The Composition and Publication History of Samuel T. Coleridge's Kubla Khan

BibliographyAsbee, S. (2006) Approaching Poetry, Milton Keynes, The Open UniversityReid, N. (2006) Coleridge, Form and Symbol, Or the Ascertaining Vision, Aldershot, Ashgate PublishingWellek, R. (1963) The Concept of Romanticism in literary historyin Bygrave, S (2006) Romantic Writings London, The Open UniversityZuk, E. Coleridges Blank Verse [online], http://www.expansivepoetryonline.com/journal/cult072004.html (Accessed 28th April 2008)

The Rubaiyat of Omar Khayyam is known worldwide and it is one of the most well-known and admired eastern poetry in the Western World. It is the work of a Persian poet Omari Khayyam that was translated into English language in 1859 by Edward FitzGerald and ultimately won worldwide acclaim. However, the poetry of Umar Khayyam is considered an enigma, meaning that his poems are understood differently by different individuals. There is, thus, a debate that Edward FitzGelrald, the first translator of Omar’s work misunderstood the real meaning behind Khayyam’s poetry and translated it in his own way which made Khayyam win worldwide applause, but at the same time misrepresented him to

The second and final work I am critiquing is from a book entitled, ‘The Life of William Wordsworth: A Critical Biography’ written by John Worthen. I have selected a chapter which pairs nicely with article mentioned above. The chapter features both Wordsworth and Coleridge as well. However, it is not as critical as the article, it is more biographical and informational which is to be expected in a biography. The chapter focuses on the years 1806 to 1807. It begins with the mention of the death of Wordsworth’s brother, John. According to Worthen, this deeply effected Wordsworth and he had little success with the poetry he was writing during this time. Worthen then, points to ‘Elegiac Stanzas’ which confronts his late brother’s death, displays a new sense of reality, and again redeems him as a poet. Worthen states, “The poem makes the narrator 's youthful state of ecstatic, thoughtless love for the natural world — ‘of lasting ease, / Elysian quiet, without toil or strife’ — utterly unreal, in contrast with the realities of life as he now knows them. A ‘fond delusion of my heart’ he calls that old love, ‘to be pitied’ not believed in” (328). The author implies that the death of his brother drastically changed his worldview. The bleak reality of a world without his brother led to Wordsworth becoming more mature and wise after experiencing loss. The author then shifts to discussing ‘Tintern Abbey’ and his reflections during a time of youth. I believe that the author mentions the

A well-written poem would help one to engage into the work with their senses. One should be able to ask themselves what the poem caused them to think, hear, see, feel, taste, and to determine what he or she learned from the poet’s words. Many people believe that because poetry is an enigmatic art, and that there is no way for sure to know the

At the end of chapter 20 in Coleridge’s Biographia Literaria, Coleridge describes his own experience with poetry and its effect on others’ imagination from an outsiders point of view:

The start of the Mongol Empire began as a system of nomadic pastoralists who were extremely well experienced horsemen and traveled with their flocks of sheep, goats, cattle, and horses over the vast steppes of the prairielands of Central Asia. At the start of the Mongols rise to supremacy was the formation of tribal coalition known as “All the Mongols” (Saunders 1971) While the early tribal coalition was successful at establishing itself as a power in Manchuria and North China, it wasn’t until the rise of a well-known figure did the Mongols ascend to a force to fear and respect. That

Coleridge’s ‘This Lime Tree Bower My Prison’, is a poem describing a man’s changing views as he contemplates the natural word which he has been prevented from seeing. Coleridge’s poem demonstrates the ability of individuals to modify their morals and values upon receiving a cathartic release from their relationship with nature, as predicated almost entirely on the imagination. Through allowing the persona to visualise the encounters his friends are making with nature along their journey, Coleridge first demonstrates the capabilities of the imagination in allowing us to picture things in certain detail, as shown through “now my friends emerge,” which in all exemplifies the presence of imagination in our relationship with nature. Furthermore, the description of their journey demonstrates the liberation received from engaging with nature, as shown where they “wander in gladness,” which relates to the cathartic release obtained from viewing nature that pushes us to reassess our ideas and perceptions. By showing his gradual change in tone, the influence of the persona’s imagination is shown, which when in conjunction with his exclamation of “yes!” reveals our emotional capabilities if becoming engulfed in our imaginations of nature. Also, by choosing to allow the persona to speak in a melodramatic tone, the poet is able to again explicitly demonstrate his

you shall possess the origin of all poems,/ You shall possess the good of the earth and sun" (25). His poetry is

Such a situation warrants Coleridge the title of visionary, and therefore his poem becomes a vision: a Romantically textual utopia whose realisation was challenged by the rational status quo of its historical origin. Due to this, Coleridge’s work will always seek practical affirmation and will therefore constantly be the source of metaphysically-oriented debate, leaving the dualism that rules it to be decided by the reader and the ideologies he or she brings to the text. This conclusion is supported by the words of John Beer:

Throughout the beginning of the poem there are religious undertones Coleridge uses words like bended knee and reverential to highlight a religious belief and perhaps a plea to God to cure the “Pains of Sleep” this is interesting as he seems to feel “humbled” by the spirit presence. He mentions being weak but realises he is blest by this power. The religious undertone suggests to me a feeling of utter helplessness.

There are a myriad of critical theory lenses that can be applied and utilized to closely observe pieces of literature. One of these theories is John Keats’s Negative Capability theory which consists of an idea of “…when man is capable of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact & reason…” (Keats 968). Ultimately, this signifies that in poetry the emphasis be placed on the significance of inquisitiveness and the asking of questions of the life and scenery around one’s self, rather than placing emphasis on strongly searching for these answers. This theory can be applied to a multitude of works, but for these sakes and purposes what will be critiqued is Samuel Coleridge’s Kubla Khan. In a subtle

The following report will discuss the leadership qualities of Borjigin Temüjin and the organizational culture of his people, the Mongols. Readers might be confused on who Borjigin Temüjin is, he was the man known today as Genghis Khan. This paper will illustrate how Temüjin’s ability to lead developed by exploring his beginnings and how through his exceptional leadership skills he went on to create the largest contiguous empire in history. The first part of the paper will concentrate on Mongol culture in the 12th century, Temüjin’s upbringing in that culture and how he changed it through the consolidation of the many Mongol tribes. The second part will discuss the rise of Borjigin Temüjin to the post of Genghis Khan and

Coleridge’s “Kubla Khan” is a bright example of the transforming power imagination has. The poet’s usage of diction and allegories transform this poem into a symbol for imagination. It is said that it was written after Coleridge’s encounter with the sublime while still being under the effect of opium, and when he went to record it, he was disrupted by a visitor and the remaining of the poem was lost even to him. In the poem he shows how possibilities are limitless as long as our imaginations are; Coleridge uses “caverns measureless to man” as a

Samuel Taylor Coleridge uses nature as a catalyst to search deeper into his mind and discover the surreal creativity of his own imagination. "This Lime-Tree Bower My Prison" depicts an out-of-body vision that encompasses a breathtaking vista of green mountains and purple flowers from the eyes of an imaginer. Gazing at it "with swimming sense," the picture becomes "less gross than bodily," causing the swirling colors to form something only found in the divine. However surreal this picture is, nothing can compare to Cloleridge's vision in "Kubla Khan." In this poem he uses nature's creations to depict unnatural scenes. In "caverns measureless to man," Kubla Khan wants to build a "sunny pleasure-dome with caves of ice." Such a place is only real in the imagination and in the written word, which is why this poem seems so tangible to the eye. He comes across these imaginary visions while "meandering with a mazy motion through wood and dale," where these thoughts come alive. It explains through alliteration how walking through wooded paths, accompanied only by one's mind, one comes upon new feelings and thoughts that are only palpable in that wood. Nature inspires Samuel Coleridge to exorcise his mind's eye and create a heavenly atmosphere.

Structurally the poem is a ballad written in twelve quatrains. Keats wrote the poem with the intention of it being read as opposed to sung (Cummings). The first three lines of each quatrain are written in iambic tetrameter, while the fourth varies between iambic dimeter and