note also the image of death in a grave at ll. 83-84. What justification does Laurence offer for agreeing to this highly improper marriage?

Act II: Scene 4

Zeffirelli puts Mercutio’s speech beginning at l. 29 to more aggressive use in his film version. The film’s Mercutio makes the obscene meaning of ll. 95-96 unmistakable. When Mercutio suggests that the nurse is a bawd, he is alluding to the stereotype discussed above. In her speech beginning on l. 159, the nurse expresses her outrage at Mercutio in language intended to expresses her intention to thrash him; but she unintentionally uses a series of terms with double meanings which describe sex instead. So while her intended message is “I’ll beat any man who bothers me” what the audience hears is “I’ll have sex with any man that approaches me.” The original audience probably found this hysterically funny; it is a challenge for the modern actress to convey the ambiguity while keeping the nurse apparently unaware of the double meaning of her speech. Note how Zeffirelli solves this problem.

Act II: Scene 5

The classic comic exchange between Juliet and the nurse illustrates the contrast between old and young which Juliet had outlined in her introductory speech. Note l. 65, in which Nurse is impressed by how “hot” (eager) Juliet is. Zeffirelli takes his cue from this line to direct Olivia Hussey to be extremely agitated, which fits her age and state of mind.

Act II: Scene 6

Watch how Zeffirelli directs this scene to emphasize the “violence” of the young peoples’ passion and trims the dialogue to concentrate the scene. The Friar’s last speech provides plenty of justification for Zeffirelli’s staging. Lots of foreshadowing here.

Act III,: Scene 1

Italians normally take a nap after lunch during the heat of the day. In the height of summer the heat is supposed to create madness. Shakespeare may have moved the action from spring to summer for just this reason. Despite all the laws against it, everyone was intimately familiar with the rules of dueling: to decline a challenge is to declare one’s loss of manhood and nobility. To call someone a villain was a very strong form of challenge. Romeo is here making a tremendous sacrifice for his love, but it looks to the bystanders like cowardice. What does l. 94, usually quoted as “A plague on both your houses,” mean in this context? Note that Mercutio does not die on stage, but is led off. When people do die on stage, Shakespeare has their bodies dragged off, for the simple reason that his stage lacked a curtain, and there was no other way to get the “dead” actors off. Modern directors are not so limited, of course. Why would this be a stronger scene if we were to witness Mercutio’s death? Romeo’s desire for vengeance triumphs over his love for Juliet. Can you make out an argument that this does not necessarily make him an unworthy lover? How is the theme of fatal speed illustrated by this scene? Capital punishment was routine for a wide variety of offenses in the Renaissance (a fact which seems to have done remarkably little to deter crime), as were mutilation, fines, and exile. Imprisonment was rarer, because it was expensive.

Act III: Scene 2

Under the flowery language, Juliet knows exactly what she wants: to make love with Romeo. She seeks to overcome her maidenly modesty and enjoy the legitimate pleasures of marital sex. In classical mythology, many heroes such as Orion were turned into constellations. In imagining such a fate for Romeo she unwittingly foreshadows his imminent end. Juliet’s reaction to the death of Tybalt is one of the pivotal points of the play, and one of the most difficult to stage convincingly. She must be seized by grief but still end by loving Romeo. What mood changes does she go through in this scene, and what causes these changes of mood? Note that Juliet’s rashness in changing moods mirrors that of Romeo in the previous scene. The theme of a young woman marrying death is an ancient one, featured prominently, for instance, in Sophocles’ Antigone.

Act III: Scene 3

Just as Juliet has said she is likely to be wedded to death, so Friar Laurence says Romeo is wedded to calamity. Willfully seeking death–committing suicide–was a mortal sin to both Catholics and Anglicans, a fact that is conveniently ignored by Shakespeare much of the time, but alluded to by the Friar at l. 24. Note how Romeo rebukes him for being old, just as Juliet at rebuked her nurse in Act II: Scene 5. One can understand why this play has always been popular with young people. What reasons does the Friar offer that Romeo should consider himself blessed? Mantua is the nearest city to Verona, roughly 25 miles distant.

Act III: Scene 4

The theme of undue haste continues. What earlier rash act causes Capulet’s rash decision to hurry the marriage of Paris and Juliet? Modern audiences may be prone to blame Paris for not courting Juliet directly, but he is behaving in a much more proper fashion than Romeo. Private courting between young people, though often romanticized, was officially disapproved of. Marriages were supposed to be negotiated by parents. However, widespread resentment against this pattern is reflected in countless stories from the Middle Ages through the 19th Century, when Europeans finally abandoned the custom.

Act III: Scene 5

Shakespeare opens this scene with a variation on the aubade, or “dawn song” tradition of the Middle Ages. Lovers who have spent the night together listen to the morning song of the birds with some alarm as they realize they must part. Again, what makes the scene fresh is not the theme itself but the elaborate and original treatment Shakespeare gives it. Zeffirelli underlines the physicality of the couple’s love in a way that would have been impossible for Shakespeare, by showing quite a bit of their flesh. See whether you think this works (though if you are liable to be offended by R-rated nudity, you may look away). Note how the threat of death runs through their dialogue. Every time we have seen Romeo and Juliet together there has been some form of pressure enforcing haste. Can you recall what these pressures have been? Note the foreshadowing in l. 56.

Juliet indulges in one of Shakespeare’s most clever word-games at ll. 60-65. It is worth puzzling out, and admiring the Elizabethan audience for having been able to pick up on it quickly. When at l. 85 Juliet says she wishes no one but she would avenge her cousin’s death what is the ambiguity in her speech? She continues to equivocate in her next speech where her mother hears her saying she hopes to behold Romeo dead while she is actually saying she will never be satisfied until she beholds him, and that her heart is dead. Her desire to “wreak her love” on Romeo’s body is even more obviously ambiguous: she wants to make love with him again. Why does Juliet ask her mother to find someone to carry a poison to Romeo: isn’t she placing his life in danger? Some viewers react negatively to the way Zeffirelli has directed Olivia Hussey to react to the news of her impending marriage to Paris; but it is important to keep in mind that she is very young, as the director emphasized the very first time we saw her in the film. She is having a typical fourteen-year-old tantrum. Her language is so often sophisticated we may be in danger of forgetting how immature she really is. Shakespeare’s audience expected such language from all manner of characters, and would not have seen an incongruity here. Note that her parents are as rash as she. Their overreaction may seem incredible, but in fact the choice “marry your designated husband or die” was a cliché. Many of us can remember otherwise sane adults banishing their male offspring from their homes when they returned from college with long hair in the sixties, and many parents claimed following the Kent State shootings that they would have wanted their own children to be shot to death by the National Guard had they been involved in antiwar protests. One of the major themes of this play is the foolishness of the older generation, whose passions are even more destructive than those of the younger generation. We have seen before that the nurse lacks scruples; but thus far her lax morals have benefited Juliet. Now she urges Juliet to commit bigamy, which was both illegal and a grievous sin. Juliet reacts quickly, cutting off the nurse from all further confidences. Note how in the final line Juliet is contemplating suicide, though she sensibly seeks Friar Laurence’s advice first.

Act IV: Scene 1

Paris seems to view marriage, as her father does, as a form of medical treatment for Juliet’s sorrow. They think she is too young to know what’s good for her. In what sense is Juliet’s face not her own (l. 36)? Friar Laurence’s plot may seem desperate, but remember that he is in big trouble. He has performed an illicit wedding and fervently wants to avoid colluding in bigamy. Juliet is threatening suicide, as had Romeo. Juliet’s willingness to dwell in a tomb (“charnel house”) is of course prophetic of her actual fate, and encourages the friar to unfold his plot to her. Well into the 19th century physicians were often unable to distinguish deep comas from death, leading to concern that people might sometimes be mistakenly buried alive. Such a story would not have been nearly so far-fetched in Shakespeare’s day as it would be in ours.

Act IV: Scene 2

Now that Juliet is determined on her course of action she does not hesitate to lie outright to her parents.

Act IV: Scene 3

It was traditional for the nurse to sleep in the same room with her young charge until she was married, so Juliet has to find an excuse to be alone. Her terrors at taking the drug are well depicted; she is no dashing heroine to drink off the potion without hesitation, but a very human young girl. Her determination is all the more striking because she has to overcome these very understandable fears. Not only does she fear going mad in the tomb, she almost goes mad here, as she imagines she sees Tybalt’s ghost seeking revenge on Romeo.

Act IV: Scene 4

Had Shakespeare been a woman he might have hesitated to describe an elaborate wedding banquet being planned and executed overnight. From now on Zeffirelli ruthlessly cuts dialogue from most scenes, omitting one important scene altogether. What effect do you think he is trying to achieve by thus abridging the ending of the play?

Act IV: Scene 5

Which character restates the theme of the bride wed to Death? On what grounds does Friar Laurence argue that Juliet is better off dead? What does l. 83 mean: “Yet nature’s tears are reason’s merriment”?

Act V: Scene 1

How does Romeo’s first speech foreshadow his eventual fate? How is the theme of excessive haste continued in this scene?

Act V: Scene 2

What has prevented Friar Laurence’s message from reaching Romeo?

Act V: Scene 3

Note that Zeffirelli omits an important incident from this scene. Why do you think he does? Why does Romeo say he loves Paris better than himself (l. 64)? In what way is his speech to Tybalt’s corpse parallel? Sometimes when Zeffirelli wants more dialogue than Shakespeare provides him, he simply has a line repeated. He rather overdoes this effect with l. 159. Again Juliet shows herself to be bold and resolute in action. Her suicide would of course have been viewed by the Church as a damnable act, but that did not keep the popular imagination from romanticizing it. The theater was considered a thoroughly wicked institution by pious folk and plays do not necessarily reflect the official morality of the day. After all, one of Shakespeare’s few poems published during his lifetime was “The Rape of Lucrece” which idealized suicide. Given what you know of Elizabethan values, why is the Prince’s role at the end of the play so important? Modern directors with different values are apt to prune his part severely or even omit him altogether from the conclusion. How do Montague and Capulet intend to symbolize their reconciliation?

More study guides for Love in the Arts:

Last revised February 2, 2000.

The Lais of Marie de France (12th Century)

Source: The Lays of Marie de France. London: Penguin.

The introduction to this volume discusses mostly scholarly matters which will be of little interest to first-time readers, but pp. 23-34 provide much useful information. Beginning on p. 126 there are very scanty notes to three stories, having to do with issues of translation. The most important point to note is that the medieval French lai bore roughly the same relationship to the longer, multi-episode romance as the modern short story does to the novel. They often incorporate magic and other marvels, and usually aim at entertaining rather than edifying their audience. Keep in mind that these lais were originally told in verse (see the sample original, p. 136), but that it is so much more difficult to write short rhyming lines in English than in the Breton dialect of Old French that prose is almost necessary.

Guigemar

The opening is a rather vague rebuttal to some critics of Marie about whom we know nothing. The word “Breton” could be equally applied to the inhabitants of Brittany in northwestern France or to Britons of England. Marie makes no clear distinction between the two, and authorities on both sides of the channel have claimed her. The lais are generally known as “Breton lais.” Her most likely source was Anglo-Saxon, still spoken by many commoners in the 12th Century, with many of the tales probably having even earlier sources in Old Welsh, the language in which the earliest Arthurian legends were told. Medieval lords often placed their sons in other lords’ homes to be educated. It was considered that natural parents were prone to be too indulgent of their children, and that a childhood spent in service at a noble home would induce the proper respect and manners expected of a nobleman. What different kinds of wounds are combined in the hind’s curse [89-122]? Solomon, as the richest king depicted in the Bible, was often used as an example in discussing riches [161-86]. What evidence is there that this a magic ship? In a society dominated by arranged marriages, especially in the upper classes, spouses were not necessarily expected to love each other. The combination of elderly husband and young wife was common enough, but much lamented and satirized in literature. How does Marie prepare you to be sympathetic with the wife’s adulterous desires [209-32]? What book is Venus casting into the fire in the painting [233-60]? Here’s an open question: why do you suppose this chamber has paintings of such an unlikely subject? How is the standard course of lovesickness played out in this part of the story [393-438]? Note how the lady’s virtue is illustrated by her faithful attendance at mass, even as her love for Guigemar develops. Toward the end of [464-95] Marie distinguishes between two kinds of attitudes toward love. What are the differences between them? What argument does Guigemar use against long courtship? The phrases “granted him her love” means that the couple made love, as the following sentences make clear. In Medieval imagery, Fortune was pictured as a woman who could abruptly and unexpectedly turn her wheel so that those on the bottom (with ill fortune) could suddenly find themselves spun to the top (with good fortune) and vice versa. Pledges made of pieces of clothing, etc. are commonplaces, but chastity belts are not. The youth Guigemar had raised is not his son: remember that nobles raised each others’ children. What evidence is there that magic is working on the side of the lovers in [655-90]? Fans of The Hobbit may recognize “Meriaduc” as the source of the name “Meriadoc,” or Merry. Tolkien was a distinguished Medievalist who worked many themes from literature into his fantasies. What do you think the symbolism of the two knots conveys about the nature of love [691-742]? How does Guigemar try to earn his lady? What important relationship remains unresolved at the end of this story? Note that it is expected that lays will be sung, rather than recited, in their original language.

Equitan

Note that this lay is definitely set Brittany (now part of modern France), in the city of Nantes. What two seemingly conflicting attitudes toward love are expressed in the third and fourth sentences of the second paragraph of this story? Seneschals are routinely depicted as villains in romances and lays because they were the gatekeepers to the courts who decided which entertainers would be employed in the courts. They were the natural enemies of writers, singers, etc., who took their vengeance in story after story. The one is this story, however, is unusual in being a good seneschal who ends badly. Perhaps the reason is that Marie, as a noble herself, did not share the prejudices of wandering jongleurs and such. Note how closely beauty and nobility are linked in describing the woman. There is no need to take literally the statement that “she had no equal in the kingdom.” It is routine in the Middle Ages to describe any attractive woman as the most beautiful in the land, or even the most beautiful who ever lived. Love is here personified as the feudal mistress of the King: he is “admitted into her service.” What causes him to resist his desire for the lady? What reasoning does he follow to argue that it will be good for the woman take him as her lover? What does his reasoning tell you about courtly love ideals? The lady uses some standard courtly love arguments against his suit. On what principle are they based? What do they tell us about Medieval society? How does the king use her own arguments against her? How does he seek to equalize the relationship? What is remarkable about this story is that after all this “high love” courtly conversation the affair takes a distinctly “low” turn, reminiscent of the plot of a fabliau (a bawdy tale of trickery, deceit, and raw sex, usually with a humorous point). Bleeding was a routine medical treatment used for all manner of diseases. People had themselves bled regularly as a preventative measure, and it was even done as a social event, with music and refreshments being provided. Why is this affair disapproved of by the courtiers? How does this story illustrate the traditional folklore pattern of “the trickster tricked?” With whom do you think we are expected to sympathize in this story?

Le Fresne

Superstitions about twins have been common in many cultures, though the one expressed by the knight’s wife in this story is uncommon. Tales of twins separated at birth are a staple of all kinds of marvelous tales. In the absence of safe abortion techniques, unwanted children were frequently killed in the Middle Ages. Others were abandoned on the doorsteps of churches, where it was hoped that they would be rescued and adopted. The motif of the piece of clothing or jewelry which identifies an abandoned child goes back at least to the story of Moses in the Bible and was common in Greek mythology. Although Western Europeans knew little of Constantinople, it was famed as a wealthy and luxurious city. The porter was the gatekeeper, the one who guarded the door (French porte ). How does Gurun come to love Le Fresne? Rich people who gave or left large sums or property to the Church were usually motivated by the hope that by doing so they would receive “remission of sins” by paying in this life for wickednesses that would not have to be paid for again in Purgatory after death. The aim was to hasten their movement into Heaven. Why doesn’t Gurun marry Le Fresne? La Codre’s name means “hazelnut tree.” Note how the mother is unwittingly drawn to her own abandoned daughter. This sort of instinctive tie between blood relatives was firmly believed in during the Middle Ages. The reason that La Codre’s marriage can be invalidated is that the Church did not recognize the marriage ceremony in itself to be binding until the couple had had intercourse with each other. Presumably they abstain, so the marriage is null and void. Why is Gurun able to marry Le Fresne now when he couldn’t before? How is a happy ending provided for all?

Bisclavret

Garwaf is obviously related etymologically to werewolf. Belief in such creatures was widespread in the Middle Ages. Note that they are prone to dwell in forests, routinely considered dangerous and frightening places. The insatiably curious wife who worms out her husband’s secret only to use it against him may be modeled on the Biblical example of Delilah and Samson. Why is tearing the wife’s nose off considered a particularly terrible punishment? Torture was used routinely in criminal investigations. In fact, the testimony of witnesses was often considered untrustworthy unless it was confirmed under torture; but its use against a nobleman’s wife would be most unusual unless there were grounds for suspecting her of a crime. Medieval Europeans, like many of the world’s people, believed in the inheritance of acquired characteristics. Few women can be expected to marry werewolves, but what lessons might this story have been trying to convey to its female readers?

Lanval

The story of the adulterous affair between Lancelot and Guinevere was known to almost every upper-class person in the Middle Ages. Eventually it brought about the ruin of Camelot, the court of King Arthur (Guinevere’s husband). After being retold for generations, Guinevere’s reputation became rather soiled, as this lay reflects. Arthur was originally Cornish, from the area immediately across the channel from Cornwall. He is portrayed as having conquered all of England, which bordered the still-barbaric lands of Scotland where dwelt the savage Scots and Picts. A very high percentage of Arthurian tales are set at Pentecost because it was associated with the miraculous. See Acts 2:1-13 for an account of the first Pentecost. See p. 2 of the Ovid guide for an explanation of the reference to Semiramis. Octavian was the original name of the first Roman Emperor, Augustus. Both are examples of extreme wealth. A “shift” is an undergarment somewhat like a slip. Note how Lanval pledges his exclusive love to the lady, quite spontaneously and voluntarily. “She granted him her body” means that they made love. A “boon” is a favor of some kind, in this case a magic one. Even in ordinary love affairs secrecy was crucial, but here it has a magical quality. “He was neither foolish nor ill-mannered”: this sort of understated complement by negation is common in Medieval narratives. What is the “one dish” that Lanval has in abundance [153-88]? Note that among other generous deeds, Lanval gave clothes to the jongleurs (reciters of poems and tales). As a writer herself Marie takes this as a sign of high virtue. [St. John’s Day] In early Arthurian stories, Gawain is the greatest of all knights, renowned for his courtesy and prowess. Later Lancelot tends to supplant him. When Lanval refuses Guenevere’s proposition, what reason does he give her? How does she react? Stories like this are common: a shameless woman propositions a man and is rebuffed and takes her revenge by accusing him of trying to seduce her. Such tales are obviously popular among men who want to blame women for all sexual aggression. The direct address to the reader/listener at the end of section [311-51] is another typical Medieval narrative device. The king’s use of the term “vassal” is meant to be insulting here. There is great irony, of course, in the king defending the queen’s honor when she in fact has attempted to betray him; but what does the king seem to be most worried about? The “pledges” are hostages to guarantee his return. A palfrey is a small horse, often used for carrying loaded packs, suitable for women to ride. Why is the beauty of the damsel so important in [509-46]? Why do you think it is important that the maiden be wearing clothing which partly reveals her body? Her description reveals her to be an absolutely stereotyped Medieval beauty. Avalon is the magical island where the fairies dwell. Medieval fairies were normal-sized and indistinguishable from human beings except by their extraordinary beauty and magical powers. They were often mischievous or even cruel; but this one seems to take compassion on Lanval. What do you think is the lesson taught in this story, and how effectively is it conveyed?

Les Deux Amanz

Jealous fathers who wish to prevent their daughter’s marriage are commonplace in fairy tales, of course; but only rarely is it suggested that the father’s motivation may be incestuous desire, though that probably lurks in the background of many of these stories. Women were often reputed to be skilled in the brewing of magic potions. This earned some of them a comfortable living, but also got some of them burned as witches. The young woman wearing nothing but her shift would give the young man a definite advantage, since the clothes of the wealthy were often extremely heavy. What would you say is the moral of this story? What is your reaction to it?

Yonec

Another variation on the old man/young wife theme. It is routinely assumed in fiction that any elderly man foolish enough to wed a beautiful young woman deserves whatever he gets. If he is foolish enough to be jealous, he is then asking for trouble. Do you see any inconsistency in this reasoning? The lady’s curses show that she knows her Ovid and is aware that Achilles gained virtual immortality by being dipped into the River Styx in Hades (though his mother absent-mindedly failed to note that his heel, by which she was holding him, remained dry). Note how the lady’s wishes have been influenced by stories she has read–like Marie’s. Why do you think the lady makes the hawk-knight say that he believes in God? Corpus domini means “body of the lord,” in this case the sanctified bread, the host of the eucharist. “Sported” means “made love.” What does this story seem to be saying about how beauty is maintained in women? Note the authorial interjection at the end of [257-96]. According to the lover, what has betrayed their secret? The marvelous castle where the lady finds her dying lover is described in a stereotypical way that makes it obviously magical. [St. Aaron] How does religion seem to function in this story? How does it relate to love?

Laüstic

St. Malo is a remarkably well-preserved (actually largely reconstructed) Medieval seaport in Brittany which is a major tourist destination today. What are the two motives which lead the lady to love the knight? Note that prudent (secretive) love is good love. What stereotyped image of Spring familiar from earlier works is repeated here? How does Marie attempt to make the reader sympathize with the lovers instead of the husband?

Milun

This story takes place on both sides of the English Channel. Note once more that a person can fall in love with the mere reputation of another, without ever physically meeting him or her. This story is unusual in that it tells of a illicit premarital affair. It is wise not to overgeneralize about the patterns of Medieval courtly love. Given what happens in the rest of the story, why do you think it begins with this unusual illicit relationship? Medieval women might get by with concealing a pregnancy because their clothes were voluminous and swollen bellies were considered attractive. Many “maidens” in Medieval illuminations look distinctly pregnant to us. Mont St. Michel is a famous seaside fortress/monastery, formerly an island, on the coast of Brittany. The theme of the unknown adversary is a common one. Often there is a special relationship between the combatants. A frequent case is that two lovers find themselves fighting each other. Why do you suppose the son does not kill his stepfather as in Yonec?

Chaitivel

What is said in the second paragraph about the comparative attitudes of women and men? The melee, or wild, unstructured group combat which kills the four men was so dangerous that it was eventually banned, to be replaced with the more structured tournament events such as jousting. The ending is somewhat ambiguous. Normally any woman who took more than one lover was severely condemned. What do you think the ending means?

Chevrefoil

The love of Tristan (Tristrem, Tristran, Tristram) and Iseult (Yseult, Ysolt, Isolde) was told all over Europe, from Iceland to Italy. Tristan and Iseult had fallen in love when he was bringing her back from Ireland to be the bride of his king and uncle, Mark. They mistakenly drank a magic potion which plunged them into an irresistible passion for each other which they nevertheless managed to keep hidden, though it was often suspected, and ultimately revealed, resulting in Tristan’s banishment. This is a small episode from that extremely well-known tale. Explain the symbolism of the hazel and the honeysuckle.

Eliduc

This story begins most unusually, with a married couple actually in love, but it soon takes a typically Medieval turn. Note the recurrence of the possessive father motif. Remember that a palfrey is not a war-horse. A “girdle” is a ribbon worn around the waist as an ornament, not a piece of constricting underwear. According to the chamberlain, what are Eliduc’s good qualities as a potential lover? In what ways does Marie try to solicit our sympathy for Eliduc? Note that he is fully aware that Christianity forbids bigamy. In the Middle Ages divorce was also illegal. The incident of the storm is probably inspired by that in Jonah 1. Similar stories occur elsewhere in Medieval narratives. What is the function of the weasels in this story? Women could indeed take up a life of celibacy, with the permission of their husbands; but the notion that the husband would then be free to remarry is pure fantasy. How does Marie try to cast a positive light on this story? Judging by this and the other stories, what seem to be her highest values?

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Last revised May 17, 2001.

Kalidasa: The Recognition of Sakuntala

Source: Kalidasa: The Loom of Time. Penguin Books.

Your assignment is to read Abhinjnanasakuntalam (The Recognition of Sakuntala) plus its related notes. Begin by reading the biographical note in the front of the book, the Introduction, Sections I, III, VI, VII, X, and XIII and Appendix III on pp. 320 & 321. There are two kinds of notes in this book. Terms which are used in more than one of the works are explained in alphabetical order in the glossary on pp. 283-305, and other notes on the play appear on pp. 334-339 as well as in footnote. Be sure to use these notes to explain obscure references, etc.

The claim that the ancient Athenians invented drama may hold true for the West, but Indian writers argue that theater was highly developed even earlier in Sanskrit. No plays survive from those early times, however, and the dates of Kalidasa, the greatest of the Sanskrit playwright, while much disputed, are clearly centuries later–perhaps a millennium later–than Aeschylus and his fellow tragic writers. Abhijnanasakuntalam and Kalidasa’s other plays were written for a refined court audience. The dialogue of the upper-class characters was delivered in Sanskrit, the classical language, and that of women and commoners in prakrit, the common speech. Despite these lofty origins, Kalidasa’s plays have remained popular.

There is no tradition of tragedy in India, and Kalidasa’s plays always have happy endings. In Hinduism, everyone has an infinite number of chances to achieve enlightenment and liberation from the wheel of rebirth. A life that ends badly is only a prologue to another opportunity. Hence the basic premises on which tragedy is based are lacking.

Sakuntala is by far the best-known of Kalidasa’s plays. In Delhi there is a modern auditorium called the “Sakuntalam Theater.” The play was translated into German and English in the 18th Century, and greatly impressed the great poet and playwright Johann Wolfgang von Goethe, who was influenced by it to create an “introduction in the theater” to his Faust and helped to spread knowledge of Kalidasa in the West. The initial consonant is pronounced “sh,” and you will often see the title rendered as “Shakuntala.”

Benediction

Just as ancient Greek drama was part of a religious ritual (honoring Dionysus), so there is a religious aspect to classical Hindu drama. The play begins with a hymn of blessing which would have been sung rather than recited. The play would have been enhanced throughout by dances and songs. The “Benediction” is addressed to Lord Siva in his eight Rudras, or forms, mentioned each in turn and listed in the footnote on p. 169. The Creator is Brahma, who otherwise plays little role in Hindu devotions. Note the insistence on the multifaceted nature of the divine, so different from the Islamic insistence on its unity. For the devout Hindu, this play is more than a captivating love story: it is a religious drama on at least two levels. On the simplest level it teaches the doctrine of karma, that our experiences are influenced by our acts earlier in this life and in past lives. It is also an allegory of the relationship between the worshiper and the sacred. Each play is also expected to convey a certain set of emotions and attitudes called a rasa. Here the rasa is composed of various forms of eroticism and love. It also has a political aspect in that the playwright is flattering the royal line of the ruler for whom he is writing.

Prologue

Goethe was so impressed by this traditional Indian dramatic device of introducing the play through dialogue between the actors and the director that he added such a prologue to his Faust.Sanskrit poetry, like Japanese poetry, is generally classified according to season. Note the image of the bees in the Actress’ song. What associations do bees seem to have in this play?

Act One

The earliest version of this story is told in the Mahabharata, and would have been known to everyone in the audience. It is characteristic of Hinduism, however, that there is no insistence on following an “orthodox” version, and that there are always alternative traditions, such as the one that Kalidasa follows. Be sure to read the short excerpt from Mahabharata on pp. 320-321 and compare what the audience might have expected to see with the actual action of the play. Note especially how the actions and character of Duhsanta have changed. Whereas Westerners are used to religion demanding a single standard of morality for everyone (or at most having slightly different emphases for men and women), in Hinduism that which is good for a person of a certain age, social standing, or caste, may be bad for another. Each person must follow his or her dharma (duty). Most kings loved to hunt, but it was disapproved of by Brahmins, and hunting is forbidden in the sacred grove where the ascetics live. Suta compares the king to Siva (also spelled “Shiva”), alluding to a myth in which Siva, angered because he had not been invited to a great sacrifice, pursued and killed the “lord of the sacrifice” who had transformed himself into a deer. Indra is a storm god who is depicted in the Vedas as driving a chariot drawn by a pair of horses. Clearly the stage cannot have been vast enough to depict the pursuit of the deer realistically. What means does the poet use to convey the chase vividly? According to the Introduction to this volume, what is significant about the deer the king is chasing? Note how the poet keenly observes the visual effects of traveling at great speed in language that resembles modern filmed space travel effects.

In Hinduism, the ideal final stage of life is asceticism: the practitioner goes to live in the forest without worldly possessions, engaging in prodigious feats of meditation and self-denial, hoping to achieve liberation from the cycle of rebirth. Skilled ascetics could accumulate so much spiritual power that they sometimes posed a threat even to the gods, as we shall see later. Few people actually achieve the extremes of the ascetic ideal, but such people are highly respected and honored. There is no pressure, however, for each individual to emulate the ideal, since if one is not ready for such austerity in this life there will always be opportunities to carry it out in lives to come, when one has accumulated the necessary karma. The King’s arrows are cruel in the context of the Hermitage; the audience would respect this view without necessarily agreeing that they themselves should stop hunting or eating meat. What simile does the ascetic use to describe the effect of arrows on deer? Note that heaps of flowers are common sacrificial offerings to the gods. How do the ascetics link the king’s role as a benevolent ruler with their objections to hunting. The blessing of the ascetic foreshadows the ultimate theme of this play: the birth of a son who will one day be the greatest of kings. In Western drama foreshadowing is used to heighten suspense or to create a sense of doom threatening human happiness. In Sanskrit drama foreshadowing instead creates a sense of purpose, of inevitability, linked to the concept of karma. The wheel, symbol of the reign of the benevolent emperor Asoka, is pictured on the flag of modern India as a symbol of Hinduism. Fire is central to Hindu ritual. Originally animals were sacrificed and burned as in Judaism or ancient Greek practice, but fruits, flowers, incense, etc. are more commonly sacrificed today. The Himalayas have long been famed as the site of particularly devout mystics, giving rise to the Western stereotype of the guru on the mountain top. How do the ascetics convey that they appreciate the king’s skill with the bow despite their objections to his hunting? In what way does the king’s description of the grove make clear that it is a place of penitential prayer and meditation, different from other areas of the forest? Note the significance of specifying that the deer feed on dharba shoots.

What do you think is symbolized by the king setting aside his jewels and bow when he visits the Hermitage? In the Western tradition, the suggestion of a love encounter in a hermitage would be considered blasphemous: but the king is not expected at his stage of life to be an ascetic: he is in the “householder” stage, appropriate for love and marriage. Note the preference for the natural over the cultivated, a common theme in much Western poetry as well. Keep track of the ways in which Sakuntala is compared to various plants. What characteristics link her to the trees? To other plants? Why is watering trees which are no longer blooming particularly virtuous? The ascetics wear clothing made of rough, simple materials such as bark. The fact that Anasuya says the vine has chosen the mango hints at the fact that although Sakuntala may be free to choose her own husband, like a princess, despite the many statements to the contrary. Note the strong emphasis on proper hospitality, very important in traditional Hinduism. Sakuntala is almost inhospitable to the king because of her embarrassment, and later her passion for him will cause her to be disastrously inhospitable to Durvasa. The traditional Indian ideal of feminine beauty involves a narrow waist, large, round breasts, and swelling buttocks. Explain the meaning of the quatrain at (19) beginning “Though inlaid in duckweed the lotus glows.” The mango is often associated with love and is a “male” plant. Kama, the god of love, targets with mango-shoot arrows those he wishes to inspire with love. The image of two plants intertwined symbolizing a human embrace is also common in European poetry, where plants are often said to spring up from the graves of unfortunate lovers to intertwine in death. Here the symbolism is happier: men and women are meant for each other.

Sakuntala’s behavior from here on must be interpreted as reflecting a highly desirable quality in a young woman: modesty. Do not jump to the conclusion that Sakuntala is not just as interested in love and marriage as her friends: she is simply more demure and hides it better. In all this talk about loving vines, remember that human souls could be reincarnated not only as animals but as plants. All living things are related in Hinduism. How does Sakuntala learn that she may be married soon? It is a cliché of courtly literature from all over the world that the exceptional youth–male or female–discovered in obscure surroundings must have a mysterious noble background. As we will see, Sakuntala’s ancestry can be considered superior even to the king’s. At (22) we encounter the image of the bee, referred to in the opening. What draws the bee to Sakuntala? Why is it appropriate for the bee to call to mind King Duhsanta? His speech at (24) begins by referring to his own greatness as “chastiser of the weakness” without revealing his true identity, but they see immediately that he is a noble. Note how Sakuntala reveals her true feelings in her aside to herself, though she coyly continues to brush aside her friends’ teasing suggestions. There can be no doubt that she has fallen instantly in love with the handsome young king. The Vedas are the oldest Hindu scriptures, and are still recited regularly.

We now learn that Kanva is only Sakuntala’s foster father. An Apsara is a beautiful divine woman such as those depicted on temple carvings. They often figure in myths as tempering the excessive power achieved by extreme ascetics, as here. Such power is not necessarily bad just because the gods are fearful of it. In Hinduism, the gods are not supreme. There is a larger spiritual order to which gods and humans alike are subject. In what way is Sakuntala like a flash of lightning? The King’s description of Sakuntala at (29) contains all the stereotypes of intense erotic passion, though he pretends to think that they are the result of her labors (which, after all, have hardly been extreme). The ring which will play so large a part in the following plot is now offered. The play is often referred to as The Ring of Recollection. How can the king tell she is interested in him though she does not look at him? Why do you think that at this precise moment the off-stage warning against the king’s coming is uttered? What is the symbolism? The “tusker” is of course an elephant. The King’s hunting party has started a stampede. Why do you think Sakuntala is suddenly afflicted with a number of problems which prevent her leaving immediately?

Act Two

Comic figures such as Madhavya are standard in Hindu drama. He speaks Prakrit, the language of ordinary people, rather than Sanskrit. His complaints about the hunt could be interestingly compared to the complaints of the herald about warfare in one of the early scenes of Aeschylus’ Agamemnon. Heavy hips are considered highly desirable in a woman, partly because they are associated with the bearing of healthy children. “May you live long” is a standard address to a king upon greeting or leaving him. Note how the General acknowledges that hunting is disapproved of in certain quarters. See endnote 12. Why do you suppose the General hopes Madhavya will continue to oppose hunting? The desire to hunt is here called a “strong passion,” and such passions are major obstacles to enlightenment; but in fact the king’s passion for hunting has been overwhelmed by another, even stronger passion. Endnote 7 explains why Sakuntala may be beyond the reach of Madhavya even though he is King. What do the metaphors listed at (11) have in common, beginning with “A flower whose fragrance none has dared to smell”? The latter part of this speech suggests that such divine beauty could only be produced by the accumulation of great amounts of good karma in previous existences. The tribute the hermits pay is their devotion which brings the blessings of the gods on the kingdom.

Note how the first hermit, despite his own asceticism, approves of the king’s dedication to the worldly life: each must play his appropriate role. Gods (Rama in particular) and great Kings are often portrayed as destroyers of demons. Again, the dialogue foreshadows the next important plot development, which simultaneously (and not coincidentally) provides the king with the excuse he has been longing for to stay with the hermits. How is the rushed courtship of the king justified in a way that was not the case in the Mahabharata?

Act Three

This act begins and ends with the king alone, framing his intensely romantic encounter with Sakuntala and setting it off in contrast. Cooling salves were used in high summer, and can also signify that the user is burning with passion. The churning of cream into butter is one of the most common activities of Indian life and a frequent symbol for creation. Kama’s flowered arrows are again referred to. When Kama disturbed Siva’s meditations, he wrathfully destroyed the love-god with fire emanating from his third eye. Note how Duhsanta tracks Sakuntala almost like a detective. How does each of the “clues” remind him of some attractive aspect of his beloved? The heat of her passion has literally cooked her lotus-blossom bracelets. Which of the symptoms of love which the king lists are familiar from the love-sickness symptoms used by Western poets such as Ovid? What does the metaphor about the river flowing to the ocean imply about the status of Sakuntala herself? Like many lovers in Western fiction, she is so far gone in love that she will soon die if she does not find relief. Therefore the king cannot properly be blamed for courting her so hastily. Why is it important that the king learn of her love by overhearing her rather than more directly? Why do you think that Sakuntala refers specifically to the Inner Apartments as the place the King must be longing to return to? With typical Hindu emphasis on variety, there are no fewer than eight kinds of marriage described in traditional law, of which Gandharva is the voluntary union of a couple in love without any ceremony or consent of their parents. Although it is rarely invoked, theoretically it is as binding as any other kind of marriage. However, it depends entirely on the trustworthiness of the man. The story of Siva’s destruction of Kama is again alluded to at (34). The offstage voice calling for Sakuntala to leave refers to the traditional belief that sheldrakes, though devoted couples in the daytime, always slept apart at night. Just as the king began his pursuit of Shakuntala by tracing the “clues” left behind by her passage, so at the end of the act he contemplates the traces left behind of her time with him (39). At the end of the scene we hear of the demons which threaten to disturb the ascetics’ rituals. Is the king himself in any way similar to these demons and to the wild elephant which disturbed them earlier?

Act Four

The physical union of the lovers is delicately left off stage. It becomes apparent that the Gandharva marriage has been consummated and the king has been gone for some time. Note the ominous foreshadowing in Anasuya’s second speech. Duhsanta is fated to forget his bride even before the fatal curse is uttered. The incident by which Durvasa’s rage is aroused may seem slight, but the duty to travelers is a sacred one. Because the girl forgot to honor Durvasa, Duhsanta will forget to honor her. How does this shift the responsibility for the lapse of memory, compared to theMahabharata? When Anasyua somewhat mollifies Durvasa, he cannot take back his curse, but he modifies it. Similarly, when in Greek mythology Hera blinded Teiresias, Zeus could not undo the divine curse, but compensated for it by giving him internal sight: the gift of prophecy. A more familiar example is the partial undoing of the curse in “Sleeping Beauty.” Even the noble moon, which through its association with healing herbs gives life, must set. The metaphor refers to the departure of the king. Kanva is informed of Sakuntala’s pregnancy in a way that makes clear that the gods are involved. Note the emphasis on the child she carries. Unlike most Western love stories, this is a great love because it will produce a great offspring. Hindus ritually wash at sunrise, before eating. What hopes do the women have for her child? Note how Sakuntala is adorned by a miracle (caused by her stepfather’s powers), another sign that this union is blessed, despite its inauspicious beginning. An Indian bride’s feet are decorated with red lac. Brides are expected to weep upon leaving the family home for their husband’s; they are going off to a largely unknown life, leaving the familiar comfort of home behind. Sarmisttta, the daughter of the king of demons, married Yayati according to the Gandharva rite and gave birth to Puru, founder of the line from which Duhsanta is descended. Thus the parallel to Sakuntala involves both her extraordinary origins and the noble destiny of her son. The song by the invisible spirits further endorses this union, which is clearly blessed by many forces even while it lies under the curse of Durvasa. Why is such a situation more plausible in this setting than in, say, a Christian setting? Even the vines with which Sakuntala was earlier identified “weep” at her departure by shedding their leaves. Kanva clearly understands the necessity of this marriage in a way that is truly exceptional for a Hindu father. His acceptance of it would be more striking for an Indian audience than a modern American one. The parallel between Sakuntala and the vine having been reaffirmed, how is her identification with the doe also reasserted?

The lessons that Kanva gives Sakuntala in being a good wife are highly conventional. What qualities do they seem to value? Sakuntala is alarmed at her friends’ suggestion that she use the ring to remind Duhsanta of her identity because it implies that he may indeed forget her. Since they have never told her of the curse, she does not understand the true urgency of their warning. A Western equivalent to the saying “A daughter is wealth belonging to another” is “A daughter’s a daughter until she’s a wife, but a son is a son for the rest of your life.” But why, according to Kanva is he satisfied to “lose” Sakuntala?

Act Five

The greatest differences between the Mahabharata version and Kalidasa’s come in this act. Look for the way in which the king’s motives are emphasized. Note how the forgetfulness of the Chamberlain foreshadows the forgetfulness of the king. The sun, the Cosmic Serpent, and the king must all labor unceasingly. “The sixth” referred to is the king’s legal tax noted earlier. Note how Duhsanta is praised as a hard-working, dutiful lord although we have earlier seen him at leisure. It is important that his good character be established firmly. The umbrellas refer to provide shade (Latin umbra ) from the heat of the tropical sun rather than shelter from rain. The King illustrates “kinship’s perfect pattern” because he treats his subjects as if they were all his relatives. The vina is a traditional bowed string instrument. How is Lady Hamsavati’s song another instance of foreshadowing? What is the king’s reaction to the coming of the hermits? What does it reveal about his character? Note how alert the king is to any fault he may have committed. When the ascetics enter, they foreshadow the disaster to come through their feelings of unease. What is the meaning of the poem at (13)? How does the king’s reaction to Vetravati’s praise of Sakuntala’s beauty illustrate his character? What metaphor springs up in the king’s struggles to remember that reminds us of his earlier enthusiasm for Sakuntala? Why does Vetravati praise him as virtuous for hesitating? The king is at first cynically skeptical of Sakuntala, but her outburst which begins “Ignoble man” is convincing in its natural spontaneity. What hint is there in his comments to himself that the King is being attracted to her all over again? Sakuntala’s final words indicate she wants to die; but instead of being swallowed by the earth, she snatched up into the sky by the Apsara Misrakesi. Even this miracle cannot convince the king of the truth. What does convince him that Sakuntala’s words may well have been true?

Act Six

Fishermen were low-caste because they were involved in killing animal life; but this one sarcastically replies that the brahmins who consider themselves the very highest caste kill animals when they sacrifice them in rituals. Fish swallowing marvelous rings turn up in many folk tales, both Eastern and Western. Note how frequently the important actions, such as the king’s recovery of his memory, take place offstage. Because the audience knows the story already, it is not crucial to evoke suspense and provide climactic moments as in Western drama; what is important is to evoke the relevant moods. The spring festival in honor of Kama is a wild celebration called “Holi,” now dedicated to Krishna. Note that in the conversation between the two court ladies the image of the bee and the mango blossom is repeated. Typical of the Indian preference for variety, Kama–unlike Cupid–has no fewer than five different kinds of arrows, each of which causes a different kind of love. The king is not behaving like a tyrant in forbidding the celebration of the spring festival; his grief has actually prevented the coming of spring. Note that the king is a painter. Several prominent monarchs of both India and China were distinguished painters. What pious lesson does the king draw from his failure to remember Sakuntala? How does the state of the painting reflect the king’s devotion to Sakuntala? The pairs of geese and deer which the king wants to paint symbolize love and marriage. The king is crazed by contemplating the picture and becomes jealous of the painted bee which hovers where he wants to be. Why does the king hide the painting when Queen Vasumati approaches, according to Misrakesi? Duhsanta’s extraordinary honesty and decency is reconfirmed by his scrupulous reaction to the announcement of the merchant’s death. At this time, widows were not allowed to inherit, but their unborn children might. Even though it means the loss of a fortune, he scrupulously inquires whether any of the widows is pregnant. The phrase “I had implanted myself in her” alludes to the belief that a man reproduces himself in his son. Duhsanta is in despair because it seems he will never have a son to be his heir. Note the female bodyguard; such guards were often used to guard the women’s quarters without endangering their chastity. The king imagines that the voices taunting him belong to demons. The king is roused from his crazed stupor by this therapeutic challenge and reaffirms his skills as a demon-fighter, though mistakenly at first. The “twice-born” are upper-caste people like the king. The royal swan was supposed to have the ability to separate milk from water. How is the inevitability of karma stressed even as the king is called upon to kill the demon offspring of Kalanemi (35)?

Act Seven

The play takes place in three basic settings: the idyllic but lowly world of the hermitage, the dazzling but worldly palace, and the transcendent celestial regions. Duhsanta has had to pass through all these to perform his dharma. Again we have skipped a climactic scene: the king’s victory over the demons. Sharing the throne of Indra was a proverbial extreme honor. “Golden sandal” refers to sandalwood paste, smeared on the chest as a refreshing, sweet-smelling salve. What is the king’s virtuous reaction to Matali’s lavish praise? The Ganga is the heavenly aspect of the Ganges River, the most sacred stream in India. Just as Duhsanta met Sakuntala initially because of his reverence for the ascetics on Earth, so he is reunited with her through his reverence for the divine ascetic Marica, son of Brahma and father of Indra, who is king of the gods. Thus he resembles Duhsanta, father of the king of men. He plays a major role in the creation myths. His penance is described in extreme form at (11). Marica is so absorbed in his meditations that he has lost all track of his body, so that a snake has shed its skin on his torso to create a second sacred thread (usually a piece of twine worn by all Brahmin males); but this is more than a symbol of mere negligence since a snake-skin thread is also characteristic of Siva.. Again the throbbing arm of the king foreshadows his reunion with his bride. A boy who rough-houses with lion cubs is obviously something out of the ordinary. Naughtiness is boys is often more than half-admired as a sign of manly spirit, as the king’s speech at (15) makes clear. Note that the true consummation of this romance is not the reunion of the loving couple, but the encounter of the king with his son, destined to be the greatest of kings. Note the outline at (20) of the conventional view of the ideal life for a Kshatriya: wealth and power in youth, self-denial and spirituality in old age. One last time the king exhibits a sense of morality by not asking about Sakuntala. In many countries, particularly Muslim ones, it is considered highly offensive to inquire after a man’s wife or in any way imply that he may have one. What attitudes toward women do you think are reflected in such customs?

Sakuntala’s single braid is a sign of mourning. To what does she attribute her sufferings when the king falls prostate before her? According to ancient Hindu thought the earth is composed of seven island continents. How does the final speech of the king reflect the ideas of the Brahmin-priests who dominated Hinduism? The last line reflects the highest wish of a pious Hindu: to be liberated from the cycle of rebirth ( samsara ). What can you say about the relationship of erotic love to religion in this play?

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Last revised January 3, 2002

Nizami: Layla and Majnun (1188)

Source: The Story of Layla and Majnun, by Nizami. Trans. R. Gelpke. Omega Publications, 256 Darrow Road, New Lebanon, NY 12125. Phone: 800-443-7107 or 518 794-8181. ISBN #0-930872-52-5.

Begin by reading the first two pages of the “Postscript” which begins on p. 200, where it is made clear that there are many retellings of this tragic love story. Nizami’s is perhaps the most famous (even immortalized in two songs by Eric Clapton: “Layla” and “I Am Yours”). One theory of how it evolved is that there were a number of poems in Arabic in which a poet named “Qays” complained of frustrated love for his Layla. By gleaning various details from these poems, a legend was gradually built up which imagined their story. Nizami, writing in Persian rather than Arabic, long after the legend had reached its definitive form, rendered it into an ornate romance (a long narrative of love or adventure). The original is in verse, though our translator has rendered into prose. If the writing seems rather more dense and elaborate that a modern novel, remember that this is not a novel, but a long poem.

The setting, even then, was exotic. Nizami was writing for a sophisticated urban audience in one of the richest and most sophisticated empires in the world, about a long-ago imaginary past of nomadic Arab life. But both Nizami’s and Qays’ cultures had in common that men and women were rigidly separated, marriages were arranged, and love played a much larger role in fantasy than in real life. One of your tasks is to analyze how a love story functions in a culture which discourages real-life love affairs.

I

A Bedouin is a nomad. A zephyr is a wind. What is the one thing lacking to make the Sayyid happy? Remember how important this is when you read the rest of the story. “Corn” here, as in all British translations, is not maize, which was unknown in Europe until after Columbus, but wheat or other cereal grains. Note how Nizami’s technique employs piling metaphor on metaphor. This sort of writing is often compared to Islamic art, elaborate patterns entirely covering the surface of the decorated object. Great delight is taken in the ingenuity with which these metaphors are crafted, and there is no imperative to “get on with” the story. “Qays” means “moon.” It used to be believed that gemstones actually emitted light rather than merely reflecting it. “Decennium”=tenth year.

II

What metaphors suggest that a woman’s beauty can be dangerous? What is the meaning of Layla’s name, and how does it relate to Qays’? The Qur’an strictly forbids the drinking of wine, but metaphors of intoxication are commonplace in Arabic and Persian verse, particularly in Sufi poetry. What attitudes toward “first love” seem to be conveyed here? Note how their love becomes a kind of “homework” in the final poem.

III

For the story of Joseph and the pit, see Genesis 37. Whereas a love like this would be considered a cute “crush” in our culture, in their culture Qays and Layla are falling into a scandalous madness. What metaphor is used for Qays’ being bound to Layla? Why does Layla’s family sequester her? What is Layla’s reaction?

IV

Note that even as a young boy Qays/Majnun sings to console himself. How does his behavior compare with Layla’s? Does this mean that he loves her more than she loves him? Keep asking yourself these questions throughout the story. What are the main symptoms of Majnun’s lovesickness? In Medieval Persian and European thought alike, lovesickness was a disease, clinically described in medical textbooks. The tradition that links madness and poetic inspiration goes back at least to the ancient Greeks. The “Evil Eye” is a curse. Much Muslim literature reflects deep beliefs in fate.

V

Note how the chapter opens with the day “getting dressed.” What do the two lovers see in each others’ faces? Note the musical metaphors. Why are candles and torches appropriate metaphors here? The “whirling dervishes” are Sufi mystics whose whirling dance propels them into a state of religious ecstasy. What does the last line of the chapter mean: “He escaped from Layla in order to find her.”

VI

A “ghazel” is a traditional song form, either secular or sacred. It spread with Persian culture to North India and is still widely popular. What effects of Qays’ madness does the narrator seem especially concerned about? What is the objection of Layla’s father to Majnun? What does it suggest about the relationship between love and marriage in this culture? How is his objection ironic?

VII

Majnun’s dramatic rending of his garments and the repeated references to him as naked are meant to be extreme: Islamic culture strongly disapproves of nakedness, and it is never depicted in art, unlike the Greek/Roman/European tradition. How does Majnun proclaim his rejection of all human authority? What are the two opposing kinds of reactions that other people have to him? The Book of Life records all living souls: so what does it mean that Majnun’s name has been as if torn out of the Book? The bulk of this chapter is Majnun’s statement of ultimate separation from the rest of humanity. According to Nizami, what is the difference between true and false love? In what sense is Majnun’s love still alive?

VIII

The Kaaba in Mecca (spelled “Caaba” here) is the most sacred site in Islam. This ancient shrine was reputedly constructed by Abraham, cleansed of its idols by Muhammad, and is the goal of pilgrimage ( hajj ) of every pious Muslim. What does Majnun pray for when he is at the Kaaba? His reaction would have been seen as not merely rebellious but wildly blasphemous.

IX

Why do the members of Layla’s tribe want Majnun punished?

X

Name one of the significant ways in which Majnun’s father urges him to heal himself. Parsley was supposed to have medicinal effects.

XI

The exaggerated terms in which Majnun addresses his father are not meant to be blasphemous. Such exaggeration was a traditional form of respect, and the strength of Majnun’s passion can be measured by the strength of his resistance to this man whom he respects so highly. How does he use the concept of fate to argue with his father? The fable that Majnun tells resembles the famous Aesop fable of the fox and the crow, but it is only loosely connected to the boy. How does he explain what the fable means to him?

XII

What ambiguous reaction do people have to Majnun? What effect do his poems have on his audience?

XIII

Note the violent, predatory metaphors attached to Layla at the beginning of this chapter. What attitudes do they seem to reflect? How do you think a society holding such attitudes would be liable to treat young women? Is Layla blamed for the harm she does? How is her reaction to their love different from Majnun’s? In what way does she suffer more than he? How does Layla hear constantly of Majnun’s love for her? How does their unhappiness cause happiness?

XIV

How are the nature images in the second paragraph rather unusual? What quality do they have in common? In Islamic thought Paradise is literally a garden. Why is Layla so hurt by the poem she overhears? How is Layla’s relationship with her mother similar to that of Majnun to his father? How is it different?

XV

What is Ibn Salam’s one fatal flaw? “Inshallah”=if God is willing. Pious Muslims make no statement about the future without adding this expression to remind themselves that all is in God’s hands.

XVI

Note that Majnun’s belief that he can convey his poems to his beloved is not entirely wrong, though he is mistaken about the means. Majnun thoughtlessly commits even the sin of drinking wine in his absorption with thoughts of Layla. How does Nawfal try to heal Majnun? What causes him to be so fanatically devoted to this cause?

XVII

Note how Majnun treats all those who care the most about him.

XVIII

Why is it insulting to call someone a glass bottle? The metaphor of wine as blood is a common one, especially in the Hebrew Bible. Think of the Battle Hymn of the Republic. Why doesn’t Majnun join the fighting?

XIX

Note that although Majnun will not draw his real sword, he is free with “the sword of his tongue.”

XX

What finally tires the combatants? Why would her father rather let Layla be killed than married to Majnun? What is Nawfal’s response? It doesn’t really seem to match with his previous actions. How has he changed in his attitude toward Majnun?

XXI

Note that all of Majnun’s metaphors have to do with being offered hope of winning Layla and then failing to do so. It is not so much the failure he blames Nawfal for as the hope.

XXII

Earlier it was said that Majnun had become alienated from hunting. Now we see how this change has developed. What effect does this episode seem designed to have upon the reader’s attitude toward Majnun?

XXIII

Why does Majnun identify with the stag? The poem in this chapter was set to music (from this translation) by Eric Clapton in the song “I Am Yours,” on the album, Layla and Other Assorted Love Songs. The theme is a familiar one: “Every little breeze/seems to whisper ‘Louise’.” Explain the two final similes in the last sentence.

XXIV

Friday is the holiest day of the week in Islam, when preaching as well as praying is done at the mosque. Note the dramatic crescendo of images of blackness.

XXV

Insane people were often kept in chains and beaten in the Middle Ages, both East and West, under the impression that the demons possessing them might be forced to flee if they were treated badly enough. How does Majnun turn his chains into a metaphor when he is crying out to Layla?

XXVI

Is Layla a coward for not speaking out to her father? Explain. Go-betweens are routinely used to negotiate marriages in cultures where arranged weddings are standard. Muslims believe that Jesus could raise the dead, though they reject the Christian belief that he is the son of God. He is merely one of the greatest of the prophets. Note the boundaries of “the world” from which riches can be fetched: Byzantium to the west, China to the east; Europe is over the horizon. What does the final paragraph tell us about the values of these people? Note that Layla literally has no say in her marriage.

XXVII

That a man would marry a woman without her consent should not be surprising: many cultures expect couples to marry without even speaking to each other beforehand. How does Ibn Salam’s reaction to Layla reveal unusual sensitivity? Note that in this romance there are no villains: everyone is motivated by deeply-held beliefs and feelings. Why do you think Layla can defy Ibn Salam in private although she could not reject him in public?

XXVIII

The wicked stranger uses the standard clichéd image of womanly unfaithfulness shared by Medieval cultures both East and West. The idea that women are more driven by desire than men is a standard feature of this image. This was directly contradicted during the Victorian age when it came to be believed that men were much more sexual than women. How do you think the earlier idea arose, and what effects would it have had on the treatment of women? It is suggested in the opening of this chapter that this figure may be a demon rather than a human. What evidence is there to support this idea?

XXIX

What does the last line of his poem mean: “Yours, if I die, will be the blood that flows”?

XXX

Note that although racial prejudice is somewhat milder in the Islamic world, where many of Believers are dark-skinned, nevertheless, black is still used as a symbol of evil, just as in the West. Note that Islamic propriety does not allow even the mad Majnun to go completely naked. Why does his father call Majnun “soul of your father”? What do you think of his advice to Majnun?

XXXII

Does Majnun’s reaction to his father’s death soften our reaction to his treatment of him? Explain.

XXXIV

Why does Majnun throw away the part of the scrap of paper with Layla’s name written on it?

XXXV

What amazing influence does Majnun exercise over the animals that surround him in the wilderness? How does it influence your feelings about Majnun?

XXXVI

This chapter represents a typical narrative technique from traditional Islamic World literature: the story within a story. What is the lesson that the king is taught in this story?

XXXVII

In both the Christian and Islamic worlds, knowledge of and belief in astrology was widespread, though both Christian and Islamic theologians were often hostile to it. Belief in fate is widespread in Islam, but the planets are not to be worshipped as gods, as Majnun is doing.

XXXVIII

Majnun learns the lesson of a good Muslim that the stars can grant nothing. Note the strong emphasis on God’s omnipotence, insisted on even more strongly in Islam than in Christianity. Majnun’s dream expresses God’s blessing and the wisdom he has gained.

XXXIX

Layla’s speech as reported by the old man makes clear the distinction between her situation and Majnun’s. Explain.

XL

The king of whom Layla speaks is, of course, God. A pious Muslim will always begin a letter with praise for God, and this is an particularly elaborate example. The cucumber referred to is globe-shaped. The tearing of clothes is an ancient and widespread act of ritual mourning. Note that it is taken for granted that one can be a great poet without writing. This is essentially an oral culture.

XLI

In what way do Majnun’s praises of Layla resemble her praises of him? A “bosquet” is a small wood. What is his reaction to her letter? Is he being fair to her?

XLII

Although Majnun is described in this chapter as being stark naked, all illustrations of the romance show him wearing a loincloth. “Naked” often has a loose meaning in Islamic texts; women lacking a veil and with arms bared are commonly referred to as “naked” even today. It is difficult to know exactly what Nizami imagined, but clearly Majnun has been reduced to an almost inhuman level. Salim’s name means “sound” in the sense of “healthy.” What is the lesson taught by the “Story of the Shah and the Dervish”?

XLIII

Although not all slaves in the Islamic world were black, and most Muslim blacks were not slaves, the stereotype of black slavery existed and turns up repeatedly in passages such as this. When Layla and Majnun communicate with each other they emphasize the brevity to life to console themselves; but here Majnun’s mother uses the same point to different ends. What is she arguing? How does Majnun defend himself against his mother’s pleas? What effect does her death have on your feelings about Majnun?

XLIV

Is Nizami’s little sermon on the brevity of life at the end of this chapter related to earlier passages on the same theme? How?

XLV

How does Layla react to Majnun’s apology? Note that she at last breaks with her long-standing passivity.

XLVI

Note that the consummation of their love is achieved through song rather than any physical gesture. Muslims believe that delicious, non-intoxicating wine will be served the Faithful in paradise.

XLVII

What draws Salam to Majnun?

XLVIII

Halwa (or “halva” is made of ground sesame seed and sugar). Why does Majnun reject the food that Salam offers him? To a certain degree Majnun is a model, the archetype of the lover; but he is also an object lesson, a warning. Be prepared to discuss the ambiguity of his role.

XLIX

“Islam” means “submission,” i. e. submission to the will of God. The opening of this chapter contains very traditional Islamic wisdom. How does Layla react to Ibn Salam’s death?

L

Medieval people believed that frustrated love-longing could lead eventually to death. The image of a woman being married to her grave is a common one from ancient Greek times forward.

LI

Why do people avoid Layla’s grave?

LII

Note that Majnun’s penultimate words are addressed to God, but his ultimate words are addressed to Layla.

LIII

What is the “pearl” that has vanished from the “white shell”? In what way could this be said to be an at least partially happy ending?

More study guides for Love in the Arts:

 

Last revised 11/2/02

Study Guides


Study Guides to Various Works and Other Course Materials

Grouped here are study guides prepared by Professor Paul Brians of Washington State University for the use of students in his classes. Nonprofit users are welcome to use and reproduce them for educational purposes so long as full credit is given to the author and the URL of the original is included, though online “mirrors” are not allowed. Please link to these pages rather than cloning them on your own site. Feel free to make corrections and/or additions by writing Prof. Brians at paulbrians@gmail.com.

Science Fiction Film
Science Fiction
18th and 19th Century European Classics (Humanities 303)
Love in the Arts
World Literature in English of India, Africa, and the Caribbean
World Civilizations
Helpful Hints for Writing Class Papers
Science Fiction Film
Science Fiction
18th and 19th Century European Classics (Humanities 303)
Love in the Arts
World Literature in English of India, Africa, and the Caribbean
The Bible as Literature

The Magic of Christmas

Commonly Misinterpreted Passages from the Bible
Part 1:

Commonly Misinterpreted Passages from the Bible
Part 2:

Commonly Misinterpreted Passages from the Bible
Part 3:

 

 

 

World Civilizations
Helpful Hints for Writing Class Papers

About these Study Guides

I created these study guides to help my students prepare for literature classes. They are meant to serve several functions.

  1. Some of them provide background to help readers understand what they are reading and why they are reading it (the historical status of the works).
  2. They provide useful information, explaining allusions, obscure terms, etc. in the texts and provide translations of passages written in languages other than English.
  3. They try to focus students’ attention on issues that we will discuss in class.

Rationale

One of the most common student complaints in literature classes is that they can’t figure out what the teacher expects them to get out of the assignments. Homework turns into a massive guessing game, failing which, students wait for the teacher to clarify things in class. This makes for sluggish or nonexistent discussions. Students using these guides can read with more purpose. They know what issues I am going to want to them to deal with in class and can prepare much better.

I require my students to prepare written answers to the questions in these guides and come to class prepared to answer any one of them. At the beginning of class I collect the notes along with the quizzes. Not every question must be answered in the notes but they must show a diligent effort at preparation. Since I began using these guides, few students come to class without having both read and thought about the assignment, and discussions have improved enormously. Plagiarism of someone else’s notes is grounds for failure in the class, like any other kind of plagiarism.

Questions & Answers about Using the Study Guides

Isn’t this a lot of work?
For the more serious students, the guides simplify homework because they know what to concentrate on. Many things which would have to be puzzled out or looked up and simply explained. However, one of my goals is to encourage students to work harder and more productively.
But it’ll take forever to answer all these questions!
But you don’t have to write answers to all the questions. Many are simply ways of drawing your attention to features of the text I want you to notice. Others have simple answers you can easily recall if you have done the reading. Yet others are opinion-based or open-ended: you can easily answer them without notes. I expect substantial notes, at least a page or so of detail, for each assignment, to document that you are indeed preparing for class. Notes which cover only the first part of the assigned reading will be considered unsatisfactory.
But I have a great memory! Isn’t this note-taking a waste of time?
Writing something down makes you think about it in a different sort of way. It makes you focus and define your thoughts. These notes can also provide a great basis for papers you write later. I don’t require very many or very long papers in my classes. Instead, these notes and quizzes make up the bulk of the writing you will do. Think of them as a massive take-home final exam that you’re writing a bit at a time: all open book!
Won’t these guides inhibit discussion? They seem to foreclose some interpretations and privilege others.
To some degree this is true. While I hope fewer off-the-wall misreadings will occur, original readings are not required in the same way as in traditional classes. However, original thinkers seem to find it possible to offer their own readings, especially when they have mine to bounce them off of.
But what if I think some of what the guides say is just wrong?
No problem. Disagree. I change the contents of the guides in response to student comments all the time. These are not meant to be authoritative. They’re just one professor’s take based on his experience teaching these texts over the years. I not only welcome correction; I encourage it. Send corrections or suggestions to paulbrians@gmail.com.
But won’t students be inhibited about disagreeing with you if they know your opinion ahead of time?
Not in my experience. In fact, students are able to ponder my opinions ahead of time, plot out their disagreements, and prepare to disagree. We have cut way down on the incidence of students being surprised and embarrassed in class when I disagree with them. By exposing my views first, I lower the risk for students rather than raising it. Discussions are far more lively now than before I started using the guides, and I’ve changed my own readings several times on the basis of student insights.
Aren’t these a kind of amateur Cliff’s Notes or Masterplots that students can use as substitutes for really reading the texts?
Judge for yourself. I don’t think so. I try to provide information that isn’t obvious; but to do well on the quizzes, you have to do your own reading.
I’m not one of your students. How can I use these guides?
Actually, it’s people like you who I hope will become the main users for this Web version of my study guides. Use them as a set of notes to help you understand what you are reading. Ignore any parts you find uninteresting or unhelpful. But non-WSU students need to be aware that if you copy these notes and turn them in it will be quite easy for any teacher to track down the source of your plagiarism, thanks to the excellent searching tools of the Web.
I’m a teacher. Can I reproduce these for my students?
Sure, so long as you aren’t printing them in a published book. Edit them, excerpt them, so long as you cite me as the source on your copies. Permission is granted for such use to nonprofit users only. If you have handouts of your own that you think are useful or interesting, send me a copy, or put them on the Web and send me the URL. I’d like to see a clearing house of classroom handouts where we could all share the fruits of each others’ labors. Why do we all have to reinvent the wheel?

Paul Brians’ Study Guides FAQs

I originally created these study guides for the use of my students at Washington State University, but I am happy that they have become popular with thousands of others. However, because they have become so popular, I cannot deal with all of the e-mail that comes my way concerning them. If you are about to write me about a study guide, please read through the following first.

May I have permission to reprint one of your study guides?
I routinely grant permission for such reproduction if it is done for a nonprofit educational purpose, but I like to be notified. Drop me an e-mail if you do this, please. Reproductions should include the URL of the original (omitting the outdated “:8080” string that many people are still using, please) and cite me as author. Commercial publishers should write me to negotiate reprint rights.
May I create a mirror of one of your study guides?
I rarely grant permission for mirrors. A Chinese group in Taiwan created a Chinese-language version of one of my guides with my permission, and a federal agency mirrored another of my resources for the exclusive use of employees on its intranet, behind a firewall which made the original inaccessible to them. More ordinary requests to mirror my pages are usually denied, for several reasons. 1) I like to retain control over my work, updating it whenever I need to. 2) I like people to be able to browse from one of my pages to another, exploring my site at will. 3) The only recompense I get for this work comes from “hits” showing on my counters–and visitors to mirrors don’t trip my counters.

Feel free to link to my pages, but I do like to know about it when you do.

Can you send me the answers to the questions in your study guide?
The study guides are designed to prompt careful, thoughtful readers to work out their own answers as they read through the texts discussed. I do not have a file of answers to send out. I’m occasionally willing to give advice to a student or teacher who has made an honest effort to work out an answer and wants to check with me to see whether they’ve hit on what I was thinking of; but I don’t run an answering service for the study guides.
Where can I find more study guides?
You’ll find a list of all my study guides on this page in the above right list, as well as in the site navigation on the left. For serious research in the humanities, see The Voice of the Shuttle and the eServer. But often you’ll turn up more useful material about literary and philosophical topics in a quick visit to a moderate-sized library. A librarian can often show you valuable resources in a few minutes that you could search for in vain for hours on the Internet.
I was just wondering, what do you think the principal motivations of each of the characters is and how does the conclusion relate to the introduction? (Or other obviously teacher-assigned questions).
Your teacher wants you to do these assignments yourself. I am not in the business of undermining the work of my colleagues at other schools.
an u help me write my paper its due tommorow im desperate!!!!
Please spare me this sort of thing. In the first place, you’re writing an English professor–this is not the time to use sloppy Internet-speak. I won’t nit-pick your prose, but at least take the trouble to hit the shift key to create proper capitals, and punctuate your sentences. In the second place, I’m a teacher, and I frown on my own students getting someone else to do their work. If you were my student I’d report you to the authorities and try to have you kicked out of school, so I’m not likely to do the homework of a total stranger. “Desperate” almost always means the writer didn’t care enough about the assignment to get started early–another of my pet peeves.
I don’t have time to read the book. Can you give me a plot summary?
My goal in creating these guides to encourage readers to engage closely with texts than I care about. The last thing I want to do is help somebody avoid reading them. The only study guide which contains a plot summary is the one on Rushdie’s Satanic Verses, for reasons which are explained there. Good assignments should not be doable by merely reading my guides and ignoring the assigned texts. If you’re able to get a passing grade out of your teacher by using my work alone you’re not only cheating the teacher, you’re cheating yourself of some wonderful experiences.
Why do you write about so many different topics?
Although my title is “Professor of English,” my degrees are in Comparative Literature; and I have always been interested in comparative arts and humanities topics. Most of my courses include some music, art, or philosophy, along with traditional literary texts. I consider my field to be the history of ideas. You’ll find very few traditional English and American literary works discussed here–my colleagues at WSU take care of that sort of thing.
I want more information about using these study guides.
Try reading the above section, About These Study Guides.
Can I take a course from you online?
Sorry, I’m retired now, and no longer offering online courses.
What’s your e-mail address?
paulbrians@gmail.com
Keep it clear, short, polite, and observe the above warnings, and I may well write back to you. But be aware that I sometimes travel and am not answering my e-mail.

Paul Brians Vita


Paul Brians’ Vita

Education (Institutions, degrees, dates)

  • Ph.D., Indiana University, Bloomington, Indiana 1968
  • M.A., Indiana University, Bloomington, Indiana, 1966
  • B.A., Pacific University, Forest Grove, Oregon, 1964
  • Santa Rosa Junior College, Santa Rosa, California 1960-62

Experience (Positions and Dates)

  • Assistant Professor of English, 1968-1977
  • Associate Professor of English, 1977-1988
  • Professor of English, 1988- 2008
  • Retired 2008-present

Professional Recognition and Honors

  • Inducted into The Quarter Century Club of WSU, 1993.
  • Burlington Northern Award for excellence in teaching, 1992.
  • “Inquiring Mind” speaker, 1990-92.
  • Faculty Library Award, 1988.
  • Member, faculty of World Civilizations 110/111 (a group of twenty faculty members selected from ninety applicants to be trained as teachers for a new world civilizations course).
  • “Nuclear War in Fiction,” invited address for History Honorary annual banquet, 1984.
  • “The New Censorship,” invited address for Holland Library Faculty Recognition Award talk, Spring, 1983
  • “Pornography and the Arts,” invited address for the Art Department Enrichment Series, WSU, March 23, 1971.

Publications

Books

  • Modern South Asian Literature in English. Greenwood Press, 2003.
  • Common Errors in English Usage. William, James, 2003. Second Edition, 2008.
  • Reading About the World, Vols. 1 & 2 (ed.). Third Edition, Harcourt Brace Custom Publishing, 1999.
  • Reading About the World, Vols. 1 & 2 (ed.). Second edition, American Heritage Custom Publishing, 1996. Contributed translations of the following selections: Anna Comnena: The Alexiad, Emile Zola: Germinal, Sigmund Freud: The Interpretation of Dreams, Ren/(c) Descartes: The Discourse on Method, Montaigne: Essay on Cannibals, Francois Rabelais: Letter from Gargantua to his son Pantagruel; adapted translations of the following: Angelo Poliziano: Quis Dabit Capiti Meo Aquam (Lament on the Death of Lorenzo di Medici), Marcus Aurelius: Meditations, The Young Woman and Her Five Lovers, from Tales from the Thousand and One Nights.
  • Reading About the World, Vols. 1 & 2. (ed.) HarperCollins Custom Publishing, 1994.
  • Nuclear Holocausts: Atomic War in Fiction, 1895-1984. Kent State University Press, 1987. [Refereed]
  • Bawdy Tales from the Courts of Medieval France (trans. & ed.), Harper & Row, 1975. [Refereed]

Other Publications

  • Common Errors in English Usage Daily Boxed Calendar. Wilsonville, OR: William, James, 2008.
  • Common Errors in English Usage Daily Boxed Calendar. Wilsonville, OR: William, James, 2007.
  • Common Errors in English Usage Daily Boxed Calendar. Wilsonville, OR: William, James, 2006
  • Common Errors in English Usage Daily Boxed Calendar. Wilsonville, OR: William, James, 2005.

E-Publications

  • Nuclear Texts & Contexts (1998-1995) created and made available “here
  • Study Guide for Ursula LeGuin: The Dispossessed, as a supplement to the e-book version of the novel in the following formats: Acrobat eBook Reader, Microsoft Reader, and Palm Reader, March, 2002.

Web-Based

Newsletter

  • Nuclear Texts & Contexts, issue #1, Fall, 1988 (edited and wrote most of the issue), issue #2, Spring 1989 (edited and wrote much of the issue), issue #3, Fall, 1989 (became sole editor with this issue, wrote several articles), issue #4, Spring 1990, issue #5, Fall 1990, issue #6, Spring 1991, issue #7, Fall 1991, issue #8, Fall 1992. Resigned editorship with Fall 1992 issue. Published on Web site at http://www.wsu.edu/~brians/ntc/ (2003).

Articles

  • “Let’s Clear Something Up,” columns on language usage for Blueprint magazine May-June 2007 (p. 16), June-July 2007 (p.22), and January-February, 2008 (p. 18).
  • Entries on “Nuclear War,” “Post-Holocaust Societies,” and “The Dispossessed: An Ambiguous Utopia by Ursula K. Lee Guin (1974)” in The Greenwood Encyclopedia of Science Fiction and Fantasy, ed. Gary Westfahl. Westport, CT: Greenwood Press, 2005.
  • “Good Words Gone Bad,” by Candace Murphy, Oakland Tribune, October 25, 2005, was based largely on a phone interview with me.
  • “Multimedia Made Simple, The Hard Way,” World History Connected, Vol. 1, no. 2 (May 2004); an online journal for world history teachers. http://worldhistoryconnected.press.uiuc.edu/1.2/brians.html[Commissioned article with interactive online multimedia examples]
  • “Classical Turkey,” Washington State Magazine (Fall 2003): 18-19. [Commissioned article with photographs by myself.]
  • “Annotating The Satanic Verses: An Example of Internet Research and Publication,” Computers and the Humanities 33 (December 1999): 247-264. [Refereed]
  • “Study Guide for Walter M. Miller’s A Canticle for Leibowitz,” SFRA Review no. 242 (October 1999), pp. 6-19.
  • “Writing English by Ear,” The Editorial Eye, 21:6 (June 1998) pp. 1-4. Solicited by the editor of this newsletter for professional editors and revised by her while I was in Japan. About 60% of the article is as I wrote it. Paid contribution.
  • “Nuclear Family/Nuclear War,” in Nancy Anisfield, ed. The Nightmare Considered: Critical Essays on Nuclear War Literature. Bowling Green: Bowling Green State University Press, 1991. (A slightly revised version of the paper originally published in Essays in Language and Literature (Spring 1990).
  • “Nuclear War Fiction for Young Readers: A Commentary and Annotated Bibliography,” in Philip John Davies, ed. Science Fiction, Social Conflict and War. Manchester: Manchester University Press, 1990. [An earlier, abridged version of this article, without most of the notes and without any of the annotated bibliography, was published as “Nuclear Fiction for Children” in the Bulletin of the Atomic Scientists in 1988; but I consider this the definitive version of the article.
  • “Nuclear Family/Nuclear War,” Papers on Language and Literature, 26 (1990): pp. 134-142.
  • “Atomic Bomb Day” (pp. 32-33) and “Hiroshima Day (pp. 309-311) in Read More About It: An Encyclopedia of Information Sources on Historical Figures and Events. Vol. 3. Ann Arbor: The Pierian Press, 1989 (commissioned).
  • with Vladimir Gakov: “Nuclear-War Themes in Soviet Science Fiction: An Annotated Bibliography.” Science-Fiction Studies 16(1989): 67-84. (In this collaborative effort, the research was primarily Gakov’s responsibility; but I extensively revised and edited his first draft, and helped shape and write the introduction.) [Refereed]
  • “Nuclear Fiction for Children,” Bulletin of the Atomic Scientists, July/August 1988, pp. 24-27[Commissioned]
  • “And That Was the Future . . . The World Will End Tomorrow,” Futures, August 1988, pp. 424-433 [Commissioned]
  • “Red Holocaust: The Atomic Conquest of the West,” Extrapolation, 28 (1987), pp. 319-329.
  • “SF Summit in Moscow.” Locus, October, 1987. [Refereed]
  • “Revival of Learning: Science After the Nuclear Holocaust in Science Fiction,” Phoenix from the Ashes: The Literature of the Remade World, ed. Carl Yoke. Greenwood Press, 1987. [Refereed]
  • “Nuclear War/Post-Nuclear Fiction,” Columbiana (Winter 1987), pp. 31-33
  • “Nuclear War Fiction Collection at Washington State University, The,” College & Research Libraries News, 48 (March, 1987), pp.115-18.
  • Resources for the Study of Nuclear War in Fiction,” Science-Fiction Studies, July 1986, 5 pp. [Refereed]
  • “Nuclear War in Science Fiction, 1945-1959,” Science-Fiction Studies, vol. 11, part 3 (1984), pp. 253-263. [Refereed]
  • “Americans Learn to Love the Bomb,” New York Times, July 17, 1985 (reprinted in the U.S. and abroad through the Times News Service. This article plus two interviews provided the basis for Konrad Ege’s article, “La culture populaire flirte avec la bombe,” Le Monde diplomatique, June 1986.
  • “The Day They Tested the Rec Room,” (short story) CoEvolution Quarterly (Summer 1981), pp. 116-1234.
  • “Sexuality and the Opposite Sex: Variations on a Theme by Théophile Gautier and Anais Nin,” Essays in Literature (Spring 1977), pp. 122-137. Edited version printed in Philip K. Jason. The Critical Response to Anis Nin.Westport: Connecticut, 1996. [Refereed]
  • “Versions of Immortality,” New Venture, 4 (Summer 1976), 1 p.
  • “Paul Aebischer and the OEGab d’Oliver,’” Romance Notes, Winter 1974, pp. 1-8. [Refereed]

Translations

  • Anna Comnena: Alexiad (selection on the Crusaders originally published in Reading About the World), reprinted in Brummett, Edgar, Hackett, Jewsbury, Taylor, Bailkey, Lewis, Wallbank, Silverberg: Civilization Past and Present,10th Edition, Addison Wesley Longman, 2002. Reprinted in the 11th edition, 2004.
  • Rene Descartes: selection from Discourse on Method (originally published in Reading About the World), published on a Web site supporting the Houghton Mifflin textbook, Mosaic: Perspectives on Western Civilization, 2001.
  • Leo Africanus: selection from Description of Africa (originally published in Reading About the World) reprinted in Middle Ages Reference Library (Farmington Hills, Minn.: Gale Research, 2000) in both hard covers and on CD-ROM. Also reprinted in a book containing materials for students to practice advance placement essay writing, published by Social Studies School Service, 2004. Adopted as  an Internet History Sourcebook by the Aga Khan Humanities Project, Tajikistan, 2005. Reprinted in High School United States History for the 11th Grade Level (Pearson Prentice Hall), a set of teaching materials in paper and electronic forms, 2006. Reprinted in The Making of the Modern World (University of Houston, 2006).

Photographs

  • Photograph from Vejer de la Frontera, Spain, in Seattle Times Sunday travel section, August 10, 2008.
  • Exhibit of photographs, Manuscripts, Archives and Special Collections, Washington State University, Spring 2008.
  • Two photographs (of a Roman street in Turkey and Tudor cottages near Hever Castle) used in a National Geographic Channel documentary on the history of the toilet in the series Everyday Things, Nov. 7 2006.
  • Photo of roman toilet from Ephesus, printed in an article on the history of toilets, Environmental Building News, February 2004. Reprinted by HPAC Engineering newsletter, 2004. Used in a History Channel documentary called “Modern Marvels: Sewers,” and in a nonprofit educational video for Sacramento, California wastewater treatment plant tours 2005.
  • Photo of SCUE cyber café reproduced at About.com for an article about cyber cafes, December 2004.

Review Articles

  • Carpenter, Charles A. Dramatists and the Bomb: American and British Playwrights Confront the Nuclear Age, 1945-1964. Science-Fiction Studies, Vol. 27, pp. 318-319.
  • Seed, David, ed. Imagining Apocalypse: Studies in Cultural Crisis. Science-Fiction Studies, vol. 27, pp. 364-365.
  • Sallis, James. Ash of Stars: On the Writing of Samuel R. Delany, Utopian Studies 9 (1998), 312-314.
  • Bozzetto, Roger, Max Duperray, Alain Chareye-Mejan, eds. Eros: XI Congr/Aes du Cerli (Actes du XI colloque du Cerli, Aix-en-Provence Janvier 1990), Utopian Studies 3(1992):131-133.
  • Broderick, Mick. Nuclear Movies: A Critical Analysis and Filmography of International Feature Length Films Dealing with Experimentation, Aliens, Terrorism, Holocaust and Other Disaster Scenarios, 1914-1989, IAFA Newsletter, Summer, 1992, pp. 33-34.
  • Broderick, Mick. Nuclear Movies: A Critical Analysis and Filmography,” SFRA Review, June 1992, pp. 27-28.
  • Lenz, Millicent. Nuclear Age Literature for Youth,” SFRA Review, April 1992, pp. 32-34.
  1. Bruce Franklin, War Stars: The Superweapon and the American Imagination, for Bulletin of the Atomic Scientists (May 1989), pp. 48-51.
  • “Tom Moylan: Demand the Impossible: Science Fiction and the Utopian Imagination.Extrapolation Fall 1988, pp. 285-288.
  • “Rambo’s Relatives,” American Book Review, March/April 1986, 2 pp.
  • Review of six volumes of nuclear war fiction, Bulletin of the Atomic Scientists (Chicago, IL), March 1986, pp. 50-53.
  • “Dealing with Nuclear Catastrophe,” Science-Fiction Studies (Montreal, Quebec), July 1986, 2 pp.
  • Feature review: Newman, John and Michael Unsworth. Future War Novels: An Annotated Bibliography of Works in English Published Since 1946,” Reference Services Review, vol. 13, no. 1 (Ann Arbor, MI), 1985, p. 20.
  • “The Cretan Glance,” Modernist Studies (June 1982), pp. 245-247.
  • “Anais Nin: Delta of Venus,Under the Sign of Pisces: Anais Nin and Her Circle (Columbus, OH) (Winter 1978), 4 pp.
  • Three books on French surrealism: Yearbook on Comparative and General Literature, 19 (Bloomington, IN, 1970), 4 pp.

Creative Productivity

Poetry Readings

  • Poetry for Children, 1982.
  • Contemporary Poetry for Children, 1980.
  • Sex, Dope, and Cheap Thrills (for an off-campus group), 1978.
  • Science Fiction Poetry, 1977.
  • Medieval and Renaissance Women Poets, 1976, repeated 1977.
  • Excerpts from Nikos Kazantzakis: The Odyssey: A Modern Sequel, 1976,
  • My translation of Jean Tardieu’s play: The Subway Lovers, 1975.
  • James Dickey, 1972.
  • Researched, wrote and read a lengthy poem entitled “ABM ABC” as my contribution to a panel discussion of a proposed antiballistic missile system, University of Idaho, 1969.

Other creative activity based on teaching and research

  • Transferred numerous photo tours to Manuscripts, Archives, and Special Collections, WSU Library: http://www.wsulibs.wsu.edu/holland/masc/paul_brians/, Fall 2007.
  • Transferred CD discography to Holland Library and updated it with many new entries, 2006.
  • Created photo tour of Spain, Summer 2006, mounted on the World Civlizations site,: http://www.wsu.edu/~wldciv/tours/spain/
  • Original photos donated to the World Civilizations image repository in the library’s Division of Manuscripts, Archives, and Special Collections, Fall 2006.
  • Also created 40-minute video accompanied by music based on Spain photos, summer, 2006.
  • Began process of transferring video series of lectures on classical music to DVD and editing them into new versions, completed Spring 2005.
  • Created photo tour of Greece, 2005.
  • Created photo tour of China, completed 2005
  • Created online tour of Vienna, Prague, and Budapest based on my own photographs and mounted it on the World Civilizations Web site and donated high-resolution copies to Holland Library’s World Civilizations Image Database, 2004.
  • Donated hundreds of my photos of China and Greece to the World Civilizations Image Database in Holland Library, 2004.
  • Created a new, greatly expanded edition of Nuclear Holocausts: Atomic War in Fiction, and mounted it on the Web at https://brians.wsu.edu/2016/11/16/nuclear-holocausts-atomic-war-in-fiction/, 2003. Added several entries, 2004.
  • Created a Web tour of Ireland based on my own photos, focusing on architecture and archaeological sites for the General Education program and mounted it on the World Civilizations site, Summer 2003. Many of the photos have been mounted on a searchable database by Holland Library Manuscripts, Archives and Special Collections.
  • With the aid of a Co-Teach grant, I completed a digitized collection of music from the library’s CDs now being served via streaming mp3 from the library’s audio reserves collection to students in Gen Ed 111, summer 2003. Besides selecting the music, I wrote extensive annotations to help students listen intelligently to the selections.
  • Scanned and edited my photos from the WSU World Civilizations tour of India and Thailand in 1992-1993, and created a Web site displaying them, and again donated high-resolution copies to the MASC collection.
  • Converted Humanities 303 from Speakeasy to Bridge format, 2003.
  • Created and maintain searchable databases on the Web for Anglophone fiction, science fiction, feature films, and compact discs in Holland Library. My filmography has been adopted as the official filmography of the Film Studies Program, linked to their Web site, Fall 2003.
  • Created a Web tour of Turkey based on my own photos, focussing on architecture and archaeological sites for the General Education program and mounted it on the World Civilizations site, Fall 2002. A larger selection of my photos has been mounted on a searchable database by Holland Library Manuscripts, Archives and Special Collections.
  • Created a history of European classical music 1750-1914, for which I digitized sound samples, researched and annotated them, and mounted the result on the Holland server as streaming audio, Spring 2001.
  • Created a survey of world music for Gen Ed 110 (World Civilizations to 1500), digitized sound samples, researched and annotated them, and mounted the result on the Holland server as streaming audio, Summer 2001. Created and distributed CD-ROM,Aeos of the source files for use by World Civ faculty.
  • Selected and annotated the fiction for a display of science fiction in the library atrium during October, 2000.
  • Wrote a brief essay entitled “‘Postcolonial Literature’: Problems with the Term” and published it on the Web, Fall 1998.
  • Created a study guide for Arundhati Roy’s novel, The God of Small Things, and published it on the Web, 1998.
  • Created a Web site concerning ancient Japanese architecture for World Civilizations using my own photographs from a May, 1998 trip, Fall, 1998.
  • Created numerous on-line resources to teach Humanities 303 as an Extended Degree Programs class, including music and art assignments to be done by distance-learning students, introductions to the Enlightenment, European Romanticism, Realism and Naturalism, 19th-Century Russian Literature, The Influence of Nietzsche, 19th-Century Socialism, and “Misconceptions, Confusions, and Conflicts Concerning Socialism, Communism, and Capitalism, ” 1998.
  • Contributed and annotated several images from my personal photographs in Paris, Greece, Rome, India and Boston to the WSU media collection, 1996.
  • Created notes for Anglophone Literature course and mounted them on the World Wide Web, 1996.
  • Created study guides for Love in the Arts and put them on the World Wide Web, 1995.
  • Converted Hum 303 packet to HTML code and mounted it on the World Wide Web, 1994.
  • Created detailed study guides to the science fiction taught in English 333, attracting substantial attention from users around the country, 1994.
  • Created syllabus with linked resources for General Education 110 and mounted it on the Web, 1994-96.
  • Created supplement to my Nuclear Holocausts bibliography and mounted it on the Web.
  • Mounted Web version of my article, “Terminator vs. Terminator: Nuclear War as Video Game“.
  • Electronically published the translations of Lyubov Sirota’s Chernobyl poetry on the Web, adding illustrations from her book and from photographs provided personally by her. Mounted Russian texts of the originals on the Web, (1996).
  • Conceived of and supervised creation of a multimedia module on the history of writing in the West, 1994.
  • Created a seven-part series of videotapes tracing the history of European classical music for use in the WHETS version of my Humanities 303 course, Fall 1993.
  • A multimedia production of Cole Porter’s “You’re the Top,” Fall 1991.
  • Created incidental music tape for WSU Theatre production of Romeo and Juliet, featuring Renaissance music, Spring 1987, with Paula Elliot.
  • As a member of the materials subcommittee of the world civilizations planning group, helped create tapes of music to be used in Humanities 110 and 111. Most of the music is from my personal collection.
  • Created and catalogued collection of Medieval and Renaissance music on compact disc for Humanities courses, 1987.
  • Reading from The Wind in the Willows, Holland Library, 1985.
  • Reading of fiction depicting nuclear war, Holland Library, 1985.
  • Arranged and provided notes for exhibition in Holland Library: “Nuclear Holocausts: Holland Library’s Collection of Fiction Depicting Nuclear War and Its Aftermath,” 1985.
  • Reading of Joan D. Vinge’s short story “Tin Soldier” at the Gaia Coffeehouse, 1982.
  • Produced and coordinated series of cable FM broadcasts for English Department, 1982-85.
  • Produced and coordinated series of cable FM broadcasts for Humanities, 1982.
  • Organized and moderated program, “The Bomb and the Arts,” for Ground Zero Week, 1982.
  • Assembled, edited, recorded, and prepared notes for programs of music by women composers and women jazz artists for Women’s Arts Festival.
  • Assembled and arranged series of science fiction radio tapes for broadcast by library cable FM system.
  • Designed and created sets of tapes and notes covering the history of music from Gregorian Chant to Stravinsky for use in Humanities courses.

Professional Papers Presented

  • “Techniques for Mixing Text, Stills, and Clips in Computer-Based Film Lectures,” Rocky Mountain Modern Language Association, October 21, 2005.
  • “The Roots of Star Wars, or Why Princess Leia Fights Like a Girl,” Science Fiction Research Association, Las Vegas, July 2005.
  • “The Irrelevance of ‘Postcolonialism’ to South Asian Literature,” South Asian Literature Association, San Diego, December 27, 2003.

Published Conference Papers

  • “Teaching about Nuclear War through Fiction,” Nuclear War Education: A Survey of Different Perspectives and Resources, ed Robert Ehrlich. Westport, Conn.: Greenwood Press, 1987. [Refereed]
  • “Nuclear Holocausts: Atomic War in Fiction, 1945-1982,” Literature and War: Reflections and Refractions, ed. Elizabeth W. Trahan. Monterey Institute of International Studies, 1985. Note: the title assigned to this paper by the editor is incorrect. It should have been “Some Distinguishing Characteristics of Nuclear War Fiction.” [Refereed]

Pedagogical papers and talks

  • “The Roots of Star Wars, or Why Princess Leia Fights Like a Girl,” Department of English Colloquium, 2005.
  • “Teaching Wole Soyinka,” Conference on Wole Soyinka, Central Florida University, February, 2003.
  • Presentation on creating and maintaining online audio reserves for the Pacific Northwest Chapter of the Music Library Association annual meeting, in Pullman, May 2001.
  • Presentation to the Pacific Northwest Chapter of the Music Library Association on music resources on the Internet, Seattle Public Library, Spring 1995. This involved extensive research preparing a printed guide for use by the librarians (a copy is in my file).
  • Joint talk (with Paula Elliot) on the library research project in the World Civilizations course, invited as presenters at a workshop entitled “Colleagues in Education,” dealing with faculty/librarian collaboration, Whitman College, 1992.
  • “Multimedia in a World Civilizations Course.” A joint lecture/multimedia demonstration (with Phil Scuderi) for “Computers Across the Curriculum: A Conference on Technology in the Freshman Year,” sponsored by the City University of New York, Office of Academic Computing, New York, 1992.
  • Slide lecture on “Nuclear Chic: Nuclear War Imagery in the Popular Culture.” This slide lecture was given in various forms to twelve audiences during 1989, including four sections of English 101, T.V. Reed’s Introduction to American Studies class, the Math/English/Honors students (and repeated for that group every year annually through 1993), the Unitarian churches of Moscow and Wenatchee, the Common Ministry at WSU, and Relaxicon (a science fiction convention in Moscow). It was also delivered as an invited address at the University of California-SDavis in June, 1989, and at Seattle University in the fall of 1989. In 1990, it was given at the following conferences, for which it was refereed: The International conference for the Fantastic in the Arts, Fort Lauderdale, FL; The Science Fiction Research Association, San Diego, CA; a Soviet-American conference called “Facing Apocalypse II,” Newport, RI; and the Conference of the Consortium on Peace Research, Education, and Development, Dayton, OH. It was also delivered as part of the Washington Commission for the Humanities Inquiring Mind series at the WCH annual meeting (Tacoma) and for the Beta Omicron Chapter of Epsilon Sigma Alpha (Seattle). In 1991 it was delivered at a region science fiction convention in Spokane, at a meeting of a community group in Sequim, Washington, at Whitman College, and at Yakima Community College. It was given in 1992 at the Pacific Northwest Writers Conference, at Edmonds Public Library, at Eastern Washington University, Cheney, for eight visiting faculty members from Far Eastern State University, Vladivostok. In 1997 I toured three German cities giving the presentation, and in the fall of 1999 made a version of it into a Web site called “Nuke Pop.”
  • “Learning About Nuclear War Through Fiction,” Arizona Honors Academy, Flagstaff, AZ, June 1988 (invited address).
  • “Nuclear War/Nuclear Families,” Conference on the Fantastic in the Arts, Spring 1988. [Refereed]
  • “Nuclear War/Nuclear Families,” Modern Language Association, Winter, 1988. [Refereed]
  • “Nuclear War Fiction for Children,” Eaton Conference on War and Science Fiction, University of California, Riverside, Spring 1988.
  • “Teaching a Pilot Section of a Freshman Course in World Civilizations,” Conference on the First Year Experience, Toronto, Fall 1988. [Refereed]
  • with Paula Elliot: “A Library Biography Project for a World Civilizations Class,” Conference on Faculty-Librarian collaboration, Evergreen State College, Fall 1988. (About 2/3 of this paper was written by Ms. Elliot.)
  • “Nuclear War Fiction for Young Readers,” International Association for the Fantastic in the Arts, Houston, 1987. [Refereed]
  • “The Russians and the Nuclear Threat: Teaching About Attitudes Toward Nuclear War Using Recent Fiction,” George Mason University Conference on Nuclear War and Peace Education, 1987. [Refereed]
  • “Science Fiction and Nuclear Reality,” Seventh World Congress of International Physicians for the Prevention of Nuclear War,” Moscow, USSR, 1987.
  • “The Nuclear War Fiction Collection at Washington State University,” Northwestern Popular Culture Association, Tacoma, WA, 1987 (invited).
  • “Red Holocaust: The Atomic Conquest of the United States in Fiction,” Science Fiction Research Association, San Diego, CA, 1986.
  • “Women Authors of Nuclear War Fiction,” jointly authored with Jane Winston-Dolan, InterFace ’85, Marietta, GA, 1985. [Refereed]
  • “The Revival of Learning: Science After the Nuclear Holocaust in Science Fiction,” Fifth International Conference on the Fantastic in the Arts, Boca Raton, FL, 1984. [Refereed]
  • “Samuel R. Delany’s Triton as a Psychological Satire,” Fifth International Conference on the Fantastic in the Arts, Boca Raton, FL, 1984. [Refereed]
  • “Nuclear War in Science Fiction, 1945-1959,” League of Women Voters, Moscow, ID, 1984.
  • “Nuclear War in Fiction: Some Defining Characteristics,” Pullman Unitarian Fellowship, 1984 (invited). Also for Lewiston-Clarkson Ground Zero, 1984.
  • “Surrealism and Rock,” WSU English Department, 1976.
  • “Technique in Erotic Fiction,” WSU English Department, 1974.

Professional Service Outside of WSU (consulting, services on boards and panels, editing journals, etc., with year)

  • Placed “Four Seasons in the Palouse” video on YouTube, Fall 2006, viewed by 129 people by 2/3/07, featured as streaming video on the official WSU video site, Experience WSU, Summer 2006.
  • Reviewed article for possible publication in Ariel: A Review of International Literature, 2006.
  • Reviewed article for possible publication in Borderlands, 2006
  • Paid reviewer of a book manuscript for Houghton Mifflin, 2006.
  • Paid reviewer of a book manuscript for Palgrave Macmillan, 2005.
  • Referee for a proposal for a conference proposal for the Rockefeller Foundation’s Study and Conference Center in Bellagio, Italy, February 2004.
  • Paid reviewer for Foresight: Modern British Science Fiction, Wesleyan University Press, 2004.
  • Reviewed manuscript for Mosaic, June 2004.
  • Paid reviewer of World History Texts: Patterns of World History, for Longman Publishers, August 2004.
  • Paid reviewer of Understanding the Bible by Stephen Harris, 6th edtion, for McGraw-Hill, October 2004.
  • Paid reviewer for John P. McKay, et al.: A History of World Societies, Sixth Edition, 2003.
  • Paid reviewer for a proposed science fiction reader for St. Martin, Aeos Press, Fall, 2002.
  • Paid reviewer for proposed postcolonial reader from Houghton-Mifflin, April 2002.
  • Paid reviewer for From Outer Space to Innerspace, McGraw-Hill, October 1995.
  • Paid reviewer of Stephen Harris, Understanding the Bible, Mayfield Press, July 1995.
  • Evaluated manuscript on science fiction and politics for University of Georgia Press, Fall 1994.
  • Outside tenure reviewer for Joseph Dewey, University of Pittsburgh at Johnstown, 1992.
  • Paid reviewer of sixth edition of Sylvan Barnet’s A Short Guide to Writing About Literature, HarperCollins, 1991.
  • Editor, Nuclear Texts & Contexts, 1988-1992.
  • Editor, Membership Directory, International Society for the Study of Nuclear Texts and Contexts, 1989-1991.
  • Edited and published Hiroshima, Nagasaki, and the Bomb: A Bibliography of Literature and the Arts by James R. Bennett and Karen Clark
  • Consultant to grant proposal on military research, 1987.
  • Contributed to “Nuclear War: A Teaching Guide, Humanities,” by Philip N. Gilbertson, Bulletin of the Atomic Scientists, December, 1984.
  • Sent course syllabi and information about nuclear war research to many professors across the country responding to the Bulletin article, 1985-86.
  • WCH-funded Symposium on “Liberation Theology,” 1984.
  • Proposal to WCH, “What the Women’s Movement Means to Ethnic Women: A Current and Historical Perspective,” Consulting Humanist, 1983.
  • Proposal to Idaho Commission on the Humanities on Early Childhood Education, 1980.
  • NEH-funded grant for a WSU production of Chinese opera, 1978.
  • WCH-funded series on teaching religion in the public schools for the WSU Religious Studies Program, 1977.
  • YWCA-sponsored “Early Childhood Education,” 1976-77.
  • NEH-funded program on sex education for KSPS TV , 1974.

Committee or Administrative Service at WSU (Committee memberships, offices, with dates)

  • Faculty Status Committee, 2005-2007.
  • University Advisory Committee on Computing and Telecommunications, 2006-2007.
  • Chair, Faculty Senate Academic Integrity Task Force, 2005. Submitted final report 2005.
  • Represented Graduate School at a doctoral dissertation defense, Department of Economics, 2003.
  • Participant in the Critical Thinking Project, Summer & Fall, 2003.
  • Represented Graduate School at a doctoral dissertation defense, Department of Psychology, 2002.
  • Film Studies Steering Committee, 2001-2008.
  • Chair, Technology Subcommittee, Film Studies Program, 2001-2008.
  • Student Publications Board, 2000-2002.
  • Library Advisory Committee, 1999-2001.
  • Represented Graduate School at a doctoral dissertation defense, College of Education, 1998.
  • African Studies Committee, 1992-96.
  • Coordinating committee to plan events for observing the quincentennial of Columbus’ voyage to the New World, 1992.
  • CIR subcommittee to establish video standards for the campus network, 1992-1993.
  • Multimedia Planning Group, 1991-1993.
  • Nominations committee for Faculty Senate officers, 1990-1992.
  • Chair, Academic Steering Committee on Computing and Telecommunications, 1989-91.
  • Member, Academic Steering Committee on Computing and Telecommunications, 1988-89.
  • Planning Committee of the World Civilizations faculty, 1989-90.
  • Faculty Senate, 1987-90.
  • Committee to review applications for summer support for graduate students, for the Associate Vice Provost for Research, 1988.
  • Helped design and produce a brochure for the Humanities Core Curriculum Project, with Jo Hockenhull and Paula Elliot, Summer 1987.
  • Selected as teacher of pilot section of Humanities/World Civilizations 110: The New Stone Age to 1500, Fall 1987 and 1988.
  • Curriculum Committee of the World Civilizations faculty, Spring 1987-1990.
  • Materials Committee of the World Civilizations faculty, Spring 1987-1990.
  • NEH Faculty Group (Planning Committee for new NEH-funded World Civilizations courses), 1987.
  • NEH World Civilizations Advisory Committee, Fall, 1986-88.
  • Reinstatement Committee, 1984.
  • Academic Advising Subcommittee (Academic Affairs Committee), 1983-86; Chair, 1984-85.
  • President, WSU Chapter of AAUP, 1982-83.
  • Vice-President, WSU Chapter of AAUP, 1981-82
  • Peace Studies Committee, 1981-1985
  • Member, Religious Studies Faculty, 1980?-1990.
  • New Student Orientation, 1970-75.
  • Freshman-Faculty Weekend, 1968-74.
  • Coordinator, ASWSU Draft Counseling Center, 1972.
  • EPC Subcommittee on ROTC, 1969-70.
  • Coordinator, Humanities courses, 1972-present.

College or Division

  • Reviewer of Birgitta Ingemanson for promotion in Foreign Languages, 2007.
  • Reviewer of Prof. Zhin-Min Dong for promotion in Foreign Languages, 2004.
  • Chair, Committee to review candidates for the Sahlin Excellence in Service Award, 2000 -2002.
  • Committee to do initial planning for symposium on “Liberal Arts in the New Millennium.”
  • Represented the College at one meeting of the Pullman Chamber of Commerce committee to plan Millennium observances.
  • Division Library Committee, 1989-1993.
  • Committee to review candidates for the Mullen Award, for the Dean of the College of Sciences and Arts, 1988.
  • Evaluation of Transfer credits for Humanities courses, 1981-present.
  • Examining students in Summer Honors Reading Program.

Department

  • Director of Undergraduate Studies, 2004-2008.
  • Member, Committee on Curriculum and Planning, 2003-2005.
  • Coordinator, Humanities courses, 1970-2008.
  • English Department Library Liaison, 2001-2004.
  • Search committee, Modern British Literature search, Fall 2001-Spring 2002.
  • Committee to revise departmental evaluation forms, 2000-2001.
  • MA Exam committee 1999-2000
  • Mock job interviews with graduate students, Fall 1998.
  • Chair, search committee for creative writing position, 1998.
  • *Undergraduate Studies Committee, 1998-present.
  • Chair, Teaching and Technology Committee, 1996-present.
  • Member, Teaching and Technology Committee, 2001.
  • Chair’s Advisory Committee, Spring 1996.
  • Chair, MA Exam Committee, Fall 1992-Spring 1993.
  • MA Exam Committee, 1991.
  • Search committee, Tri-Cities position, 1989.
  • Editor, English News and Notes, 1989-1992.
  • Search committee for director of Avery Microcomputer Laboratory.
  • Undergraduate Studies Committee, 1992.
  • Library Committee, 1970-?, 1988-1993.
  • Temporary member of Graduate Studies Committee (replacing Louise Schleiner), Spring, 1988.
  • Avery Microcomputer Laboratory Policy Committee, 1988-1989.
  • Graduate Faculty member, 1988-2008.
  • Chair, Graduate Foreign Language Competency Examination Committee, 1987-2001.
  • *Preparation and distribution of publicity about the Humanities program, mostly aimed at new students, 1980-present.
  • Scholarship Committee, 1986-1992.
  • Committee to Design a New Faculty Evaluation Form, Spring 1975.
  • Freshman Composition Exemption Examination Committee, 1974-1984.
  • Committee to review requirements for English majors, 1972.
  • Committee to form a Chairman’s Advisory Committee.

Other Service at WSU

Public Lectures on Campus on Scholarly Topics

  • “The Roots of Star Wars, or Why Princess Leia Fights Like a Girl,” several times for recruiting events 2007-2008.
  • “Art of the Counter-Culture in the 1960s,” an invited illustrated address associated with the Museum of Art’s exhibition, “Art & Context: the 50s and 60s,”  Nov. 2, 2006.
  • Showing of video based on my photos of Spain, Holland Library, Nov. 6, 2006.
  • Panel on Wole Soyinka with the author participating, February 3, 2005. Also introduced Soyinka’s poetry reading the same day.
  • “The Roots of Star Wars, or Why Princess Leia Fights Like a Girl,” Departmental Colloquium, repeated for Art à la Carte, 2005.
  • Talk on My Fair Lady and English usage after a performance of the musical at Portland Center Stage, February 27, 2005.
  • ”Architecture from China,” Art a la carte presentation with Trevor Bond, based on my photographs now in the Manuscripts, Archives, and Special Collections World Civilizations database, 2004.
  • “Research at a Distance,” presentation for Critical Thinking Project series on English 567 course offered via distance learning. February 5, 2004.
  • Presentation of multimedia samples from my “Love in the Arts” class for WSU Preview, Spring 2000, 2001 & 2002.
  • “Three Indian Authors: Tagore, Narayan, and Desai” English Department Graduate Program Colloquium, November 28, 2001.
  • Invited presentation to the Foreign Languages Department on Internet publication and teaching (paid), April 14, 2001.
  • “Krishna, the Lover, in Art,” Art a la Carte presentation, February, 2001.
  • Organized and ran Indian film series Fall 2000, with Azfar Hussain. I helped to choose the films, secured them, scheduled them, wrote and distributed almost all of the publicity and trained Azfar in the use of the equipment to show DVDs and VHS tapes.
  • Three presentations of multimedia samples from my “Love in the Arts” class for New Student Programs, Spring, Summer, and Fall, 1999.
  • “The Chutneyfication of Literature,” readings from and remarks about recent South Asian literature, Art /* la carte series, Fall 1998.
  • “Annotating The Satanic Verses: An Example of Internet Research and Publication,” English Department colloquium, Spring 1997.
  • “Medieval Songs” multimedia presentation with Paula Elliot, for the WSU Foundation Silver Associates, March, 1997.
  • “Classic American Love Songs,” for the Math-English Honors Competition program, 1996-1997.
  • “World Civilizations Materials on the World Wide Web,” World Civilizations workshop, August, 1996.
  • Lecture on Hildegard of Bingen’s poetry as part of a Hildegard symposium sponsored by the History Club, Fall 1994.
  • Lectures to World Civilizations workshop August, 1994 on African Literature and African art and architecture (the latter using multimedia materials).
  • Presentation to visiting journalism teachers of relevant resources on the Internet, for the Journalism Department,July 1994 .
  • Presentation to World Civilization faculty workshop on teaching about the music and poetry of India, August 1993. Also participated in a panel discussion of the experiences of those of us who had gone on the WSU-sponsored trip to India in December 1992-January 1993.
  • Multimedia lecture on early African civilizations for Residence Life Staff during program “Ticket to Tomorrow: Issues for Understanding the World We Live In,” 1993.
  • Talk on my project to edit and publish the Chernobyl poems of Liubov Sirota, for visiting faculty members from Far Eastern University, Vladivostok, 1992.
  • Lecture on the history of Judaism, World Civilizations workshop, 1992.
  • Lecture on Medieval lyric poetry and music, World Civilizations Workshop, 1991.
  • Presentation on World Civilization multimedia project, Faculty Day, 1991.
  • See above, “Professional Papers Presented,” for details of presentations on campus of “Nuclear Chic.”
  • Talk on nuclear war fiction scholarship to English and Math Scholarship contestants, 1988.
  • “Strategies for Capturing Student Interest,” part of the Faculty Seminars on Effective Teaching sponsored by the WSU Faculty Development Committee, March 1988.
  • “Nuclear War in Science Fiction, ” Palouse SANE, CUB noontime series on War and the Arts, September 1987.
  • University-wide talk on my nuclear war research and trip to the Soviet Union, September, 1987 (invited, sponsored by Department of English).
  • “An Introduction to Nuclear War in Fiction,” Stevens Hall, 1987.
  • “Nuclear War Fiction for Young Readers,” to English and Math Scholarship contestants, 1987.
  • Talk on my research on nuclear war fiction, to English and Math Scholarship contestants, 1986.
  • “Underground Comix,” Manuscripts, Archives and Special Collections, Holland Library, 1986.
  • “The New Censorship: Feminists and Pornography,” Invited address for Library Faculty Award Presentation, 1984.
  • “Science Fiction and Nuclear War,” (Ground Zero: “The Bomb and the Arts” Symposium, 1982.
  • “Current Feminist Science Fiction,” Women’s Center, 1978.
  • “Pornography and Erotic Art,” Sex Information Center Staff, 1979 (twice).
  • “Feminism and Science Fiction,” 1979.
  • “Marge Piercy’s Woman on the Edge of Time,” Women’s Center, 1978.
  • “Science Fiction and the Idea of the American Frontier,” American Studies Group, 1978.
  • “Images of Childhood in Art and Literature,” 1976.
  • “Sex and Sexuality in Literature,” Women’s Art Festival, 1975.
  • Lectures and debates for the League for the Promotion of Militant Atheism, 1972-74.
  • “The Oppression of Women in Literature,” 1970.

Guest Lectures to colleagues’ classes

  • “Writing and Publishing Science Fiction,” for Paula Coomer’s course on writing science fiction and horror, summer, 2005.
  • South Asian Literature in English and Rohinton Mistry’s Such a Long Journey, presentation to Asia 301, February 2004.
  • Using multimedia to present music in the classroom, a demonstration involving classic American popular songs for Camille Roman, English 555 seminar, March 2002.
  • Art on Biblical Themes, for English/Humanities 335, October 29, 2001.
  • Media lecture on Krishna, god of love, for Virginia Hyde graduate seminar, April 18, 2001.
  • Art and music on Biblical themes, two lectures for English 335, Fall, 1998.
  • Presentation of Internet resources for the study of English to English 512, Fall, 1995-1997.
  • Presentations on “postcolonial” studies to English 512, Fall, 1996 & 1997.
  • Lecture on the poetry of N/(c)gritude for a minicourse on African studies, Spring 1993.
  • Lecture on women poets before 1600, for Barbara Harbach’s Women’s Studies class, 1993.
  • Talk on my project to edit and publish the Chernobyl poems of Liubov Sirota, for Susan-Wyche Smith’s English 198 class, 1992.
  • Slide lecture on love in art for Deborah Haynes,Aeo art history class, 1992.
  • See above, “Professional Papers Presented,” for details of presentations on campus of “Nuclear Chic.”
  • “Feminist Utopias,” Women’s Studies 200: Introduction to Women’s Studies, Spring, 1987.
  • “Exodus,” English 335, The Bible as Literature, Spring 1987.
  • “Nuclear War in Fiction,” for the Continuing Education evening course, “Nuclear War: Issues of the Day,” 1985.
  • “The Aftermath of World War III in Fiction,” Seminar on WWIII, Political Science 322, 1984.
  • “Women in Science Fiction,” Foreign Lang. 505, Seminar on Images of Women in the Arts, 1984.
  • “Religion and Nuclear War in Fiction, 1945-1982,” Religious Studies Seminar, 1984.
  • “Death in Children’s Books,” UNIV 280, 1982.
  • “Interracial Children’s Books,” Education Seminar, 1981, repeated for Child and Family Studies class, 1982.
  • “Contemporary Children’s Poetry,” Education Seminar, 1981.
  • “Emile Zola’s Germinal and Nineteenth-Century Radicalism,” French Civilization, 1980.
  • “Women in Erotic Art,” Women Artists Fine Arts course, 1979.
  • “Children’s Picture Books,” two lectures for English 495, 1978.
  • “Pornography and Erotic Art,” Psychology 230 (Human Sexuality); 8 times.
  • “Science Fiction and the Idea of the American Frontier,” 1979, Engl/Hist 316.
  • “Sex in Underground Comix,” 1974, English seminar on Sex in Literature.
  • “Atheism,” 1974, Philosophy 101.
  • “Science Fiction,” 1974, English 101.

Computer-oriented service at WSU

  • Installed self-designed presentations on classical art and architecture on departmental laptops for use by Humanities instructors, 2005-2006.
  • Set up and trouble-shot the departmental portable computer, Fall 1997.
  • Helped configure and make sure standards were met for classroom multimedia/computer equipment in Avery, 1997-present.
  • Proofreading and editing Richard Hooker’s on-line World Civilizations course, 1997.
  • *World Civilizations home page Web master, 1995-2005.
  • Gathered numerous resources from the World Wide Web for adding images to the WSU media collection and helped draw up criteria for adding to the collection.
  • Gathered, downloaded, and printed out large quantities of material relating to Africa for Abdoulaye Saine, chair of the African Studies Committee, 1994.
  • Gave extensive computer training to Departmental Secretary Nelly Zamora early in the summer of 1994.
  • Trained WSU News Bureau staff in using the Internet for their work, Spring 1994.
  • Presented uses of the Internet for humanists at a workshop sponsored by WSU Computing entitled “CIRcling the Globe,” 1992.
  • Instructed colleagues and departmental secretaries in using e-mail, 1992-1993.
  • Installed memory upgrade in the computer of the secretary of the Office of General Education, 1993.
  • Answered numerous trouble-shooting calls, 1986-present.

Other Service at WSU

  • Regularly requested science fiction, classical music by women and African-Americans, and films on DVD for addition to the MMR collection.
  • Maintained an informal list of information on “postcolonial” and South Asian literature for local faculty and students.
  • Donated over a hundred volumes of nuclear war fiction to the WSU library, 2005.
  • Donated over a hundred underground comic books, alternative newspapers and other ephemera from the 1960s to the WSU library Manuscripts, Archives, and Special Collections, 2005.
  • Conceived of and helped plan for visit to campus by Nigerian author Wole Soyinka and Soyinka expert Femi Euba, funded, 2003-2004.
  • Donated over 700 slides of European art and architecture to the Department of Fine Arts slide collection, 2004.
  • Donated copies of the New York Times Book Review and Locus to the Bookie trade book department, 2000-2004.
  • Created and maintained Palouse Cultural Events Calendar, the only online source which combined events both on and off campus for Pullman and Moscow, ending Fall 2005.
  • Donated large collection of classical music and film soundtrack long-playing records and a DVD player to the Music Library, 2003.

Professional Service Outside of WSU

  • Served on review committee for best graduate student paper contest for the Science Fiction Research Association, 2006-2008, chaired committee 2008.
  • Donated 366 volumes of nuclear war fiction to the University of Iowa, 2005.

Off-Campus Lectures

  • Common Errors in English Usage, Wordstock, Portland, Oregon, November 11, 2007.
  • “Turning Web Writing into Printed Publications,” workshop at Wordstock, Portland, Oregon, November 11, 2007.
  • Ray Bradbury’s Fahrenheit 451,  invited public lecture for the Fishtrap Center, Enterprise, Oregon, February 21, 2006, repeated for King County Library System, Shoreline, Washington, Fall 2007.
  • Nuke/Pop slide lecture, Science Fiction Museum and Hall of Fame, Seattle, August 6, 2004 (paid).
  • Readings from Salman Rushdie’s The Satanic Verses, for the Pullman Historical Club, 1999. (Paid).
  • Formal debate with Douglas Wilson at the University of Idaho on the subject, Resolved: “Belief in God is necessary for a valid ethics,” Fall 1999.
  • Invited talk and debate about Christian fundamentalism at St. Andrew, Aeos College, Moscow, Idaho, Fall 1999.
  • Presentation on Rushdie research for students being recruited at Vancouver, via WHETS, Spring 1998.
  • Talk on the flood narrative as part of the Moscow Public Library,Aeos Community Enrichment Program discussion series on Genesis, Fall 1997.
  • Five presentations at the 28th annual Amerikastudientagung, Bonn, Germany (workshop for German high school teachers of American studies, invited and paid for by the American Information Service, Department of State):
  • May 8, 1997: Presentation of the film Blade Runner
  • May 9, 1997: “Future Visions: A Survey of American Science Fiction.”
  • May 9 & 10, 1997: “Teaching Science Fiction” workshops
  • May 10, 1997: “Blade Runner: The Book and the Movie”
  • May 11, 1997: “Nuclear Chic: Images of Nuclear War in American Culture” at the James F. Byrnes Institute, Stuttgart (invited and paid for by the Institute)
  • May 14, 1997: “Nuclear Chic: Images of Nuclear War in American Culture” at the Carl Schurz Haus, Freiberg (invited and paid for by the Haus).
  • For a group touring Provence, a lecture/reading on troubadour poetry, June, 1996 (paid).
  • For a group touring classical Greek sites, on the Arcadian ideal in European culture, and a two talks about and performance of brief excerpts from the Oresteia of Aeschylus, May 1993.
  • For a community study group, a lecture on Nigerian author Wole Soyinka, 1993.
  • “Children’s Nuclear War Fiction,” Seattle University, 1989.
  • “Learning About Nuclear War Through Fiction,” Seattle University, 1989.
  • “How to Argue with Christians,” Student Humanist Association, University of Idaho, 1989.
  • “Bible Abuse: The Misuse of the Bible.” Student Humanist Association, University of Idaho, 1989.
  • “Teaching a Pilot Section of World Civilizations,” Danforth Scholars Group, February 1988.
  • “Science Fiction and the Future of Government,” invited address at a Washington State 4-H conference on constitutional futures, Olympia, February 1988.
  • Talk on my research and trip to the USSR to Social Concerns Group, at University of Idaho, 1987.
  • “Nuclear War in Fiction,” two talks at Pullman High School, 1987.
  • “Nuclear War in Fiction,” Eastern Washington University, Spokane Higher Education Center, 1987.
  • “Recent Nuclear War Fiction,” Lewis and Clark College library noon lecture series, 1987.
  • “The Best Nuclear War Fiction for Young Readers,” Young Readers Group, Public Library, 1987.
  • “Atheism and Humanism,” Moscow High School, 1976-1987.
  • “Teaching About Utopias/Dystopias,” Society for Utopian Studies, Monterey, CA, 1986.
  • “Nuclear War in Science Fiction,” Moscow Science Fiction Convention, 1985.
  • “Beautiful Books for Preschoolers,” Cooperative Daycare Center, 1982.
  • “Books for Children of Single Parents,” Palouse Area Singles Group, 1978.
  • “Nonfiction Books for Preschoolers,” Community Day Care School staff, 1978.
  • “Pornography and Erotic Art,” for the Palouse Area Singles Group, 1978.
  • “The Western Background to Racism,” symposium on Racism and the Public Schools, 1978.
  • “Pornography, Obscenity and Privacy,” symposium on privacy, Pacific Lutheran University, 1978.
  • “Marge Piercy’s Woman on the Edge of Time,” for the Common Ministry, 1978.
  • “Atheism,” formal debate with Professor Nicholas Gier, Philosophy Department, University of Idaho, 1973.

Off-Campus Presentations and Websites

  • Slightly revised WSU/Palouse photo tour, 2005-2006.
  • Added a number of regional photographic tours to my WSU/Palouse Web site, 2003-4.
  • Conducted a small workshop for teachers on using science fiction in the classroom, Science Fiction Museum and Hall of Fame, Seattle, August 7, 2004 (paid).
  • Created a Web tour of WSU and the Palouse aimed especially at orienting new graduate students and faculty to the area, August, 2002, at http://users.pullman.com/brians/index.html.
  • Interview on the protests against the World Trade Organization for Web-based radio station in New Orleans, 1999.
  • “Current Changes in the U.S.S.R.: A Recent Visitor’s View,” panel of Russians and Americans discussing nuclear war, sponsored by Physicians for Social Responsibility, Spokane, Sacred Heart Hospital Auditorium.
  • “Women: Planning for the Future” (Facilitator), Northwest Women’s Studies Association Annual Conference, Moscow, Idaho, 1979.
  • “Sex in Science Fiction” (chair and speaker), Moscow Science Fiction Convention, 1979.
  • “The Radical Teacher,” Conference on English Education, Portland, Oregon, 1971.

Radio and Television Appearances

  • Radio interview about Common Errors in English Usage on Youth Radio, KPFT Houston, August 14, 2009.
  • Radio panel with author David Guterson about Snow Falling on Cedars, BBC World Book Club, February 7, 2009.
  • Radio interview about Common Errors in English Usage on The Lionel Show, Air America, December 18, 2008.
  • Panelist on World Book Club interview with Wole Soyinka, BBC radio, May 2007.
  • Radio interview about “Mr. Gradgrind’s Literal Answers to Rhetorical Questions, by Scott Simon for the National Public Radio Show Weekend Edition Saturday, Fall, 2007.
  • Radio interview about nuclear war in films: “Nuclear Disarmament: An Impossible Dream?” interviewed by Margot Adler for the National Public Radio show Justice Talking, October 9, 2006.
  • Radio interview about English errors on “Wordmaster,” Voice of America, August 23, 2005.
  • Radio interview about “Common Errors in English”, KUOW, Seattle, April 26, 2004.
  • Radio interview on Stanislaw Lem,Aeos Solaris and the Tarkovsky and Soderbergh film versions of it, broadcast January 25, 2003, Radio Free Europe (translated into Russian).
  • Radio interview on Common Errors, Nashville Public Radio. 2002.
  • Radio interview on nuclear war fiction, KXLY, Seattle, 1988
  • Radio interview on nuclear war fiction, KXL, Portland, 1988
  • Appeared in a Soviet documentary about the Seventh IPPNW Congress broadcast in the Soviet Union, 1987.
  • Radio interview on trip to Russia, KXLY, Spokane, 1987.
  • Radio interview on trip to Russia and research, KPBX, Spokane, 1987.
  • Radio interviews on current trends in nuclear war fiction on KIRO (Seattle), KING (Seattle), 1985; KRPL (Moscow, ID), KXLY (Spokane), 1984
  • “Nuclear War in Fiction,” segment on”Grassroots Journal,” KWSU-TV, 1984
  • Produced programs for women’s music program on Polish composer Graznia Bacewicz and Ella Fitzgerald, KZUU-FM, 1982
  • Produced and hosted weekly show, “Radio’s Golden Age,” KZUU-FM, 1982-1984.
  • “Children’s Picture Books,” KWSU-TV, Pullman, WA, 1978.
  • “The Pagan Origins of Christmas,” KUID-FM, 1975.
  • Panel on sex education, KSPS-TV, Spokane, 1974.
  • Debate with Nicholas Gier on Theism vs. Atheism on KUID-FM, 1973.
  • Panel discussion of a new Idaho obscenity statute, KUID-TV, 1973.
  • “The New Pornography,” interview, KUID-FM, Moscow, ID, 1973.

Articles about my work

(many others not yet listed here)

  • “Speaking of English,” by Peter Monaghan, Chronicle of Higher Education, May 28, 2004, p. A6 & A8.

Miscellaneous Service

  • Donated large collection of nuclear war fiction to Holland Library, Fall 2007.
  • Donated a collection of science fiction by women authors to Holland Library, Fall 2006.
  • Exhibit of international Disney Comic books at Neill Public Library, Summer, 2006.
  • Exhibit of international Floaty Pens at Brain Education Library, Fall 2006.
  • Created a photo calendar of my regional photographs and posted it for free downloading on my personal Website, 2005.
  • Supplied photos of the McConnell Mansion in Moscow for a presentation by Kathleen Ryan of Design North to the Latah County Historical Society, July, 2005.
  • Supplied photo of Japan for Asia Program poster, WSU, 2005.
  • Identified and contributed music for presentation by Birgitta Ingemanson for the rededication of Thompson Hall, September 23, 2000.
  • Donated a large collection of comic books and other ephemera relating to nuclear war to Manuscripts, Archives, and Special Collections in Holland/New Library, 2000.
  • Donated over 1,000 underground comic books, underground newspapers, and other ,Aeo60s-related items to Manuscripts, Archives, and Special Collections in Holland/New Library, 2000.
  • Consulted with representatives of the University of Nebraska-Lincoln Cooperative Extension Service about distance learning via the Web.
  • Coached soprano Karen Wicklund on the pronunciation of words in Lewis Carroll’s Jabberwocky for a concert, Spring 1995.
  • Spoke on career planning at New Faculty Orientation, Fall 1993.
  • Selected and prepared color photocopies and captions from slides in my collection of popular culture nuclear weapons imagery for a touring exhibit entitled “Yes, In My Back Yard?” curated by Helen Slade, opening in Richland, Washington, February 4-27, 1992. Exhibit traveled to WSU, Spring 1996.
  • *Acting, from 1990 to the present, as agent and editor for Liubov Sirota, a poet living now in Kiev, who was injured by the Chernobyl explosion. I have arranged for her poems about the disaster to be translated and published and solicited from Dr. Adolph Harash of Moscow State University an introduction, which I also had translated. Selections were read to music on the National Public Radio program Terra Infirma on April 1, 1992; the poem “Radiophobia” was published in the August 5, 1992 issue of the Journal of the American Medical Association; one other poem was published in New York Quarterly, all the poems and a revised version of the introduction appeared in Calyx , Winter 1992/1993, and in Selections on Words and Healing edited by Sue Brannan Walker & Rosaly Demaios Roffman (Mobile, Alabama: Negative Capability Press). The article by Dr. Harash has also appeared in the Canadian magazine Woman’s World. I continue to communicate with Sirota from time to time. One poem was reprinted in a Calyx Books anthology of women, Aeos poetry, 2002.
  • In late 1999 I edited, annotated, and added to the site pictures from the abandoned city of Pripyat and the Chernobyl reactor by Lyubov Sirota’s son Sasha. During January 2001, edited more pictures by Lyubov Sirota herself, with her annotations translated by Birgitta Ingemanson.
  • Advised Professor Yuri Mironetz of Far Eastern University, Vladivostok, on how to design and teach a course in science fiction (the first to be offered in Russia), 1992. Supplied Prof. Mironetz with numerous books and articles to aid him in his teaching. The course was successfully given Spring, 1993.
  • Compiled and edited an anthology of literature for use in World Civilizations (Gen Ed 110), consisting of mostly lyric poetry from many cultures, with an introductory teacher’s guide written by myself. Reproduced by the General Education Office and distributed to 110 instructors at the World Civilizations workshop, Summer, 1992.

Community Service

  • Member, film committee, Kenworthy Film Society, 2002-2007. I recommended many of the films shown at this nonprofit theater.
  • Computer Services for Pullman NOW and Palouse SANE, 1980s.
  • Membership Secretary, Pullman NOW, 1986-89.
  • Secretary, Washington State Conference of AAUP, 1983-84; reelected for 1984-86.
  • “Why It Is in the Interests of Whites to Combat Racism,” talk, Pullman, YWCA, 1983.
  • Speaker for NOW on Awareness Week Panel: “How can abortion be made as unnecessary as possible?” 1983
  • Judge, Pullman Chapter of NOW, essay context, 1983.
  • Secretary, Pullman Chapter of the National Organization for Women, 1982-83.
  • “The Causes and Prevention of War,” address, Whitman College, 1980.
  • Training draft counselors for the Walla Walla Society of Friends, 1980.
  • Panel discussion on draft registration, Whitman College, 1980.
  • Talks on the draft to various campus and community groups, workshops and training sessions, 1980.
  • Class on “Religious Themes in Science Fiction,” with Rev. Roger Pettenger, Common Ministry, 1977.
  • Free University class on children’s picture books, taught six times, 1977-82
  • Annual lecture on “Atheism and Humanism” to world history classes at Moscow High School, Moscow, ID, 1976-1988.
  • Coordinator, Community Free University, 1970-present.
  • Leader of various classes in the CFU, including two dealing with literature: “Intimacy” and “Contemporary Utopias”, 1969-1971.
  • Author of a draft counseling column for the Daily Evergreen, 1970-73.
  • Draft counseling, 1968-1980.