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Summary In this sonnet, the speaker meditates on the fact that he has become blind (Milton himself was blind when he wrote this). He expresses his frustration at being prevented by his disability from serving God as well as he desires to. He is answered by "Patience," who tells him that God has many who hurry to do his bidding, and does not really need man’s work. Rather, what is valued is the ability to bear God’s "mild yoke," to tolerate whatever God asks faithfully and without complaint. As the famous last line sums it up, "They also serve who only stand and wait." Commentary

This poem presents a carefully reasoned argument, on the basis of Christian faith, for the acceptance of physical impairment. The speaker learns that, rather than being an obstacle to his fulfillment of God’s work for him, his blindness is a part of that work, and that his achievement lies in living patiently with it. (Milton himself went on to write his twelve-book epic poem, "Paradise Lost," after becoming blind.)

On His Blindness: John Milton - Summary and Critical Analysis


I am yet only in the middle of my life and I have been turned totally blind. It is barely a terrible suffering, and seriously handicaps me in the accomplishment of my life’s mission. God graciously bestowed on me a rare gift, poetic talent. If I now make no use of it because of my blindness God would certainly scold me. This would mean courting physical, mental and spiritual death.

I would be nowhere. But I wonder why should have God made me blind when he expects me to render as much work and of as good quality as I could be expected to do had my eyes to serve Him. But I err, I am mistaken. It is my foolishness to doubt and suspect God, the lord of lords. Whatever he does is right and good. Does God still expect me to carry out his orders and obey his commands though I have been deprived of my eyesight? God had endowed me with poetic talent- a rare gift, but how I can serve him now when I have been rendered blind? Will not therefore God keeping in view my blindness expect any service from me? Of course, if he does look for work and service from me even now, it would certainly be an act of injustice and unkindness.


But I forget. It is my sheer foolishness to think so. God does not require the service of man nor does He take back the gift, one bestowed by Him on man. He is almighty and supreme. It is therefore a folly on my part to think that he requires my services. Indeed they serve him most who patiently and without a grumble resigns themselves to His will endure all spiritual, mental and physical sufferings which God may inflict on them. A little calm and careful thinking leads me to believe that the question of disservice to God does not arise at all. Of course he is Omnipotent, all powerful and Lord of lords and King of kings. He has countless divine servants, angels etc, to carry out His commands on land, water and air in the twinkling of an eye.


Therefore if I am blind and unable to do any service to Him, I should only remain loyal to Him. It must be remembered that even silent attendance is also a kind of service to Him. By unanimous consent 'On His Blindness' is Milton’s best sonnet in which English poetic art attains a sublime height. ‘Actually it is not a mere poem. It is the inner voice of a man who has resigned himself entirely to the will of God and depends only on His mercy and justice. This sonnet bears Italian structure. It proves clearly that Milton’s faith in God is unshakeable. It is a sonnet which touches the poet’s personally. The sonnet tells us that Milton became blind when he had run only half the race of his life. He was only 44 when he became totally blind. He was broken down with grief, disappointment and despair. His only hope was his faith in the mercy, kindness and justice of God. The poem gives us a glimpse of Milton’s philosophy of life.


The sonnet is replete with abundant pathos. It reflects the personal grief and despair of a poet of Milton’s eminence. The poet was known to possess a noble and lofty character and his conduct was akin to his nature and temperament. He therefore does not lose heart or weep like an ordinary man. He endures suffering with fortitude and bears the loss of his eyesight in a courageous and manly way. Incidentally, this sonnet solves an age-old question. The problem is, does God require the service of man? Milton employs patience to solve this riddle. The answer is that those who resign themselves unquestioningly to the will and wishes of God are his best servants. This idea is repeated with ample emphasis twice in this sonnet. Like the outstanding characteristic of all great and good poetry, this sonnet has a universal appeal, far from being a mere poem.



It is barely a divine message of the afflicted people of the world, to mankind as whole, that has unbounded faith in God’s mercy and generosity. The poem is rich in noble ideas, sublime thoughts and unbounded bliss. It raises Milton very high in public estimation and makes him immortal. Milton has used two very effective poetic devices in this poem: allegory and personification. An allegory is a story in which events and characters stand for some other situation and people. In this poem the poet persona “I” may represent all the human beings having eyes spiritually in darkness. Personification on the other hand is a technique in which abstract concepts and qualities such as love, hatred, and jealousy are represented as person. In this sonnet Milton has personified ‘patience’ which speaks to him and rescues him from his dilemma. If we look at the form of this sonnet, we shall find it different from the Shakespearian or Italian sonnet. The rhyme scheme is abba abba cde cde but the division between sestet and the octave is not neat as in an Italian sonnet. The sentence of the sestet begins in the line of the octave itself.

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شرح وتحليل وترجمة قصيدة The Second Coming by W.B. Yeats


THE POEM


Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: somewhere in the sands of the desert
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Reel shadows of the indignant desert birds.
The darkness drops again; but now I know
That twenty centuries of stony sleep
were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?


الترجمة

الظهور الثاني

إذ يلتف الصقر ويلتف بدولاب الأكوان
بحركات متباعدة في الدوران ، لا يقدر أن يسمع صقاره
تتداعى الأشياء، والمركز لا يقدر أن يمسك بزمام الأجزاء
فوضى صرف تنفلت على العالم
ينفلت المد الدموي، وفي كل الأنحاء
يغرق طهر الإنسان
فأخيار الناس يعوزهم الإيمان
وأراذلهم يتملكهم شغف الأهواء.

ثمة وحي بالتأكيد وشيك.
مجيء ثان بالتأكيد وشيك.
مجيء ثان! ما أن أنطق هذي الكلمات
حتى يعشي بصري شكل يخرج من روح الأكوان
بمكان ما وسط رمال الصحراء
شكل بجسم السبع ورأس الإنسان
يحدق من عين فارغة لا رحمة فيها كالشمس
يحرك ساقيه ببطء وحواليه
تترنح ساخطة أشباح طيور الصحراء
وتحل الظلمة ثانية. لكني الآن
اعرف أن قرونا عشرين من النوم الحجري
عكرها مهد هزاز فحولها كابوسا
فما هذا الوحش الهائج قد حلت ساعته
جاء أخيرا يتهادى كي يولد ثانية في أرض الميلاد ؟


مختصر عن حياة الكاتب :

وليم بتلر ييتس (1865-1939)


شاعر ومؤلف مسرحي ايرلندي كبير،ولد في دبلن يوم 13 حزيران عام 1865 وتوفي في 28 ك2 1939 .كان ييتس مؤمنا بالاشباح والجنيات وادعى انه شاهد اول شبح في حياته عندما كان في بيت جده في مارفل . حاز ييتس على جائزة نوبل عام 1923 في الادب وعاش اخر حياته في جنوب فرنسا .يعد واحدا من كبار شعراء الانكليزية في أوائل القرن العشرين. نال جائزة نوبل للآداب عام 1923 . تأثر في بداياته بالشعراء الرومانسيين الانكليز وبحركة ما قبل الروفائليين وبالمدرسة الرمزية الفرنسية وكذلك بحركات صوفية وروحانية مختلفة. اشتهر بقصة حبه للناشطة السياسية في حركة تحرير ايرلندا مود غون التي رفضت مبادلته مشاعره حتى أخريات حياته بسبب رفضه موقفها الداعي إلى الكفاح المسلح في حين كان ييتس يدعو إلى تحقيق التحرير بالوسائل السلمية.
من أهم مجاميع ييتس الشعرية ((الخوذة الخضراء)) 1910 ، ((مسؤوليات))1914 ، ((البرج)) 1928 ، ((السلالم الملتوية)) 1929 و((قصائد جديدة)) 1938 .

يثير شعر ييتس إشكاليات عديدة حول علاقته بالحداثة أو بالرمزية أو بحركة "الشعر الحر" free verse عموما ، ويعده بعض النقاد ممثلا للمرحلة الانتقالية بين الحداثة الشعرية وما قبلها مثلما يعد البعض بيكاسو كذلك في الفن. في حين يقارن البعض الآخر قصيدته الشهيرة التي نترجمها هنا برائعة ت. س. اليوت "الأرض اليباب" في ما تقدمه من رؤيا ونعي لانهيار وشيك للحضارة الغربية.



عن القصيدة

تحاول هذه القصيدة ان تقول لنا بنحو غير مباشر وضعية المجتمع عندما يكون خارج السيطرة مما يؤدي الى ان تسود الفوضى فيه .ان صورة الاسد الواردة في هذه القصيدة برأس انسان قد وردت في الكتاب المقدس اذ يشير الاسد الى القدرة على الافتراس مع قوة السلطة بينما يشير الرأس الى العقل ومن دون ذلك العقل ينظر الانسان نظرات فارغة . وتشير القصيدة ايضا الى عودة المسيح مرة ثانية الى الارض كمخلص للانسانية من ادرانها .


هوامش:
يمزج العنوان بين تنبؤ عيسى المسيح بظهوره الثاني كما يرد في الإنجيل (متي، 24) وبين رؤيا يوحنا عن ظهور وحش على النقيض من المسيح(يوحنا،2:18). وفي إحدى رسائل الشاعر ثمة إشارة إلى علاقة القصيدة بظهور الحركة الفاشية.
دولاب الأكوان: يتخيل ييتس إن حركة الصقر تشبه ، أو هي جزء من ، حركة دولاب أو لولب أو مخروط ابتدعه الشاعر ليرمز إلى صراع القوى في العالم. في حال دوران هذه الآلة بشكل متسع تأخذ فيه الأطراف بالتباعد التدريجي عن المركز، يبدأ المركز بفقدان السيطرة عليها. وصورة الصقر في علاقته بمالكه (صقاره كما اجتهدنا في تسميته تمشيا مع استعمال الشاعر الاشتقاقي) هي جزء من هذه الحركة الكونية المتخيلة.
spiritus mundi عبارة اخترعها الشاعر للتعبير عن الهام أو إيحاء من نوع ما يتسلمه الشاعر.
شكل بجسم السبع...: ربما يشير الشاعر هنا إلى أبي الهول.
قرونا عشرين: أي عمر الديانة المسيحية.
أرض الميلاد: بيت لحم في الأصل وقد ارتأينا ترجمتها هكذا بشيء من التصرف .


Summary and Critical Analysis




In The Second Coming poet’s mind was filled with gloom in consequence of the side-spread murder and bloodshed in Ireland in the course of the Easter rebellion of 1916. The Irish civil war that followed the great war of 1914-1919 and various other events in Europe added to that gloom.



The poem is the outcome of a state of mind troubled with ominous forebodings. The title of the poem suggests a new manifestation of God to man. The Christian era draws to its close; now that its ‘great year’ of two thousand years is ending. We do not know what the new shape of things will bed but it must be terror-filled for us by virtue of the simple fact that it will entitle so revolutionary a change.



In the first stanza the poet describes the present state of the world-its political upheavals, the chaos and cynicism of modern civilization, the haphazard brutality of contemporary culture. The first image, of the falcon (hunting hawk) losing touch with its keeper as it flies out of range of his call or whistle, summarizes all this. The fixed point, the central belief or idea, around which our civilization (like a falcon) had revolved (i.e. Christianity) has lost its power, it can no longer hold society in an orderly structure like a wheel around it (a structure which Yeats depicts as a series of gyres, or outward-spiraling circles). Instead, things are flying away, falling apart; our civilization is disintegrating.


In the second stanza the poet declares that all this chaos, confusion and disintegration must surely be the sign of revelation, a “Second Coming” of the Messiah is at hand. And even as he says this, he experiences the extraordinary vision which is the poem’s climax. He sees a vast image out of ‘Spiritus Mundi” (the world-spirit or what the psychoanalyst Carl Jung would call the racial unconscious), a sphinx-like creature, “a shape with lion-body and the head of a man,” moving inexorably across the desert. Having had such a vision, Yeats has had, as he guessed he would, a revelation-“that twenty centuries of stony sleep/Were vexed to nightmare by a rocking cradle”-that is, two thousand years-sleep of pre-Christian man was roused and troubled by the first coming, the coming of Christ. This moves the poet to wonder now, two thousand years later, as he waits for the second coming of such and earthshaking new spirit, “what rough beast, its hour come round at last/ Slouches toward Bethlehem to be born?”
Thus, the Second Coming here is not really a second coming of Christ himself, but of a new figure-in this case cruel, bestial, pitiless-who will represent the new era as Christ symbolized the old. Yeats was sure that the twentieth century, of which he had seen the calamitous beginning-World War on the continent and at home the ‘troubles’-would make the end of the primary, objective Christian civilization, and the beginning of a new antithetical, subjective civilization.


Thus a new, rough beast is going to take Christ’s place in the cradle at Bethlehem, where it will “vex” man’s old sleep to a new nightmare.
The poem is one of those few compositions which can be understood if we have some knowledge of Yeats’ philosophy of history. Yeats believed that history runs in cycle. He equates it with the motion of swiftly rotating gyres or cones. The gyres rotate rapidly round a fixed center. Their circumference widens as they rotate and at last disintegration sets in. The disintegration starts at the circumference and gradually involves the center as well.
Yeats believed that the present cycle of history began two thousand years ago with the birth of Christ. Prior to it here prevailed on the continent the Grecio-Roman civilization which began in 2000B.C. with the mating of god Zeus with Leda. As a sequel to this union, Helen, Castor, Pollex and Clytemnestra were born. The Greico-Roman civilization attained its climax about 1000 B.C. when Homer composed his two epics.


The Grecio-Roman civilization collapsed after enjoying a life span of 2000 years. Christ came and a new civilization was born out of the ashes of the earlier civilization. Likewise, the Christian civilization has nearly run its course of two thousand years, and hence, Yeats believes a second coming is imminent. History repeats itself, albeit with some difference. The present wheel of history has come full circle and a new civilization is coming into being. The birth of the new civilization may strike us the death of the old, its merits may seem to us horrifying, the very idea may be like a dreadful dream. But a change is positively coming and very likely the future is already being formed in some distant region.
Eventually, The Second Coming is based upon the cyclic philosophy of gyres and reincarnation but, allowance being made for this parable convention, can be taken as a direct prophecy of imminent disaster.




INTERPRETATION



Yeats wrote The Second Coming while Europe and much of the rest of the world was trying to recover from World War I. This was surely an important factor for him in writing the poem. Yeats saw great social troubles all around him, and remarks on a world spinning out of control.Line 2 hints at technology progressing beyond mankind's ability to control it. The problem was evident to Yeats 80 years ago, and the problem has worsened since then. Yeats shows his concern that technology has advanced to the point where mankind can do a great deal of harm with relative ease. The world had never seen destruction of the likes of World War I, and most people were shocked at the extensive loss of human life during the war.In the time that Yeats speaks of, the rulers of the world were caught up in imperialism and expanding circles of power to the point where they would do almost anything to accomplish their goals. The ruthless power mongers were outspoken and numerous, and there seemed to be few who dared to speak out against them in the name of peace.



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