• The Poetic Dexterity of William Shakespeare: The Iambic Pentameter & the Artistic Skill of Prosody

    William Shakespeare’s works are instrumental for the emergence of some of the most recognisable writings in the hallowed halls of English literature. In addition, William Shakespeare is credited with the development of a number of the most well-known literary techniques. He is responsible for several well-received works of human drama, comedy, and love sonnets, and the legacy of his work lives on to this day in the form of its effect on authors. The bulk of Shakespeare’s well-known plays and tales were written during the latter half of the 16th century. He spent many years savouring writing comedies and historical plays before he discovered his real love: creating tragic and gloomy dramas such as Hamlet and Macbeth.

    Shakespeare’s initial plays are written in the conventional manner that was popular at the time. The use of extended metaphors, parables, and narcissisms, some of which were rather grandiose, was one of his primary storytelling approaches.[1] His writing often came out as verbose and pompous. Shakespeare’s first original comedy, β€œThe Two Gentlemen of Verona”, which was written in 1590, demonstrates a literary style that is underdeveloped and erratic. 

    This article focusses on analysing and detailing in depth the writing style opted by Sir William Shakespeare in a vast majority of his work. This article aims to study the details in the lyrics produced by Sir William and the objective behind the same, by analysing the Iambic Pentameter and the age old poetic skill of Prosody.

    The Iambic Pentameter

    In a line of poetry, an β€˜iamb’ is a foot or beat consisting of an unstressed syllable followed by a stressed syllable, or in another words, a short syllable followed by a longer one. The term β€˜Penta’ means five, and hence pentameter simply means five meters. The Iambic Pentameter is a line of writing that consists of ten syllables in a specific patten of an unstressed syllable, followed by a stressed syllable.

    Playwrights may mimic natural speech patterns in poetry by using iambic pentameter. The rhythm makes the text and the discussion more fluid and genuine. Iambic pentameter, in its simplest definition, is a metrical speaking rhythm indigenous to the English language. Shakespeare probably used iambic pentameter to mimic the pace of daily conversation in his plays, so that his audience would feel as if they were seeing themselves perform.[2]

    The versatility of English iambic pentameter to absorb audible fluctuations in stress without disrupting the pattern’s abstract thread is one of its most often highlighted virtues. To imitate the great artists and writers Wimsatt and Beardsley: β€œIt is practically impossible to write an English line that will not in some way buck against the meter. Insofar as it does approximate the condition of complete submission, it is most likely a tame line a weak line”.[3] It was pointed out that there would inevitably be, and that it was desired to have, some friction between the stress patterns of each line and the abstract pattern of meter.

    The Artistic Skill of Prosody

    One of the major traits of Sir William Shakespeare was his way of using words to manipulate the emotions of his audience, and regulate their attention.[4] This age-old poetic skill in ancient literature is termed as β€œProsody”. Prosody is the study of the acoustic and rhythmic repercussions of words, most often in poetry yet often in prose. The word’s origin in ancient Greece suggests that it may have referred to either a song set to music or the way in which a syllable was stressed.[5]

    A basic terminology under Prosody is the β€œiamb”, which means an unstressed syllable followed by a stressed syllable. This pair of syllables can be in a single word or spread across two. Let us take an example of the above from the piece by Lord Byron, titled β€œShe Walks in Beauty”.

    β€œShe walks in beauty like the night

    Of Cloudless clines and starry skies;”

    Now, in Shakespeare’s use of Iambic Pentameter, you can see how rhythmic complexity is building, as each iamb is one part of a larger structure. For example: Refer to this extract from Shakespeare’s β€œMuch Ado About Nothing” – 

    β€œWhat fire is in mine ears? Can this be true?

    Stand I condemned for pride and scorn so much?

    Contempt, farewell, and maiden pride, adieu!

    No glory lives behind the back of such.”

    It’s the paradigm that Shakespeare (and the vast majority of English poets since Chaucer) preserved. Because it’s easy to read, resonates in your consciousness, and facilitates you to get into a rhythm.

    Keeping in mind the above explained β€œiambic rhythm”, read the following excerpt from King Lear –

    β€œAnd my poor fool is hang’d! No, no, no life!

    Why should a dog, a horse, a rat, have life,

    and thou no breath at all? Thou’lt come no more,

    never, never, never, never, never”

    Now here in the above-mentioned excerpt, if you keep emphasis on the β€œnever, never” then this is something called a β€œtrochee”. The trochee is the opposite of the iamb; it’s a stressed syllable followed by unstressed (DA-dum). You can’t read it like an iamb; it doesn’t work.

    For the same, refer to this excerpt from Macbeth, wherein Shakespeare uses β€˜trochaic tetrameter’ as the main poetic meter, which basically means a line of four trochaic feet. In classical meter, a trochee is a foot with an elongated first syllable and a shorter second syllable; in contemporary English poetry, a trochee is a foot with a stressed first syllable and an unstressed second syllable. In classical meter, a line in tetrameter has four Metra, with each Metron consisting of two trochees for a total of eight trochees. A line containing four trochees in the contemporary meter.[6]

    β€œDouble, double toil and trouble;

    Fire burn and caldron bubble.”

    That concludes our discussion of the trochee and the iamb. You can see how the two flows are distinct from one another. Both of these things are referred to as β€œmetrical feet”, which are literally units of rhythm. Poets rely on linguistic foundations akin to this as the primary source of sustenance and inspiration for their work. But those two things aren’t necessarily incompatible with one another. Shakespeare often blended the iamb and trochee (or, indeed, other metrical feet) to manage the tempo at which we speak or read his works. 

    Now keep all the above discussion in mind, and read the following excerpt which is the Macbeth’s final soliloquy –

    Tomorrow, and tomorrow, and tomorrow,

    Creeps in this petty pace from day to day,

    To the last syllable of recorded time;

    And all our yesterdays have lighted fools

    The way to dusty death. Out, out, brief candle!

    Life’s but a walking shadow, a poor player,

    That struts and frets his hour upon the stage,

    And then is heard no more. It is a tale

    Told by an idiot, full of sound and fury,

    Signifying nothing.

    There’s a lot happening here, but the alternating iamb and trochee rhythms will stand out to you the most. You’ll find yourself in a groove, moving swiftly down a string of iambs or trochees, only to come to a standstill as the meter changes. Like being propelled forward by a force you can’t see while you read. This is something Shakespeare did throughout his strenuous episodes. The speed may be slowed and kept under control by combining metrical feet, which causes the speaker to accentuate certain words.[7]

    β€œTomorrow, and tomorrow, and tomorrow”, is an awkward, slow beginning. It drags on, dovetailing with Macbeth’s meaning.

    We hit a good run here:

    β€œAnd all our yesterdays have lighted fools

    The way to dusty death”.

    But then:

    β€œOut, out, brief candle!”

    We are wrenched away from the flow – almost like a train of thought – interrupted by this sudden, formless shout. Macbeth’s despair comes alive.

    We pick up pace again with:

    β€œThat struts and frets his hour upon the stage,

    And then is heard no more”.

    But then the rhythmic flow starts to go awry. It moves from poetic meter to mere speech, from order to chaos, and ends with:

    β€œSignifying nothing”. The words land.

    Conclusion

    This is prosody, the rhythmic use of language. Shakespeare had complete command of this unseen influence, which directs the feelings and focus of both the presenter and the receiver.

    Shakespeare’s metrical changes, including crescendoing counterpoint, intertwining lines, and everything else, seldom, if ever, transmit meaningful semantic detail to audiences. However, they do provide for a stimulating mental setting, one in which the mind is continually prompted to react to novel input. Substantially unharnessed metrical patterns make up this setting; they don’t provide encoded signals, but they do constitute an autonomous order with their own unique cognitive demands and rewards.

    To some extent, Shakespeare is responsible for shaping contemporary Western language and etiquette, which may explain why Huxley made him the antagonist of Brave New World. His greatness lies in the fact that he skilfully incorporated the themes, motifs, allegories, and metaphors of his many sources, notably his Greek and Latin heroes like Seneca and Ovid, into his poetry and reworked them to create something entirely new.


    [1] Mark Womack, Shakespearean Prosody Unbound, 45 TEXAS STUDIES IN LITERATURE AND LANGUAGE 1, 15.

    [5] X supra note 4.

    [6] X supra note 4, 18.

    [7] X supra note 5.


    [2] Philip C. McGuire, Shakespeare’s Non-Shakespearian Sonnets, 38 SHAKESPEARE QUARTERLY 304, 308.

    [3] William K. Wimsatt & Monroe C. Beardsley, The Concept of Meter: An Exercise in Abstraction, 74 PMLA 585, 590.


    [4] Donald Neil Friesner, William Shakespeare, Conservative, 20 SHAKESPEARE QUARTERLY 165, 167.


    Authored By: Aaditya Bajpai, Student, Maharashtra National Law University Nagpur

    The Poetic Dexterity of William Shakespeare: The Iambic Pentameter & the Artistic Skill of Prosody
  • Oranges and You

    You can find the tiniest bits of romanticism in places or objects or beings, that you might have never thought of before. Yes, Romanticism exists, for as humans, Love is the thing we do the best.

    For you I want to share this cozy evening in a wintered Tokyo, and peel oranges, sharing a half with you and then you asking for the other as well for you want the warmth. I love you for life and still can’t say that for I know I’ll lose you, but here I am wanting to spend more time with you, wanting to peel one more orange with you.

    The greatest lovers in the history of Romanticism have had the opportunity to love in ways they wanted to but did what they had to for they never wanted the love to fail, and I love you.

    “… peeling oranges this … sharing tangerines that … what about cutting and de-seeding pomegranates for the ones you love? the ruby stains on your fingers … fleeting proofs of your undying devotion …”

    Yes, peeling an orange with you today, and everyday is everything this lover of yours has ever hoped or wished, wishes for because you are the most beautiful piece of poetry that I have ever read. You’re the juice to my orange and I shall write poems for you no matter how much time it takes for you to love me.

    All hopeless romantics are idealists, sentimental dreamers, imaginative and fanciful when you get to know them.They often live with rose colored glasses on. They make love look like an art form with all the romantic things they do for their special someone.

    For her. So I speak in a language she doesn’t know.
    β€œJe t’aime. Aujourd’hui. Ce soir: Demain. Pour toujours. Si je vivais mille ans, je t’apparti-endrais pour tous. Si je vivais mille vies, je te ferais mienne dans chacune d’elles”

    I love you. Today. Tonight. Tomorrow. Forev-er. If I were to live a thousand years, I would belong to you for all of them. If I were to live a thousand lives, I would want to make you mine in each one.

    I don’t want to “have” a “conversation” I want to peel an orange and share it with you.

    I love you.
    With love
    aaditya.
  • Mark of All Truly Great Art: The Metaphor of Humanity’s Creative Endeavours

    What is Art? Well, there are two main definitions. Number 1 is any human creative endeavour, whether literature or music or anything else. Number 2 is more specific – the “visual arts”. But the trouble with that second definition of Art, the type we imagine in galleries and museums, is that it never really existed. Galleries and museums are beautiful places for sure, but they can easily make us forget that art almost always had a specific context.

    They might make it seem like art doesn’t have a setting or an objective, both of which are important to understand. That is to say, it wasn’t made with the intention of being shown in a museum where it would be seen, examined, and evaluated as “Art” in isolation. The Benin Bronzes, for example, which can be seen in collections all over the globe, provide a clear illustration of this phenomenon. These were made in the Kingdom of Benin (present-day Nigeria) between the 13th and 18th centuries to serve as palace decorations and as a cultural chronicle of the kingdom’s history.

    This is also true of the Parthenon Friezes, created in about 440 BC by the sculptor Phidias to decorate the brand-new Parthenon in Athens, a temple at the heart of the city. It wasn’t just “art”; it had a place and a function, a symbolic and religious meaning.

    There are less egregious examples. Michelangelo’s Creation of Adam, from about 1511, is one of the world’s most famous images. But it was painted on the ceiling of the Sistine Chapel, a place of religious worship. Seen on its own in cropped images, such context is lost.

    Leonardo’s Last Supper, immortalised in popular culture, is another case in point. This is the image we are accustomed to seeing:

    But, in the 1490s, Leonardo painted it on the walls of a refectory in Milan. This was a dining room where the monks of the convent would come together to eat, with Jesus and the apostles eating right alongside them.

    It even goes for portraits. Like Jan van Eyck’s masterful Arnolfini Portrait, created in 1434 to mark the marriage between an Italian merchant called Giovanni Arnolifini and his wife. Which would then have a place in the couple’s home to remember the occasion of their wedding.

    Michelangelo’s David was originally commissioned to be placed on the roof of Florence Cathedral. But it was too heavy to haul up, so they placed it outside the Palazzio Vecchio in 1504, Florence’s town hall, with that famous gaze directed towards Rome, Florence’s rival.

    And it was only in 1873 that David was moved to his current location in the Galleria dell’ Accademia. Still a symbol of Florentine identity, of course, but somewhat shorn of the original political-artistic statement he once made.

    And then, on a smaller scale, are the great Gothic works of art like the Wilton Diptych, painted in the 1390s for the personal use of King Richard II of England in prayer and worship. This art wasn’t for art’s sake; it had a function.

    While the wonderful Ajanta Murals, painted between about 200 BC and 600 AD in the astonishing rock-cut temples and chambers in Maharashtra, India, record the life of the Buddha, his followers, his teachings. They weren’t just made to be pretty; they told an important story.

    In the the 17th and 18th centuries the “vedutisti”, led by Canaletto, produced magnificent, highly-detailed cityscapes. But these were a sort of pre-photographic souvenir for tourists (usually rich Englishmen in those days) to take home as a memory of the places they’d visited.

    The point here isn’t that art can’t be enjoyed or loved or appreciated without knowledge of its original purpose. Indeed, the mark of all truly great art is to exceed its context and reach a sort of universal truth or beauty which speaks to us directly. But it’s important to remember the link between art and its socio-cultural context; that humanity’s creative endeavours have always had a purpose. Seen in galleries or simply as images we are in danger of separating “art” from the rest of human civilisation.

    What might we imagine was the purpose of the oldest art we know? We can never be sure what prehistoric cave paintings like those in Lascaux, France, from 19,000 years ago, were intended for. But we can guess!

    Because, even though it’s been millennia, we’re still doing the same thing. Why do individuals go through the trouble of decorating their homes? It’s possible that this was the same motivation that drove our ancestors to decorate the cave walls all those years ago. Art not only honors and symbolizes significant events, but it also serves to remind us that we are beings of meaning in addition to biological make-up. Because of this, even the most well-known works of art have a distinct function and setting, whether it be Leonardo da Vinci’s The Last Supper displayed beside the monks at lunchtime or the colorful magnets on your refrigerator. It is not something that exists separate from society; rather, it is an integral element of society. Take for example, the question of whether or not the Statue of Liberty may be considered a work of art. Obviously, this is the case, but there is also “more” to it. Imagine it displayed in a gallery or a museum behind a glass case, similar to how the Benin Bronzes or the Parthenon Friezes are shown.

    Doesn’t seem quite right, does it?

    This post is uploaded and detailed by The CULTURAL TUTOR on TWITTER.

    CHECK HERE
  • The First Book: Spells and Drunkenness, Songs of Mayan Women

    This is the first book created, written, illustrated, printed and bound in paper of their own making, by indigenous Mayan people in nearly 500 years. This book is referred to as β€œConjuros y ebriedades: cantos de mujeres mayas”, which translates to β€œSpells and drunkenness. Songs of Mayan women”. This book of Mayan artists is a collection of spells, hymns, and enchantments. It was originally written in the Tzotzil language, which is a Mayan dialect. The texts were later transcribed and translated by the poet Ambar Past, who said, “We get our ideas from the earth: we copy the fossil of a tropical leaf and the surface of a sea snail.” Elena Poniatowska says, “Conjuros y ebriedades is one of the hundred most beautiful books in the world. The cardboard face breathes, looks through the slits in its eyes, and speaks with its open mouth inside the paper.” One tremendous trait of the book is that if we hold the book in our hands, the eyes look at us. (Refer Image 1)

    Image 1

    The Taller LeΓ±ateros that publishes it, is a community of Mayan artists, founded in 1975 by the poet Ambar Past. His specialty is handmade paper, artist books, serigraphy and engraving (on wooden blocks and similar surfaces), pansey graphics, natural inks, etc. This book, 20 years in the making, records the traditional oral poetry of the local Tzotzil & Tzeltal people. (Refer Image 2).

    Image 2

    The finished volume has 190 pages and 50 silkscreen illustrations by Tzotzil & Tzeltal women. The end papers are recycled paper with palm fronds, logwood and soot added. The three-dimensional cover is cast from paper made of recycled cardboard boxes, corn silk and coffee. Bound in boards covered with handmade brown paper, with a large face in relief representing the Mayan goddess of the desert filling the cover. The final pages are also handmade. Housed in a cardboard box printed with white title on the spine panel. It contains 45 poetic charms, 40 xerographed illustrations, among other various illustrations.

    Image 3

    The monologue is written in Spanish, while the poems are written in Tzotzil and have Spanish translations. About 400000 native Tzotzil Maya people in the Mexican state of Chiapas speak the Maya language Tzotzil. Most people who speak Spanish do so as a second language.

    Image 4

    Most moving of all  is the colophon, with the signature of Ámbar Past, and the signatures, personal marks & thumbprints of all the Mayan women – there are 150 in the collective – who assisted in the transcribing of the poems, and in the making of the book.

    Image 5

    In the words of Ambar Past, β€œThese spells and intoxicants were dreamed by Mayan women from the highlands of Chiapas. The Tzotzil authors of this book do not know how to read. They claim that these songs were given to them by their ancestors, the First Mothers, who keep the Great Book where they keep the spells. Loxa JimΓ©nes LΓ³pes, from Epal Ch’en, Chamula, says that an Anjel, daughter of the Owner of the Caves, began to speak in his ear and then in a dream showed him the Book with all the words of the songs”.

    Ambar Past

    *The rights to all images belongs to its owners.

    This article is researched and summarised by Aaditya Bajpai*

  • Nothing

    My love for you still whispers,
    hoping that someday, it shall be heard.
    And now, when it’s all said and done;
    grief is the price that we pay for love.
    (nothing, lines 27-30, aaditya bajpai)
  • Yearn

    Stars faded away, and even
    the wind was mourning that night.
    The elements of the universe, too
    cried, when you went out of my sight.
    Seeing me yearn for you, even
    the moon bled in my plight.
    -aaditya
  • Butterflies

    I see me in you, with you, and for you.
    You’re the chaos in my mind,
    and in your love, I sink.
    You’re the poem in my heart,
    and my love for you is the ink.
    (Butterflies, Lines 35-38, Aaditya Bajpai)
  • The Unadvised Writings

    I am so happy to share with you all that my book titled “The Unadvised Writings” is now published by Notion Press Publishing Company under the ISBN number 9781684878741. This book is a collection of poems written by me. I had started writing when I was in 9th standard and since then I have been dreaming that one day I will definitely publish my own book.
    I want to thank the publishing house for helping and guiding me through the whole process. I also want to thank my family and friends, because without them and their support, all this would not have been possible.

    You can purchase the book from the website of the Publisher through this link – https://lnkd.in/eESCS-PN

    The book is also available on Amazon – https://lnkd.in/eD87RFbn
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