The Use of Sensory Imagery in The Rime of the Ancient Mariner by Samuel Coleridge

The mood in The Rim of the Ancient Mariner is enthralled, and it is strongly influenced by the imagery and diction that Coleridge uses. First, Coleridge uses imagery in Part I when he writes; “‘Hold off! unhand me, graybeard loon!’ / Eftsoons his hands dropped he. / He holds him with his glittering eye - / The Wedding Guest stood still/ And listens like a three years’ child: / The Mariner hath his will” (Coleridge 11-16).

The Rime of the Ancient Mariner is a poem by Samuel Taylor Coleridge, it was written in the late 1700s. The poem’s setting starts during a wedding, an old mariner stops one of the wedding guests from going into the party to tell him a story. The mariner’s story takes place in a ship where he killed an albatross and everything started to go wrong for him and his crew. When the mariner’s story is ending he says that he has a pain to tell people about his story, this is why he stopped the wedding guest to tell him his story. The wedding guest decides not to go to the party because he became upset, he is now a “sadder” but “wiser” man. Coleridge uses many literary elements to make the story come together such as similes, personification, symbolism

The Mariner’s lifelong penance is to relay his story and message throughout the lands to the various individuals he holds a calling towards. The Mariner can only relieve his frequents bouts of extreme agony and guilt from his past by narrating his story and lesson to others, bidding them not to make the same mistake he did. Initially, the listener is reluctant to hear the Mariner’s tale, eager to get to the wedding that is about to begin. However, the listener is somehow drawn to the Mariner and yields to his tale. He becomes enchanted, and by the tale’s end, the listener is left, shocked, speechless, and in awe. He gains a new perspective of the world, and the poem ends with the words, “He [the listener] went like one that hath been stunned / And is of sense forlorn; / A sadder and a wiser man, / He rose the morrow morn.”

A significant theme in Samuel Coleridge's "Rime of the Ancient Mariner," is Christianity, which is portrayed through the Mariner’s epic journey. This text is set between the physical world and the metaphysical (spiritual world), similar to religious teachings found in the Bible. With the use of vivid descriptions and strong language in this ballad, moral lessons appear that connect both man and God in order to discover an innate bond and understanding. Though this tale is overwhelmingly bizarre and dark, the moral lessons taught are in line with central aspects of both the romantic period and the Christian religion. In Coleridge's ballad, "Rime of the Ancient Mariner," many Christian ideals are represented throughout the treacherous

Coleridge 's "Rime of the Ancient Mariner" tells the story of an ancient mariner who kills an albatross and brings upon himself and his ship 's crew a curse. The ancient mariner travels the world, unburdening his soul, telling his story to whomever needs to hear it. Shelley alludes to the poem several times.

Indeed, Shelley’s several allusions to Coleridge’s poem and the parallel plots that Frankenstein’s tragedy shares with the mariner’s tale are intentional references meant to expose her warning purpose. The mariner’s tale is a mirror image of Frankenstein’s—identical yet backwards. The mariner is punished for killing a Christ figure, Frankenstein is punished for vitalizing a demon—both offenses concern the illegitimate use of a godly prerogative and a disregard for the sanctity of life. Captain Walton—the warned—of course, is also a mariner; however, he sails north and the Ancient Mariner—the warner—sailed south. Walton himself is the first to allude directly to the rime saying that he goes “to the land of mist and snow,” yet he swears that he shall “kill no albatross” nor, says he, shall he return “as worn and woeful as the ‘Ancient Mariner’” (33). His vows are ironic, however, because he is saved from that ancient fate only by listening to Frankenstein’s tale which warns him against his hubristic quest for knowledge. Toward the end of the book, Captain Walton weighs his chance for discovery and glory against the lives of his men noting, “It is terrible to reflect that the lives of all these men are endangered through me. If we are lost, my mad schemes are the cause” (181). Happily, Frankenstein’s mariner-like caution proves effective for the captain who heeds the warning and turns back. The second-person

In Robert Burn’s “Tam O’Shanter” and Samuel Coleridge’s “Ancient Mariner” supernatural forces appear in both poems. These strange elements change the lives of the main characters that do bad things and get punished. One gets punished through his horse and the other is cursed for life.

It’s easy to tell that the ocean is a mysterious and isolating place from all of the tragic tales we hear from sailors both real and fictional. Samuel Taylor Coleridge’s “The Rime of the Ancient Mariner” and an anonymous author’s “The Seafarer” are quite similar in that they both revolve around said tragic tales told by sailors. However, there seem to be more commonalities between their themes, tones, and messages rather than their seaward-bound settings. But before we can discuss these similar settings and deeper themes, we have to tackle their origins.

Unlike the wandering narrator, the seafaring narrator focuses his descriptions of the community that is present in nature. The seafarer the utterly rejects the notion that a “sheltering family / could bring consolation for his desolate soul” (25-26). This “sheltering family” (25) that the seafaring narrator alludes to in this line is the exact form of close-knit family that the narrator in “The Wanderer” laments for desperately. While the seafaring narrator offers striking similar descriptions of the landscape being “bound by ice” (9), he does not focus on these descriptions to dwell on the loss of an earthly community. Instead, the narrator in “The Seafarer” finds the landscape that he inhabits wonderfully abundant with natural — even spiritual — elements that are commonly associated with an earthly community. In the barren landscape, the seafaring narrator discovers “the wild swan’s song / sometimes served for music” (19-20) and “the curlew’s cry for the laugher of men” (20-21). These vibrant and vivid descriptions of the natural world that the narrator discovers in the harsh,

Ernest Hemingway's The Old Man and the Sea has engendered some lively debate in literary circles. Critics have concentrated on everything in the novella from the verity of Rigel's early evening appearance over Cuban skies in September (Weeks 192) to William Faulkner's judgment that Hemingway discovered God while writing The Old Man and the Sea (Bradford 158-62). Yet the most insightful commentary has gravitated invariably toward biblical, natural, and classical imagery in the novel. These images turn an otherwise simple fishing tale into a sublime narrative of human endurance. A reading that examines these images will serve to clarify the hidden significance in

Symbolically, the sea is what keeps him apart from the world and that creates exile. There are a lot of symbols and images being used to prove the writer's point: "In icy bands, bound with frost, with frozen chains, and hardship groaned around my heart." (9-11). The images represent how he feels and how he sees his life at that moment. Symbolic gestures such as, "The song of the swan might serve for pleasure, the cry of the sea-fowl, the death-noise of birds instead of laughter, the mewing of gulls instead of mead." (19-22), suggest that sounds can play an effect on a person.

“The Seafarer” and "The Wanderer” are both poems that describe the hardships of the average Anglo-Saxon warrior. These stories show that life during the times of the Anglo-Saxons is not pleasant. In fact, it appears to be tough, fearful, and depressing. In “The Seafarer”, a man describes his horrid life on the sea, and in "The Wanderer”, a man tells his tale of being put into exile and losing all his fellow warriors and lord. Both men feel physical and emotional pain while going through their adventure. The seafarer claims that the sea itself is torturing him by saying “...the sea took [him], swept [him] back and forth in sorrow and fear and pain.” (2-3) The seafarer also explains that coldness is much more than just a feeling but a

The lines that follow deal with death and punishment.  Part 3, describes how the sailors' "throats unslaked, with black lips baked, We could nor laugh nor wail; Through utter drought all dumb we stood!  I bit my arm, I sucked the blood, And cried, A sail! A sail! "  Then all the shipmates die "Four times fifty living men, (And I heard nor sigh nor groan) With heavy thump, a lifeless lump, They dropped down one by one."  And so the ancient mariner was "Alone, alone, all, all alone, Alone on a wide wide sea!  A never a saint took pity on My soul in agony."  He sat

The Rime of the Ancient Mariner, as a product of its culturally inscribed author, presents a confused Unitarian world view consistent with that of the Romantic Movement of its time. It attempts to exemplify this view within an unpredictable and often mysterious universe, and by rebuking the hegemonic ideologies held by the text’s cultural antagonists, seeks to grant the awareness of an often unreasonable world populated by its reader’s passionate persona.

Four varying viewpoints exist concerning what or who the mariner represents, the first being the superficial idea that he is simply the wise old man who imparts wisdom to the younger generations (Williams 1116). Going beyond the literal connotation, the most common and supported argument it that the mariner represents the Christian sinner. The diction chosen by Coleridge often alludes to Christianity, examples include “Christian soul”, ”God’s name”, “[i]nstead of the cross…about my neck was hung”, and “Dear Lord in Heaven” (Coleridge 1616-1632). Howard Creed believes that the mariner is symbolically a poet, due to the fact that he learns “the great truth about the world they live in” and then attempts to communicate it to others through the art of a story (221). The final possibility is that the mariner represents a mother. Repeated connection to conventionally female things like the sea, motherhood, spontaneity/irrationality, and nature begins to support this conclusion. The role of instructing the young, in this case the wedding guest whom “listens like a three years’ child” is also traditionally female, further developing the argument (Coleridge 1616). Overall, the poem is an exemplar at employing Coleridge’s idea of symbol to use the ordinary to show the transcendent, especially Christianity, yielding that the second option is the preeminent choice.