I
O WILD West Wind, thou breath of Autumn's being |
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| Thou from whose unseen presence the leaves dead |
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| Are driven like ghosts from an enchanter fleeing, |
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| Yellow, and black, and pale, and hectic red, |
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| Pestilence-stricken multitudes! O thou |
5 |
| Who chariotest to their dark wintry bed |
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| The wingèd seeds, where they lie cold and low, |
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| Each like a corpse within its grave, until |
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| Thine azure sister of the Spring shall blow |
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| Her clarion o'er the dreaming earth, and fill |
10 |
(Driving sweet buds like flocks to feed in air) |
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| With living hues and odours plain and hill; |
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| Wild Spirit, which art moving everywhere; |
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| Destroyer and preserver; hear, O hear! |
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II
Thou on whose stream, 'mid the steep sky's commotion, |
15 |
| Loose clouds like earth's decaying leaves are shed, |
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| Shook from the tangled boughs of heaven and ocean, |
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| Angels of rain and lightning! there are spread |
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| On the blue surface of thine airy surge, |
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| Like the bright hair uplifted from the head |
20 |
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| Of some fierce MĂŚnad, even from the dim verge |
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| Of the horizon to the zenith's height, |
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| The locks of the approaching storm. Thou dirge |
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| Of the dying year, to which this closing night |
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| Will be the dome of a vast sepulchre, |
25 |
| Vaulted with all thy congregated might |
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| Of vapours, from whose solid atmosphere |
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| Black rain, and fire, and hail, will burst: O hear! |
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III
Thou who didst waken from his summer dreams |
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| The blue Mediterranean, where he lay, |
30 |
| Lull'd by the coil of his crystĂ lline streams, |
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| Beside a pumice isle in BaiĂŚ's bay, |
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| And saw in sleep old palaces and towers |
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| Quivering within the wave's intenser day, |
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| All overgrown with azure moss, and flowers |
35 |
| So sweet, the sense faints picturing them! Thou |
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| For whose path the Atlantic's level powers |
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| Cleave themselves into chasms, while far below |
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| The sea-blooms and the oozy woods which wear |
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| The sapless foliage of the ocean, know |
40 |
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| Thy voice, and suddenly grow gray with fear, |
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| And tremble and despoil themselves: O hear! |
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IV
If I were a dead leaf thou mightest bear; |
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| If I were a swift cloud to fly with thee; |
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| A wave to pant beneath thy power, and share |
45 |
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| The impulse of thy strength, only less free |
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| Than thou, O uncontrollable! if even |
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| I were as in my boyhood, and could be |
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| The comrade of thy wanderings over heaven, |
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| As then, when to outstrip thy skiey speed |
50 |
| Scarce seem'd a visionâI would ne'er have striven |
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| As thus with thee in prayer in my sore need. |
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| O! lift me as a wave, a leaf, a cloud! |
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| I fall upon the thorns of life! I bleed! |
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| A heavy weight of hours has chain'd and bow'd |
55 |
| One too like theeâtameless, and swift, and proud. |
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V
Make me thy lyre, even as the forest is: |
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| What if my leaves are falling like its own? |
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| The tumult of thy mighty harmonies |
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| Will take from both a deep autumnal tone, |
60 |
| Sweet though in sadness. Be thou, Spirit fierce, |
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| My spirit! Be thou me, impetuous one! |
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| Drive my dead thoughts over the universe, |
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| Like wither'd leaves, to quicken a new birth; |
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| And, by the incantation of this verse, |
65 |
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| Scatter, as from an unextinguish'd hearth |
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| Ashes and sparks, my words among mankind! |
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| Be through my lips to unawaken'd earth |
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| The trumpet of a prophecy! O Wind, |
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If Winter comes, can Spring be far behind?
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70 |
Comments (3)
Kristen Williams said
at 6:13 pm on Mar 19, 2009
There is a great deal of Biblical references in this poem. Most obviously, the West Wind can be viewed through a Biblical-lens as the Holy Spirit; particularly with names such as "Wild Spirit" (13) and "Spirit" (61) and with references such as "unseen presence" (2).Additional references to the Trinity include hints about Jesus - "thorns of life" that cause him to "bleed" (54) invokes the image of the crown of thorns that Jesus was forced to wear which, with bleeding...and dying, led to life. The inclusion of "flocks" (11) seems out of place in the third stanza, but it could also be a mention of people as Jesus' flock, as we are moved over a "dreamless world" by the West Wind. God can be assumed from "wanderings over heaven" (49), a "vision" (51) that can hardly be put into words, and an answer to his "prayer" (52); as well as the entire line 41 where the Bible as told us that God's voice is all we can handle - and barely at that - because of his awesomeness. (Pushing it would be linking the three foci in the poem (leaves, clouds, water) to the Trinity.)
Angels are also mentioned both flat-out (18) and potentially as the "winged seeds" (7) that lie and wait for the breath of Spring to awaken them (possibly seen as humans living now, waiting for the breath (Word of God) to save them and allow them to Heaven (...potential angels..)).
Lastly, words utilized by Shelley can also be applied to a Biblical frame. "Azure" is mentioned twice in the poem (9 and 35) adding extra emphasis to the choice. In a Lexicon of Poetic Language (John Milton) this word can mean the "unclouded vault of heaven." Even the language he uses resembles Hymnals: "thou," "thine," and "art."
Ending with "the trumpet of a prophecy" (69) that wakes the earth, there is potential that the prophecy is the return of Jesus - explained in the last stanza as the "Spring" (rebirth, renewal) that will occur after this period of lonely, freezing, deathly "Winter" (70).
~Kristen Williams
Myung keun Shim said
at 3:15 am on Mar 20, 2009
I would like to discuss about the change in tone and also the change in the metaphoric meaning of the'wind' itself in the V section. The wind in the previous sections were kind of like the spirit in human morals and also seemed liked the 'Holy Spirit" in the biblical sense. In the V section, the meaning for 'wind' changes from such. The 'wind' is ina sense the poet' own sense of spirit or artistic inspiraton. He describes the transformation and his progress in art through the season winter. "Drive my dead thoughts over the universe" (63) implies te winter and also implies that his creativity and other artistic mind is ruined and dead. In line 64, "to quicken a new birth" shows the poets wish of spring,which brings forth new lives and birth. Spring brings forth the artistic creativity and liveliness in thoughts. The different stages of seasons and also the transformation of the 'wind' is very intriguing throughout the poem.
amattox said
at 10:13 am on Mar 20, 2009
Footnote to follow "Beside a pumice isle in Baiae's bay" (stanza III)
The whole poem is rich in allusions to classical mythology. While natural features such as seeds (7), leaves (2-3), and storms (23) are not consistently anthropomorphized throughout, they are described in the terms of animals and supernatural beings. The poet paints a picture of the world, or at least southern Italy's western coast, as a composite of these manifestations of pantheistic beings. In the beginning of the third stanza, the West Wind, personified in Greek mythology as Zephyrus, the most sweet and gentle of the four winds and frequent companion of Aphrodite and her son Eros, wakens the Mediterranean Sea by rippling its surface into sentience "where he lay, / Lulled by the coil of his crystalline streams" (30-31). This image also reminds me of the god Vishnu in Hindu mythology, who slumbers floating on the the coiled endless snake, Ananta, in the cosmic sea before waking and creating the universe. According to that canon, Vishnu is the aspect of a higher deity/consciousness that creates, while Shiva is his counterpart that destroys, reminding me of the speaker's invocation of the "Destroyer and Preserver" (14). The overall impression is of a world in constant flux, composed of the spirits/supernatural actors of each individual natural feature. Baiae, on the western coast of Southern Italy, was a Roman luxury resort where the wealthy went to vacation and indulge in corporeal pleasures at the beginning of the first millennium. Its ruins are perfectly appropriate to the ideal of the Romantic picturesque decay of which this poem is evocative.
Alison Mattox
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