Midnight's Children

Throughout Midnight’s Children, Saleem uses the image of a perforated sheet to illustrate how his family and his country is severly fragmented. Before the wedding, his grandparents were a little strange. His grandmother grew up wanting to remain unseen by men. This proved difficult when she became sick, so her family allowed her to be examined by a doctor. The doctor could only view the patient through a seven inch hole in sheet. Over time, the doctor grew to fall in love with the many body parts of his patient (including her blushing bottom); the pair was married. After the wedding, the good doctor realized it was only the parts of the woman he loved—not the whole woman. Saleem’s mother could not love her husband as a whole—instead, she had to break him into parts. She could love the pieces, but not the parts. In addition to these parallels, Saleem and India are handcuffed or chained to one another. Since Saleem is falling apart (cracking up), it can only be assumed that India is falling into pieces as well. And who wouldn’t? This country included so many different fragments of culture and religion that India represents the fragmented history of Saleem and his family.
Now if I could only figure out why Brass Monkey burns up shoes…

Omeros Book 7

I can’t seem to get over Walcott continueally referring to Helen as a panther. Early in book 1, Helen is like a panther when she is selling masks or t-shirts. She looks “just as a pantheress [who] stops swinging its tail to lightly leap into the grass, she yawned” (36). She simply watches the surroundings and swiftly disappears like some large cat. In the next chapter, Helen is provoked and the “claws raked [Achille’s] face in a flash…he fine teeth sawed his knuckles, she clawed at his good clothes” (39). Panthers are thought to be fierce and powerful, yet very elusive. Helen’s description as a panther seems to reveal more about her character than long, drawn-out descriptions. But Walcott, continues to use this image. Throughout her pregnancy, Helen looks like a feline. In one of the last scenes in Omeros, we are brought back to this image of the panther as Helen waits tables since Helen’s “slow eyes approaching you with the leisure of a panther” (322). It gives the audience the impression that the story is not yet over. Helen has the power to erupt once more if she is provoked. It seems to decribe the whole island: if they are provoked, they might rise up and attempt to free themselves from the Western world and its constraints upon the economy and the people.

Omeros Books 5-6

In Book 5, Walcott seems to question authority and why/how a society determines what is acceptable and what is not. In chapter 38, the reader is asked who determines the value of time, money, history… Walcott emphatically declares that all of these things are determined by various groups of people in England. All of these concepts have power because society believes and places value upon it. What is time really? At birth, individuals are not aware of the value of a second, minute, or hour. Children must be taught. Whether we remember as children waiting for the time to pass or as adults we are constantly hounded how much longer it will take, it makes no difference. Time only has value because someone a long time ago came up with this crazy concept and it stuck. Money is the same way (though some people never come to fully understand or grasp the value or lack thereof of money). Walcott recognizes that “the Corn Exchange” is responsible for setting the market or the economy (197). Yet these consepts seem trivial in Omerors. Hector seems to adopt this value system established by the authority in Great Birtain, but his life is not happier. He is still dogged by tourists taking his picture and has to play the part of the ignorant native to win a few pieces of silver from the tourists.

Omeros Books 3-4

In book 2, Walcott introduces a simile in which the conquering party feels like the pope and reveals how the people of the Antilles will become slaves by taking jobs on cruise ships (106-107). Later this concept of re-enslavement becomes more prominent. Walcott depicts several different native groups that over time lose their freedom. He focuses much of his energy upon the Native American tribes like the Cherokee and the Sioux. The Trail of Tears and the many times that the United States government signed false treaties with Native Americans is elaborated upon. In post-colonial studies, America proves difficult to classify. It plays the role of both the conquered and the conquerors. In Omeros, the conquered and their adaptation/acceptance of this role emerges as a motif. The Carribbean lifestyle that Hector, Achille, and Helen have had to adopt seems to parallel the Native Americans. The culture that these island nations once had is forever gone. Achille cannot even remember his name—he states that he has “forgotten”—and its meaning is forgotten as is everything: how could he or any other remember the history and culture of his nation? But Walcott does celebrate the survival of the conquered. These groups were able to grow into a culture which can integrate fragments of history and continue to thrive despite the harsh conditions.

Omeros Books 1-2

Walcott's choice in names for his primary characters seems intentional. It cannot be accidental that Achille, Hector, and Helen appear in Walcott's epics. His use of similes is a departure from many of the Homeric similes found in other epics. Most of these similes are short, and do not carry on like Homer's or Milton's. Early on a man compares himself to a horse. This horse is not the majestic stallion or a strong, valiant steed. Instead, this horse is patient and "rattling its mane or swishing its tail as flies keep circling its sores" occupies its time (22). This is not the image of a predator that most epics would record. Also Achille feels "like a dog that is left to nose the scraps of her footsteps" (38). These are images of the conquered, those that are defeated. Rage, honor, and shame still play a prominent role in this epic like in The Iliad. When Helen considers her current situation and realizes that "Yesterday, all my troubles seemed so far away" (38), I couldn't help but think of Helen in The Iliad. In one of the scenes when she was with Paris, she remembered her past life with Menelaus and how happy she was. She wished she could go back and live like that.

Paradise Lost Books 10-12

The visions Adam sees in Paradise Lost cause him to declare: "Better had I lived ignorant of future, so had borne my part of evil only, each day's lot enough to bear!" (Book 11, lines 763-765). A part of me has always wanted to know what the future has in store, but I'm not sure if that is wise. I wouldn't necessarily want to avoid making "bad" decisions because some choices I have made that might seemed to be unwise, have shaped and molded me into the person I am today. Since I don't know what lies ahead, I admit I am confused at how my life should be. At this time, I'm thinking about what I will do after college. Should I continue on with my schooling and pursue a career? Perhaps at this time, I need to concentrate upon other areas of my life that would challenge me and allow me to grow in other ways, but I don't think I should wait for something that might never be. Adam had that knowledge and wished he had not known what lay ahead for him and his sons. I don't believe his knowledge eased his pain, but only created more. I wouldn't choose to look in any crystal ball even if it might make things easier now. Life has so much pain; I have no desire to anticipate the anguish I have to look forward to.

Paradise Lost Books 8-9

In Books 8 and 9, Milton discusses the relationship of Adam and Eve in detail. In Book 8, Christ explains his rational for creating woman since "the brute cannot be the human consort. They rejoice each with their own kind" (lines 391-393). According to Milton, men and women were designed to be companions to one another. I couldn't help but remember this play by Edward Albee about Martin and Sylvia… Even after five centuries and a sexual revolution, bestiality remains a forbidden topic. I've digressed: moving back to the text, this part of Milton's work seems to be without controversy. At times, Adam and Eve seem to be placed as equals in the garden. Eve was "worthy well [Adam's] cherishing, [his] honoring, and [his] love, not [his] subjection" (book 8, lines 586-570). Adam is not to rule over Eve, but to be her life partner. But I don't see Adam and Eve as equals. Eve's plan to work solo is quickly shot down by Adam; Adam doesn't think her strong enough to withstand temptation. Perhaps in Milton's mind, she wasn't strong since Satan's "guile into her heart too easy access won" (book 9, 733-734). Her actions are "rash" (book 9, line 780). I'm intrigued by the reference to Samson and Delilah. I've always thought Samson a fool to be tricked by the wily woman, but I don't see Eve as that crafty, cunning woman.

Paradise Lost Books 5-7

Milton's Garden of Eden is not like I picture the Garden. Before they tasted the fruit from the Tree of Good and Evil, I have always believed Adam and Eve to be innocent and naïve. It is difficult for me to fathom they would be able to consummate their relationship as Milton indicates (Book 4, line 339), but Eve's dream in Book 5 really pushed me over the edge. Eve dreams that someone is persuading her to eat the fruit. This dream disturbs the couple (lines 130-131); I can't understand why. The pair has no knowledge of evil or good, why would a strange dream disturb like this alarm them? It's a great literary device which has been used in many other epics to foreshadow events to come, but it's difficult for me to suspend my disbelief because I am so familiar with the story. I do not know if readers of other epics struggled with a similar problem regarding The Iliad, The Aeneid, The Lusiads…

In Book 6, the counsel in heaven with God and the Messiah is reminiscent of those in The Iliad and the Aeneid. One line reminded me of Homer. I don't exactly understand the meaning at this point: "War seemed a civil game to this uproar" (lines 667-668). War to the gods in the Iliad and the Aeneid were distractions and games. This battle in heaven is so much more horrible and fatal than any other. The weapons in this battle are certainly more impressive, but it doesn't seem all that different from a battle between the Greeks and Trojans. But like the other epics, God declares: "I have ordained it thus far have suffered that the glory may be thine of ending this great war since none but Thou can end it" (lines 700-703). Just like Zeus, God lays everything out. He knows exactly what will happen and allows things to play out so they can follow his plan.