Showing 2761 - 2770 of 2865 Literature annotations
The Birth, appropriately, is the last of the three birth-cycle poems in The Annals of Chile, Muldoon's latest collection. The three together (all annotated in this database--see Sonogram and Footling) celebrate three aspects of the gestation and delivery of the poet's new daughter.
Beginning with the poet's donning a scrub suit ("lime-green scrubs"), the poem quickly explodes into a festive pyrotechnics that reminds one of Gerard Manley Hopkins and Joyce: ". . . the windlass-women ply their shears / and gralloch-grub / for a footling foot, then, warming to their task, / haul into the inestimable / realm of apple-blossoms and chanterelles and damsons / and eel-spears. . . . "
It takes courage and skill to carry off such a verbal tour de force but Muldoon aptly does so, charging the poem with the newness, sheer power of wonder, and joy of loving a thing for itself that his daughter's birth means to him. This is a joyous poem that can almost visibly demonstrate to students how poetry gets its job done. It may even make more than a few try their hand.
Summary:Paul Muldoon is one of Ireland's most prominent poets. He is a poet's poet, celebrating language, Irish culture and Ireland in almost every word. In "Footling", "Sonogram" (the preceding poem), and "The Birth" --all from his latest collection, The Annals of Chile--Muldoon is apparently chronicling the recent growth of his family in a poetic triptych of power and inventiveness. "Footling" describes the seeming reluctance of the poet's daughter to venture forth and breach the "great sea-wall" in order to "take a header" into the great "ground swell (italicized) of life." See this database for annotations of Sonogram and The Birth.
Summary:The narrator lies in a hospital room, across the hall from the entrance to the Intensive Care Unit. He imagines what goes on beyond that door--"beep-machines, a blur / of women and men in white frocks." He wishes that he had a better, less frightening view of the world. Staring at the door, however, he sends his wish to the Intensive Care patients "that your lives be again and again / limned by dawn."
Summary:Tod Friendly awakens from death, rejuvenates, and becomes a surgeon. In New York he becomes John Young. He travels to Lisbon and a privileged existence as Hamilton de Souza. He leaves Lisbon for Salerno, then Rome. As Odilo Unverdorben he travels north to Auschwitz Central where he resumes his surgical career and conducts research. Through this time he has a series of affairs until he joins his wife. Their daughter dies, they marry, then court. Odilo works as a doctor, then attends medical school. He joins a youth organization and lives with Father and Mother. Finally, he enters Mother.
Summary:In Montaigne's final essay he expounds upon the results of his long search for self knowledge via life experience. He uses disease, health, medicine and doctors as prime arenas for demonstration of what he has learned from living. On physicians: to be a "right" physician, one must have experienced every illness, accident or mishap one seeks to treat. On going to stool: to have a right bowel movement, one must have peace, quiet, punctuality and privacy to avoid unruliness of the belly. On treatment: "I hate remedies that are more troublesome than the disease itself." On the most preferable ailments: here the essayist writes of the advantages of stone: that is, the agony always ends, the disease does not portend death or worse, the sufferer spends more time feeling well than hurting, and it has political advantages for allowing a show of stoicism. And there is more.
This short narrative, delivered in the first person by the protagonist, George Dedlow, is a summary of the fictive experience of a wounded Civil War Captain. George's training as a surgeon was interrupted by the war and he entered the Union Army as an infantry officer. He was shot by musket in both arms, resulting in the amputation of one at the shoulder. After rehabilitation, he returned to the battlefield, only to lose both legs at mid-thigh and subsequently the remaining arm to infection.
The remainder of the story is that of a trunk, a body and head without extremities, who experiences all the manifestations of the phantom limb syndrome. The final episode is an encounter at a seance during which Dedlow is transiently reunited with his missing legs.
Originally a three-part series in the New Yorker, this is an account of McPhee's six months of observing rural family doctors in Maine. It is both an engaging portrait of a kind of family practice increasingly rare in America, and implicitly an argument that those involved in professional medicine consider the tradeoffs in choosing between urban, high-tech, specialization and rural family practice where they know whole families in the context of community over time.
The narrative, based on interviews with physicians, some patients, and observations of clinical encounters, follows the daily routines and decision-making of several rural practitioners who consciously chose against the more lucrative, prestigious option of urban private practice, specialization, or academic medicine.
The story begins with Dr. Frank Rapallo's son recalling his father's funeral and then progresses with a series of vignettes that show us who Dr. Rapallo was and how he died. Rapallo was an old time doctor who loved his work and whose patients told him "everything."
The boy was only seven when his father had radiation treatment for a cancer of his shoulder; subsequently, he had surgery to try to save the arm, but this left a hole "big enough to fit my hand." The hole never healed. He lost the arm anyway, but continued to perform operations with the assistance of Matthew, his young Japanese partner. The son reflects on his father's experiences in World War II--he was profoundly moved by the destruction in Japan and by the courage of Japanese physicians.
A strong, dedicated doctor, Rapallo was painstakingly honest, both with his patients and himself. In the end, he developed an incurable infection in his incurable wound. With characteristic dignity, Dr. Rapallo set about doing his last things--seeing patients for a few hours, visiting with his old friend Finch--and then in the evening took the contents of the vial he had prepared, and died.
Uncle Jimmie is slowly dying of cancer, "the rat that gnawed away behind his ears." Jimmie believes that cancer is part of nature and must, at some level, be accepted. At first he permits surgery--they removed his ear and cheek and upper lip--but he eventually concludes, "Stop cutting . . . let / me go to earth and snow and silver trees." However, Aunt Flo will not let him go; she reads St. Paul and prays for his recovery.
Next the surgeons remove Uncle Jimmie’s tongue (without his consent?), but his eyes "kept pleading: Stop the cutting, let me go . . . ." So then they removed his eyes. Finally, "a specialist / trimmed away one quarter of his brain ... " Jimmie is left with no memory, lying in bed among his tubes, while Auntie Flo "comes every day / to read to bandages the Word Made Flesh, / and pray, and pay the bills . . . . "
This poem is in the voice of a faith healer who calls upon the reader to witness the marvels of God's healing power, a holy power that shows the terrible evil embodied in the theory of evolution: "Darwin's demon apes of hell / howl the name of blasphemy." The narrative centers on a young boy with diabetes, whose father brings him to be healed. He and his father prayed and their faith grew strong; "he threw away the pills, those ugly / relics of his doubt-- / and the boy cried out, rejoicing!"
Later, though, during the night, the boy became ill again and begged his father for the pills. But the congregation prayed and the father's faith held . . . and the boy died. The healer rejoices, though, because "he is not dead--the boy / only sleeps in the Lord." The healer believes the child died because " Darwin's great beast" rose that night and "passed his hand over the boy's / sick faith."