Engin Yurt
Published: 2018-09-01
Total Pages: 50
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Maybe this fulfilling-ness will be out of what Shelley had intended while he was writing this ode and so it (fulfilling-ness) will be so far away and irrelevant the very nature of the ode, but still I claim the reading will be much closer to its (the ode‘s) source. But how can this happen? How is it possible that an interpretation can be closer to the source of what it interprets while it (interpretation) is so far away the nature of what it interprets? Frankly speaking, these are hard questions. Ones maybe will never be answered rightly, maybe not even replied truly. But still, there‘s a claim in here so at least it must be tried to wrong in some sense. But before any attempt to wronging, one must see for sure what is the nature of this ode. So, it can after be shown that, when the claim arrives, the source and the nature of the ode are holding hand in hand, or they are not far away from each other but they dwell very near and nearing-ly. And for all this, one must enter the ode‘s path and read the ode from the beginning to the end, several times or as much as it is needed. So in here, there‘s not much to say that other interpreters didn‘t say. But the real relation that the other interpreters had missed is between the wind and these colors. In sixth line, the ode tells that wind carries them to their bed. In here, one must pay attention to the word ―bed‖. This word etymologically shelters the sub-meanings like ―to dig, to pierce‖. And these verbs are very powerful verbs. They have the same sense like the verbs ―to penetrate, to permeate‖. They are more powerful words. These words and verbs get their power from their tastes of intimacy. What is piercing or penetrating or permeating is what is inside, what gets inside, what enters within, what nears. That‘s the reason why, a bed is a special place for each person only. A bed is not just a sleeping and resting place or tool. A bed bears the expectation of being-most-welcoming. But still when a visitor or a guest comes to a house, he/she isn‘t welcomed or shown hospitality in bedroom. People use living room or guest room for that occasion. Because its (bed‘s) being-most-welcoming, particularly only needs, calls its owner. Its owner isn‘t the one who uses the bed regularly, or who bought it or who sits on it or who when the times come, sleeps on it. When two or three friends (mostly little girls) meets in a friend‘s house for a sleep over, they mostly spend the time not in living room or somewhere else in the house but in friend‘s room, usually on or near the bed. No matter if they talk about something or play a game or else, they do it on or around the bed. Because they don‘t just spend some time somewhere, but they share and create intimacy, while they are talking in each other and strengthening bonds of friendship, what they do actually is digging in their own soul and penetrating in others and let others penetrate in them. What they do actually is answering the call of the bed. And from another angle but with the very same reason, couples, lovers spend their night in the same bed together. Because a bed, as a most-welcoming, is where and what the digging to soul, or self happens most. When his/her little girl or boy falls asleep somewhere else, a father or a mother carries his/her child to his/her bed. This ―carrying little child to his/her bed‖ scene is one of the rare, obvious, stark images of the bed as a most-welcoming. Because when the mother or father puts the child into his/her bed, it embraces him/her. It is something essentially different from going to bed when it‟s sleeping or rest time. When someone goes to his/her bed to sleep or to rest or to watch a movie with his/her notebook and potato chips and coke, the bed is usually caught unprepared. (In here, I don‘t mean it‘s untidy, being-untidy merely means something just physical. I more mean, it is about to be used as it is just some unsacred, ordinary place or tool enough comfortable. The character that has been given to it, is just something so far away from its –bed‘s- own deepest meaning, essence.) There‘s no time for it to prepare to become most-welcoming and embraces the one who is about to sleep or to rest or to whatever to do in it. That‘s the reason why, it‘s (bed‘s) true owner is the one who inclines to it, to its call, to its essence‘s call. Beside those, when someone falls asleep somewhere else, one might wake him/her and tell to go to his/her bed. It is because as the most-welcoming, a bed is where a person belongs while sleeping. Not because it is most comfortable place for a sleeping one (everyone knows how comfy is falling-asleep and sleeping on a living-room couch in front of television) but because a person is truly with himself/herself only while sleeping in most-welcoming. There‘s no more actual ―around‖ for a sleeping one. There‘s no ―place‖ as a human being can and necessarily does be in it and also be it, like before in moments of being-awake. There‘s no more matter subject-object dualism. The time or the space can‘t behave as the same way that they behave to the awakened ones. This is the only time he/she can see, listen, hear, touch, connects with the sense of there‟s no within/inside or outside. There‘s no difference between these two. There are no sides. There‘s no ―there-is-ness‖ or ―being-there-ness‖. Of course there‘s also no conscious subject, or mind or a self to act these, but it doesn‘t matter, because firstly, consciousness or/and unconsciousness (or the other ones that has named just before) do not and can‘t hold the whole selfness in their hand, (because as it is said in philosophy histories before; a subject, a self is built on the sense/realization/creation of these sides) and secondly, the phenomenological and hermeneutic interpretation of sleep-in-most-welcoming is/includes so much more than what a word, language, thought, thinking is able to carry. Just to be clear, it has to be mentioned here that this is not the any kind of interpretation of sleeping itself. I‘m not interested in or talking about sleeping. This is about sleeping-in-most-welcoming. One can desire, need to sleep so profusely and then sleep in his/her most comfortable bed for hours and days and this can keep on for the rest of his/her life but might never sleep-in-most-welcoming. And in following these, now one can say that those ―touches, listening, hearings, connections‖ are actually a digging, a permeating. A kitchen is a kitchen because one cooks in it (the word ―kitchen‖ comes from the Latin word coquina, which comes from the Latin verb coquere, ―to cook‖). A lavatory is a lavatory because one can wash his/her hands, face etc. (the word ―lavatory‖ comes from the Latin verb lavare, ―to wash‖). And a bed is a bed because one can penetrate, permeate, pierce to himself / herself in it (or to the other owners‘ selves near or in it). The one who is, -/in/with/around/near the most-welcoming, is actually a digger, a piercer, a penetrator, ―a permeate-r‖. So, when Shelley tells that the west wind is what/who brings, carries them to their wintry beds, the poem doesn‘t mean to just the say/create/bear the motional image of ―as the wind blows, leaves moves around in the air and then land/fall in snowy ground, earth‖ but it also means to indicate the hidden meaning of bed, as the one who carries to bed, being near the bed. Of course he didn‘t think the things that have been being told in this article for the last three pages, but it doesn‘t matter, because the ode did think of these. It thought of these just to share the secret about west wind with the reader, interpreter and also with the very poet that write it. But I don‘t think Shelley heard his own ode‘s voice, call.
