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Working from the original Persian sources, translators and scholars David and Sabrineh Fideler offer faithful, elegant translations that represent the full scope of Sufi poetry. These concise, tightly focused meditations span only a few lines but reveal worlds of meaning. The poems explore many aspects of human life and the spiritual path, but they center on the liberating power of love.
This book explores the different functions and metaphorical concepts of alchemy in fourteenth- and fifteenth-century Middle English poetry and bridges them together with the exempla tradition in late medieval English literature. Such poetic narratives function as exemplary models which directly address the ambiguity of medieval English alchemical practice. This book examines the foundation of this relationship between alchemical narrative and exemplum in the poetry of Gower and Chaucer in the fourteenth century before exploring its diffusion in lesser-known anonymous poems and recipes in the fifteenth century, namely alchemical dialogues between Morienus and Merlin, Albertus Magnus and the Queen of Elves, and an alchemical version of John Lydgate’s poem The Churl and the Bird. It investigates how this exemplarity can be read as inherent to understanding poetic narratives containing alchemy, as well as enabling the reader to reassess the understanding and expectations of science and narrative within medieval English poetry.
Focusing on the necrophilic dimension of Pound's poetry and the inflections of materiality enabled by the modernist image, Tiffany finds a continuum between Decadent practice and the avant-garde, between the image's prehistory and its political afterlife, between the "corpse language" of Victorian poetry and a conception of the "radioactive" image
Poetry makes sense of life; it offers us truths; it brings us unimagined worlds; and it liberates our pain. In moments of great joy or sadness it is poetry which says the impossible, ensuring that the poignancy and loveliness of our humanity never passes into nothingness. Great Art belongs to everyone; thus, it is crucial that we continue the dialogue between ourselves and the poems. It is in this dialogue that we witness the alchemy of poetry: the way it transmutes from a language form and feature to a universal elixir. What is the point of living if there is no Art? And poetry is the most concentrated of all Art. It is the oldest of all literary forms. Poetry offers ritual and cadence: sacrifice and secrets. It is audacious and disturbing but always - and this applies to all great poetry - yours. Mine. Ours. So, we read poetry to face the truth. To stand there and dig in, to stumble over words we don't get, to find a phrase that flicks a light on in our memory, to cat-paw over and over an image that was laid down long ago. Most of all, we read poetry to remind ourselves of what really matters: to witness the soaring light that tears up our small lives.
Explores the role of poetry as a transfigurative process
Unlike most other studies of alchemy and literature, which focus on alchemical imagery in poetry of specific periods or writers, this book traces the figure of the alchemist in Western literature from its first appearance in the Eighth Circle of Dante's Inferno down to the present. From the beginning alchemy has had two aspects: exoteric or operative (the transmutation of baser metals into gold) and esoteric or speculative (the spiritual transformation of the alchemist himself). From Dante to Ben Jonson, during the centuries when the belief in exoteric alchemy was still strong and exploited by many charlatans to deceive the gullible, writers in major works of many literatures treated alchemists with ridicule in an effort to expose their tricks. From the Renaissance to the Enlightenment, as that belief weakened, the figure of the alchemist disappeared, even though Protestant poets in England and Germany were still fond of alchemical images. But when eighteenth-century science almost wholly undermined alchemy, the figure of the alchemist began to emerge again in literature--now as a humanitarian hero or as a spirit striving for sublimation. Following these esoteric romanticizations, as scholarly interest in alchemy intensified, writers were attracted to the figure of the alchemist and his quest for power. The fin-de-siecle saw a further transformation as poets saw in the alchemist a symbol for the poet per se and others, influenced by the prevailing spiritism, as a manifestation of the religious spirit. During the interwar years, as writers sought surrogates for the widespread loss of religious faith, esoteric alchemy underwent a pronounced revival, and many writers turned to the figure of the alchemist as a spiritual model or, in the case of Paracelsus in Germany, as a national figurehead. This tendency, theorized by C. G. Jung in several major studies, inspired after World War II a vast popularization of the figure in novels--historical, set in the present, or juxtaposing past and present-- in England, France, Germany, Italy, Brazil, and the United States. The inevitable result of this popularization was the trivialization of the figure in advertisements for healing and cooking or in articles about scientists and economists. In sum: the figure of the alchemist in literature provides a seismograph for major shifts in intellectual and cultural history.
The Poetry Handbook is a lucid and entertaining guide to the poet's craft, and an invaluable introduction to practical criticism for students. Chapters on each element of poetry, from metre to gender, offer a wide-ranging general account, and end by looking at two or three poems from a small group (including works by Donne, Elizabeth Bishop, Geoffrey Hill, and Nobel Laureate Derek Walcott), to build up sustained analytical readings. Thorough and compact, with notes and quotations supplemented by detailed reference to the Norton Anthology of Poetry and a companion website with texts, links, and further discussion, The Poetry Handbook is indispensable for all school and undergraduate students of English. A final chapter addresses examinations of all kinds, and sample essays by undergraduates are posted on the website. Critical and scholarly terms are italicised and clearly explained, both in the text and in a complete glossary; the volume also includes suggestions for further reading. The first edition, widely praised by teachers and students, showed how the pleasures of poetry are heightened by rigorous understanding and made that understanding readily available. This second edition — revised, expanded, updated, and supported by a new companion website - confirm The Poetry Handbook as the best guide to poetry available in English.
Tropes and the Literary-Scientific Revolution: Forms of Proof argues that the rise of mechanical science in the seventeenth century had a profound impact on both language and literature. To the extent that new ideas about things were accompanied by new attitudes toward words, what we commonly regard as the “scientific revolution” inevitably bore literary dimensions as well. Literary tropes and forms underwent tremendous reassessment in the seventeenth century, and early modern science was shaped just as powerfully by contest over the place of literary figures, from personification and metaphor to anamorphosis and allegory. In their rejection of teleological explanations of natural motion, for instance, early modern philosophers often disputed the value of personification, a figural projection of interiority onto what was becoming increasingly a mechanical world. And allegory—a dominant mode of literature from the late Middle Ages until well into the Renaissance—became “the vice of those times,” as Thomas Rymer described it in 1674. This book shows that its acute devaluation was possible only in conjunction with a distinctively modern physics. Analyzing writings by Sidney, Shakespeare, Bacon, Jonson, Brahe, Kepler, Galileo, Hobbes, Descartes, and more, it asserts that the scientific revolution was a literary phenomenon, just as the literary revolution was also a scientific one.
Diane di Prima: Visionary Poetics and the Hidden Religions reveals how central di Prima was in the discovery, articulation and dissemination of the major themes of the Beat and hippie countercultures from the fifties to the present. Di Prima (1934--) was at the center of literary, artistic, and musical culture in New York City. She also was at the energetic fulcrum of the Beat movement and, with Leroi Jones (Amiri Baraka), edited The Floating Bear (1961-69), a central publication of the period to which William S. Burroughs, Jack Kerouac, Allen Ginsberg, Charles Olson, and Frank O'Hara contributed. Di Prima was also a pioneer in her challenges to conventional assumptions regarding love, sexuality, marriage, and the role of women. David Stephen Calonne charts the life work of di Prima through close readings of her poetry, prose, and autobiographical writings, exploring her thorough immersion in world spiritual traditions and how these studies informed both the form and content of her oeuvre. Di Prima's engagement in what she would call “the hidden religions” can be divided into several phases: her years at Swarthmore College and in New York; her move to San Francisco and immersion in Zen; her researches into the I Ching, Paracelsus, John Dee, Heinrich Cornelius Agrippa, alchemy, Tarot, and Kabbalah of the mid-sixties; and her later interest in Tibetan Buddhism. Diane di Prima: Visionary Poetics and the Hidden Religions is the first monograph devoted to a writer of genius whose prolific work is notable for its stylistic variety, wit and humor, struggle for social justice, and philosophical depth.