Showing 501 - 510 of 629 annotations tagged with the keyword "Children"
The epigram of this poem is a quotation from The Aeneid in which Virgil describes the infants seen by Aeneas at the entrance of hell. The babies had been "torn from their mothers' breasts" and died before their time. This 96-line poem (24 quatrains) begins with the observation that there has never been a poem written in praise of an antibiotic. Poets waste their time on "emblems" rather than the "real thing."
At this point Sappho appears and conducts the author down into hell, which is somewhat like "an oppressive suburb of the dawn," and she peers across the river to see hordes of women and children who had died of cholera, typhus, croup, and diphtheria. Sappho tells her that these women should not be defined as ciphers--court ladies or washer women--but rather as women who once "stood boot deep in flowers once in summer / or saw winter come in with a single magpie / in a caul of haws." The dead were once real people with their own life stories; real women, rather than aging statistics. The author will remember "the silences in which are our beginnings." [96 lines]
In the first section of the book ("Rejected Prayers"), Liveson proves that the prayers were not rejected; rather, they resulted in a group of thoughtful and moving poems. These poems speak eloquently of suffering patients, especially the elderly and neurologically compromised; for example, "Jenna," wearing her "diapered dress" (p. 16), "Sonnet to Sarah," who "lets her fingers trace the pattern on the wall," (p. 20), and the patient in "Praxis," whose "smile was rare but even" (p. 21).
These poems also speak passionately of social and historical pain, and of injustice writ large. Some of the most powerful are in the section called "Before the Plaster Sets," with which the book ends: "My First Death" (p. 63), "Holocaust Torah" (p. 66), and "Yom Kippur, 5760--Musaf" (p. 68).
The latter poem is a kind of contemporary re-envisioning of Allen Ginsburg’s 1956 poem "America." Jay Liveson writes, "Yom Kippur, this is serious. We sit here / hoping to somehow tune the engine / or at least check the map." Is tuning the engine enough? Perhaps we are fooling ourselves; much more needs to be done. How can we be content to sit and tune the engine in this unjust world? Perhaps the poem that speaks this theme most eloquently is "Statistical Causes of Traumatic Shock Syndrome in Gaza--Chart VII" (p. 72).
The poem, a domestic epic, employs the convention of in medias res. The central issue, the death of a child, has not been addressed by the parents whose lives are in strange suspension. A staircase, where the action of the poem occurs, symbolizes both the ability of husband and wife to come together and the distance between them.
In their first discussion of this traumatic event, readers learn that the child was buried in the yard by the father during the New England winter, while the mother watched from a window in the staircase landing, stunned by her husband's steadfast attendance to the task. His energy and "carelessness" at a time when she was shaken and immobilized by grief was incomprehensible and infuriating. The husband, meanwhile, has grieved in a different way, reconciling the death of his child to fate and the caprices of nature.
When the poem opens, their separate interpretations and feelings finally are expressed, and each is surprised by what the other says. The husband speaks from the bottom of the stairs, she from a step just above the landing. Significantly, they don't come together on the architectural bridge and, when the poem concludes, readers are not assured that this marriage will regain the closeness it might have had prior to the child's death. The highly dramatic poem underscores the impact of loss and the need for communication or discussion of loss by those involved. When no reconciliation occurs, the loss intensifies to become destructive.
Summary:The poet addresses Margaret, a young child, who grieves over the falling of leaves at Goldengrove and the turning of seasons. She may not now be able to understand or name the source of her grief. When she gets older, though, and learns more of the world ("such sights colder / By and by . . . "), she will become less sensitive to external things and more aware of the true loss in human life--the loss of oneself. "It is the blight man was born for, / It is Margaret you mourn for."
Summary:This poem concerns the poet's painful loss of his infant son: "a brown berry gone / to rot just two days on the branch . . . . " The anguish is raw and fierce. Throughout the poem emotion and music are intertwined. The poet reaches for a way to deal with his grief and finds a "music great enough" to offer solace and understanding: jazz.
Summary:A doctor is called to the home of a poor, immigrant family. A beautiful little girl is quite ill. As diphtheria has been going around, the doctor attempts to examine her throat. The girl, however, won't open her mouth. She fights him off and all attempts to cajole her into compliance fail. Yet, the doctor is resolved to see that throat. He forces the girl's father to hold her down, while he manages to wrest open her mouth after a long battle. She does, in fact, have diphtheria.
Summary:A child recalls waltzing with his drunken father. His papa's breath stank of whiskey, his moves were clumsy and borderline abusive, and the son's love and fear caused him to cling to his father "like death."
Summary:No loud noise will wake the author's son ("For I can snore like a bullhorn . . . "), but the "stifled come-cry" of his parents' making love brings him to their bedroom, where he "flops down between us . . . his face gleaming with satisfaction at being this very child." The parents look at one another and "touch arms across his little, startlingly muscled body."
The life cycle of a townspeople and of one ignored couple, lyrically rendered in nine short stanzas. To stunning effect, Cummings employs reversed word order, almost-but-not-quite-nonsense sentences, play on words, and repetition. We get the coming and going of the seasons; the leading of lives, circumscribed, sometimes small-minded, monotonous.
But there is also yearning and dreaming, marriage, children, joy and hope. It may take several readings to realize that woven into the description of the townsfolk is the tale of a man and a woman, "anyone" and "noone", ignored or even reviled by everyone else. Only "children guessed" that they were falling in love--that "anyone’s any was all to her . . . . " Time passes, they die, they are buried next to each other, they become part of the earth and of the cosmos, "all by all and deep by deep . . . Wish by spirit and if by yes."
The speaker begins by declaring that "Abortions will not let you forget," and goes on to problematize the question of aborted life. These are "singers and workers who never handled the air" and whom the mother ("you") "will never scuttle off ghosts that come." The speaker has heard in the wind the voices of her "dim killed children" and has suffered because of it.
She unequivocally looks at the fact that the children have been killed, cut off from life before having a chance to experience it. The speaker meditates (in direct address to the children) on the "crime" and whether it was hers or not, saying that "even in my deliberateness I was not deliberate," and declaring that despite her having "stolen" their births and names, that "I loved you all."