Month: September 2020

The landscape descriptions found in the fourth chapter of “The Compleat Angler,” are used to illustrate the human experience and emphasize the teachings of Free will see from Irenaeus of Lyons. 

The first half of  Chapter IV starts off with observations regarding the “Nature and Breeding of the Trout” (64). The Piscator (who serves as the main narrator this chapter), systematically examines the ins and outs of Trouts, including the differences among Trout breeds, color as an indicator of ripeness, hibernation/feeding periods, common Trout parasites (Sugs (69)) etc. Additionally, the environments of different Trout species are explored. For example, we learn that Trout’s taken from the Lake of Geneva and Lake Leman can be up to “three cubits long,” but Trout from Winchester never grow to be “bigger than a herring.”

 Overall, this half of the chapter is rather straightforward and factual. The Piscator makes some imaginative similes throughout the chapter, comparing the trouts feeding habits to that of Buck and Ox as well as their growth to that of a Crocodile (68), but for the most part, there is little left to be interpreted: It is simply a collection of observations regarding Trout in their respective environments. The second half of the chapter differs drastically from this format. The Piscator and the Venator begin speaking and go to the Piscator’s “Hostess” (71). On the way they find the attractive Milkmaid and ask her what song her daughter was singing. Throughout this section, the environment is viewed in an entirety different perspective than it was earlier. Instead of using blandish/objective dialect, the Piscatator uses much more maliloquent language to emphasize the beauty and livelihood of the landscape. For example:

“But turn out of the way a little, good Scholar, towards yonder high honeysuckle hedges; there we’ll sit and sing whilst this shower falls so gently upon the teeming earth, and gives yet a sweeter smell to the lovely flowers that adorn these verdant meadows.” 

Additionally, the aforementioned Milkmaid song is full of this lush dialect, transforming the readers view of the environment into a beautiful, living, ecosystem rather than a manipulatable/observable tool to better someone’s Trout harvest.  This difference between appreciation of nature vs. application of the environment is closely related to Iraneaus’s views of Free will seen in “Medieval Philosophy.” Iraneaus has similar views of free will to other Philosophers we have seen this year. Iraneaus compares humans to infants and God’s wisdom and knowledge to the milk used to raise us (90). He states “Those who do not await the times of increase, but ascribe to God the infirmary of their nature, are thus irrational in every respect.” Or those who are angry at God for making us capable of sin are irrational. 

The depiction of the Environment in “The Compleat Angler” is representative of the two sides of nature we see today: The exploitable, and the beautiful. While Walton’s expansive knowledge regarding fishing was not representative of the exploitable nature of the environment at the time it was written, we can view it now as text that represents the continuous degradation of the environment for personal gain. To relate this back to the teachings of Iraneaus, we as a species, are aware of the negative effects of environmental exploitation, yet we continue to degrade the environment because it is profitable and beneficial to a select few. We chose this exploitation at the expense of the natural beauty and safety of the planet.

Edmund Spencers uses thermic imagery during the Redcross Knight’s struggle with suicide because of its biblical connections as well as its visceral way of expressing pain to the reader. 

Before examining the use of thermic imagery in the Fairy Queene, the teachings of St Barsanuphius need to be examined. The St Barsanuphius’s readings assigned for today, “refer to spiritual works and to struggle with passions.” These teachings explain earthly passions/desires that are considered negative and how to overcome these feelings (specifically gluttony for my assigned section). Later in the reading, St Barsanuphius begins speaking about suffering and human’s ability to propser and grow from suffering. St Barsanuphius uses a particularly relevant simile that is stated below:

“As Gold heated in the furnace becomes pure and suitable for the royal crown, so a man from the fires of suffering, becomes the son of the Kingdom, if he endures from thankfulness. So believe that all that happens to you is for your own good, to endow you with daring before God.” (358)

Barsanuphius here is using heat as a simile to suffering. Just as the unprocessed gold must withstand intense heat and pressure to become pure, man must suffer in order to grow and expel his vices. The connections between heat and suffering are plentiful throughout most literary cannons, (specifically biblical imagery), as most depictions of hell are engulfed in flames. 

The use of hot and cold imagery in The fairee Queene is not as simple as “hot means suffering and cold means relaxing.” Rather, there are contradictory (and somewhat confusing) uses of temperature making a distorted and nonlinear reading experience for the reader. For example:
“With fire zeale he burnt in courage bold, Him to avenge, before his bloud were cold” (40-41), “And brought vnto him swords, ropes, poison, fire, And bad him choose, what death he would desire.” There are several more lines that contain these thermic images, however, I do not have the time to examine them each individually. Ultimately, my argument is that heat in the Barsanuphius reading is used as a simile for suffering. The use of temperature in the Fairy Queen may somewhat reflect this idea, as well as provide an even more nuanced take regarding the complex (and often contradictory) nature of suffering and suicide.

***I used an Epizeuxis argument in this blogpost by examining the repeated use of words such as “fire,” “heat,” “cold,” etc.  throughout the Faerie Queene.***

Gynecia’s fear of death in Book 5 of the Arcadia may stem from a lack of faith that she has in God and her own religion. 

In Chapter 3 of book 5 of Arcadia, the narrator states “Then would her own knowing of good inflame anew the rage of despair, which becoming an unresisted lord in her breast, she had no other comfort but in death, which yet she had in horror when she thought of. But the wearisome detesting of herself made her long for the day’s approach, …. And thus rested the restless Gynecia” The lines: “she had no other comfort but in death, which yet she had horror when she thought of” specifically related to the readings of Saint Simeon and what it means to be a good Catholic. 

The Saint Simeon readings reveal his extremely strict and orthodox views of spirituality. Late in the Simeon reading Simeon explains the qualities that a good priest should have, stating “he must be pure not only in his body but also his soul, and devoid of all sin. Secondly, he must be humble not merely in his external behavior and his habitual actions, but also in his inner disposition”  etc etc. Simeon essentially believes that to be a good Catholic, you must be entirely devoid of sin and live a life of cleanliness. While his standards for Priests are considerably high, they do not seem much different than his expectations of normal catholics. 

Saint Simeon’s very first principle states “Faith is (readiness) to die for Christ’s sake, for His commandments, in the conviction that such death brings life; it is to regard poverty as riches, insignificance and nothingness as true fame and glory, and having nothing, to be sure that you possess all things.” Gynecia’s fear of death seems to stem from a lack of this complete relinquishment that Saint Simeon deems necessary to be truly faithful to God. 

Book 5 of the Arcadia relates heavily to past readings as well, including the teachings of Jon Chrysostom In Chapter 3 of Book 5 of the Arcadia, Gynecia states “O Gods’ why did you make me to destruction? If you love goodness, why did you not give me a good mind? Or if I cannot have it without your gift, why do you plague me? Is it in me to resist the mightiness of your power?” This line specifically reminded me of when John explores similar questions like “Why did God make flawed beings if he can create things that are perfect?”  Chryosostom eventually came to the realization that God’s choice in making flawed beings is that God does not exist to see “a mere exhibition of works”  but rather to see a “nobleness of choice and an obedient temper.” Or, God doesn’t want to simply make a perfect reality, but rather, one in which individuals have wills and are able to find their own path. 

Chrysostom’s ideas regarding freedom of choice and Saint Simeon’s orthodox teachings seem to have some overlapping themes in this week’s reading that I am still trying to decipher.