Irony In John Donne's The Flea

He justifies saving the flea’s life in line 11 by saying that now they are “more than married” through the flea. The speaker says that they are the flea, and the flea is their marriage bed and temple, therefore justifying premarital sex between the two. Now, making his plea, the speaker goes further by saying in line14 that “we are met,” meaning that they have already been sexually acquainted because of the mixing of blood between the two lovers inside of the flea’s body. The speaker then explains that if she were to kill the flea, she would be committing three sins against God in killing herself, him, and the flea.

As the girl threatens to kill the flea, the speaker begs her to stop. He states that all three of their lives are in this flea, and that through the blood of the flea he and her are already married. If the girl were to kill the flea, he feels that it would be the equivalent of murdering all three of them. The speaker is desperately trying to manipulate the girls actions too his advantage. Donne uses more metaphors too twist his words into a more convincing argument.

One’s identity may be questioned when suffering; ultimately suffering is what creates one’s sense of self or what destroys it. The poetry of John Donne and the play W;t, 1993, by Margaret Edson, both illustrate and explore a sense of suffering and identity. In John Donne’s poetry, suffering, both emotionally and physically allows the speaker to understand their identity in more depth, in comparison to Margaret Edson’s play, W;t, Vivian’s suffering leads her identity to be stripped away. In Donne’s sonnet, ‘If poysonous mineralls’ we are shown suffering religiously and emotionally, through one’s sin’s, questioning god’s justice, which leads to a realisation of one’s identity. In Margaret Edson’s play, W;t, Vivian’s emotional suffering

As in the other stanzas, this arranges its four supporting arguments into three couplets and a triplet by rhyme. However, whereas the first stanza loosely held the ideas to couplets, the second shows more organization in thought. This further structure is necessary to support the conceit of the flea as a holy church. The support for this idea is arranged into the following four sub-argument: one, do not kill the flea, because we have conceived within it; two, thus, the flea is like a “marriage bed,” and by extension, a “marriage temple”; three, despite your parents’ and your concerns, that’s the way it is; and four, if you kill the flea, you commit three sins – killing me, killing yourself, and sacrilege by violating the sanctity of the marriage temple. Note that Donne does present an argument to seduce his beloved in this stanza. His words are filled solely with reverence and concern for the flea. Through this, we can see the earnestness and seriousness of the passion he has for his beloved: the sanctity of their relationship – even their surrogate relationship within the flea – is sacred to him.

He uses the flea as an excuse for marriage and that they are now permitted to have sex. Out of desperation Donne shifts to a more religiously point of view by saying, “And sacrilege, three sinnes in killing three.” (Line 18) This means that if the woman kills the flea, she is killing the flea, him, herself, and God. However, the women squashes the flea along with his argument and Donne is left with one final go at convincing the woman. The final stanza of the poem expresses his sheer desperation to have sex with the woman as he deviates to using a lenient approach. He blames her not for killing the flea, but says that her act did not damage her honour in any way, and that she should still “yeeld’st to mee” (Line 26), or should still sleep with him. The content of The Flea demonstrates the exact sexist attitude that John Donne possessed when he wrote his early love poems. Likewise, the same desire for physical pleasure can be seen in the poem The Sunne Rising. This poem encompasses Donne’s ignorance of his surroundings and his obsession for sexual pleasure. Throughout the poem he attacks and challenges the sun with contempt, and does so by personifying it. He is obviously disturbed and troubled by the “unruly Sunne” (Line 1) and tells

The conceit in “The Flea” is between a flea and unrequited love in the physical aspect. The complexities of this young romance develop the speaker’s argument for a young women to sleep with him. The biting of the flea is compared to having sexual relations with the women. The speaker claims that the flea bite joins them together like sex. Thus, her preserved purity no longer exists because they now have shared the same fluids (blood) inside the flea. He compares the flea’s bite to the joining of souls such as the holy trinity. The speaker try to get the women to see how blown out of proportion her virginity really is and that not that big of a deal.

The metaphor is further enforced in lines 8 and 9 when Donne illustrates the image of the swollen flea "pampered swells with one blood made of two" (line 8) introducing the image of a baby, and the idea of pregnancy. With the possible allusion of a pregnancy Donne is emphasizing that he is attempting to sleep with the woman. Thus, Donne continues to use the image of a flea to unconventionally simplify lovemaking. The absurdity of the poem is portrayed through the use of a flea to convince a woman into bed, when a flea would typically connote repulsiveness, dependency, and something ugly and simple, which mooches off of others. In the second stanza of the poem, the speaker continues to emphasize his conceit, although it has become clear that the woman wants to remove the flea from her body, and consequentially the relationship with the speaker. "Oh stay, three lives in one flea spare" (line 10), the speaker is now relying on guilt, persuading the woman to spare not only the life of the flea, however he goes as far as mentioning the lives of himself and the woman. Drawing a comparison once again to the act of love, the speaker mentions marriage, portraying that the flea has joined them eternally much like a marriage would. Marriage is a significant motif in the second stanza, which also relates to

that this act of the flea having both of their blood in its body is

In the final stanza the woman kills the flea. Unsurprisingly, the very dramatic Donne labels the death as “cruel and sudden” (3.1). He goes on to say that she has “purpled thy nail, in blood of innocence” (3.2). What he means by this is that the flea has done nothing more than suck her blood, yet she has ended its life. Since the mingling of blood is representative of sex, it implies that the act of sex is

The flea enjoys the blood and so does the man enjoy foreplay. The pamper'd swells could be that of sexual organs before sex and yet, because that is not happening, the flea is having a better time at the moment than he is, by sucking their blood. I think that by using this comparison, John Donne is being very intellectual and at this point I feel he may win his argument. The second stanza, John Donne becomes weaker as the girl starts to defend herself and he tries to convey his love for her.

He goes on to suggest that, when she has killed the flea that holds blood, which in this case is considered as ?life?, from both him and her, that the blood lost had not weakened them (?Find?st not thyself, nor me the weaker now?) and she had not lost any honour. Therefore, with these points considered, the blood she would lose to him would not make her weaker and she would not lose any honour, ?Just so much honour, when thou yield?st to me/ Will waste, as this flea?s death took life from thee?. To some extent, both poets express a way in which they will consummate or have consummated their mistress. Marvell suggests that they should ?roll all their strength and all/ Their sweetness into one ball? and ?tear? their pleasures ?with rough strife/ Through the iron gates of life.? Whereas Marvell explains the consummation as aggressive, sensual and romantic, Donne uses the flea, a very insignificant, unromantic creature, to imply sexual intercourse, ?and in this flee, our two bloods mingled be.?

Brian Sutton criticizes in his journal the work of “Trifles” by Susan Glaspell in comparison to that of “Laustic” by Marie de France. The author discusses the similarities of both wives’s who have no escape from their marriage life to that of a song bird who’s incapable of escaping his cage. Sutton also shares the fact that in both stories, the birds are killed by the husband. This symbolizing the wives distressed spirit, caused by the authority and the power that their spouse imposes. Therefore, the author concludes that the caged birds have been affiliated to enslaved spirits. Perhaps the article gives a sense of disagreement of a wife with her husband. Unlike my other sources, this article is aimed to criticize the oppression a marriage

has sucked his blood and hers and he is now using this flea as an

The notion of time is used as the basis for the argument in 'To his

Near the end of the poem, Donne makes an unlikely comparison between the couple and a draftsman's compass. This is one of his most famous metaphysical conceits because the two elements which are being compared appear completely different, and yet, amazingly, Donne is able to connect them. He explains that his wife is his "fixed foot" that leans towards him as he roams and straightens again as he returns, but remains his center. Her firmness is what makes his circle complete, "[a]nd makes [him] end where [he] begun"(line 36). The imagery of the circle and the spheres in this poem solidify the eternity of their love and the knowledge that the speaker will always return to the place where he began. Donne's comparisons create an image of celebration rather than mourning.