Eliot, George : Mary Ann Evans (1819-80), Victorian novelist who developed the method of psychological analysis that is characteristic of modem fiction.
... Seer Poets George Seferis Poet and essayist in modem Greek. Translated poems of the English poet, George Eliot, into modern Greek; was in diplomatic service, now retired and settled in Athens. Awarded the Nobel Prize for literature in 1963. An Elder, ma î tre, now in the literary world of modem Greece. References: "Poetry" (Chicago); Greek Number... that now took on colour. (P. 120) Yet was he a Christian in mood or feeling or faith in the wake of his friend and comrade, kindred in spirit and in manner, the English poet T. S. Eliot ? There was a difference between the two and Seferis himself gave expression to it. The English poet after all was an escapist: he escaped, that is to say, in his consciousness, into the monastery... exactly Seferis says about this "old man" of Greece. "He has no inclination to reform. On the contrary, he has an Page 52 witness, seeing nature unroll her inexhaustible beauty. Eliot's was more or less a moral revulsion whereas the Greek poet was moved rather by an aesthetic repulsion from the uglinesses of life. It was almost a physical reaction. This reaction led him ...
... in the time of Homer, only we do not perceive it, because we ourselves live in the very shadow of it, and because we all shrink from the full meridian light of truth." 22 Modern writers like Joyce, Eliot, Gide and Camus have felt the need for myths appropriate to our times, and Herbert Read categorically observes: .. .the farther science penetrates into the mystery of life, the more it reverts... survival even in a scientific and technological age, perhaps more so now than at other times. The mind returns to the myths, and their bank balance of meaning seems to run no danger of exhaustion. Eliot's recent plays are an attempt to recapture the meaning of the Eumenides, the Alcestis, the Ion and Oedipus Coloneus in a contemporary context; Jean Anouilh Page 264 has likewise... It should be remembered that myths, legends and symbols shade into one another and they are the creations of man, especially poetic man, awake, alert, inquiring and responsive. A.E. (George Russell) wisely says: The myths were born Out of the spirit of man and drew their meaning From that unplumbed profundity... ...Yet from fleeting voices ...
... edge of the hills that now took on colour.¹ Yet was he a Christian in mood or feeling or faith in the wake of his friend and comrade, kindred in spirit and in manner, the English poet T. S. Eliot? There was a difference between the two and Seferis himself gave expression to it. The English poet after all was an escapist: he escaped, that is to say, in, his consciousness, into the monastery,... of his country, alike in spirit, who declared that he was no reformer in this sad world,² he let things happen, he was satisfied with being a witness, seeing nature unroll her inexhaustible beauty. Eliot's was more or less a moral revulsion whereas the Greek poet was moved rather by an aesthetic repulsion from the uglinesses of life. It was almost a physical reaction. This reaction led him not to... just a little higher.³ Nor was he, we may now observe, a pagan, a secular aesthete. He has himself risen enough to glimpse and name his soul. It was not perhaps as clear a sight as that of Eliot that had a ¹ "Engomi". ² This is what exactly Seferis says about this "old man" of Greece. "He has no inclination to reform. On the contrary, he has an obvious loathing for any reformer ...
... C. William Blake (Chatto & Windus). Wickstead, Joseph H. Blake's Innocence and Experience, A Study of the Songs and Manuscripts (London), 1928. Williamson, George A Reader's Guide to T. S. Eliot (London), 1955. Witcutt, W. P. Blake: A Psychological Study (London), 1946. "William Blake and Modern Psychology" in John O'London's Weekly, April 4, 1947... Damon, Foster S. "Blake and Milton" in The Divine Vision, Studies in the Poetry and Art of William Blake, edited by Vivian de Sola Pinto (Gollancz, London), 1957. Eliot, T. S. Selected Poems - T. S. Eliot (Penguin Poets, Harmondsworth), 1948. Ezekiel Frye, Northrop "Blake After Two Centuries" in English Romantic Poets, Modern Essays in Criticism, edited by M. H. Abrams ...
... loftiness, misgivings dazzlingly Resolved in dazzling discovery. There is no map of Paradise. The great Omnium descends on us As a free race... Always the cry is, in Eliot's words, not Farewell, but Fare forward! Leave the broken images behind; leave the symbols behind; leave "the rumours or speech-full domes" behind. In the realm of untainted sovereign Truth at last... Savitri VI The Odysseus Theme In a perceptive essay on 'The Odyssey and the Western World', George de E Lord has tried to delineate Odysseus as a middle term between the Achilles of the Iliad and the Aeneas of Virgil's poem. Between Hamlet, father, the old-world heroic hero who smote the sledded Polacks on the ice, and Horatio the self-poised... words that, "the multiplicity of the different manifestations of the numinous in the Aeneid works powerfully in securing for the poem the variety necessary for the true epic effect." 54 It is George de F. Lord's thesis that, although Odysseus begins as a heroic hero not unlike Achilles or Turnus, his wanderings school him in adversity, give a new dimension to his understanding, and gradually ...
... Tradition and Modern Thought (Faber 8c Faber, London, 1949). Eliot, T.S. Selected Essays (Faber Faber, London, 1944). The Use of Poetry and the Use of Criticism (Faber 8c Faber, London, 1955). Fausset, Hugh I'Anson. A Modern Prelude (Jonathan Cape, London, 1933). Frazer, Sri James George. Man, God and Immortality: Thoughts on Human Progress (Macmillan,... the Teaching of Sri Aurobindo (Sri Aurobindo Pathmandir, Calcutta, 1954). Chaudhuri, Haridas, 8c Frederic Spiegelberg (Eds.) The Integral Philosophy of Sri Aurobindo (George Allen 8c Unwin, London, 1960). Cox, Sir George W. The Mythology of the Aryan Nations (Kegan Paul, London, 1903). Croce, Benedetto. Aesthetic: As Science of Expression and General Linguistic. Translated... Alighieri. The Vision: or Hell, Purgatory, and Paradise, translated by Henry Francis Cary (Oxford University Press, London, 1923). The Divine Comedy, translated by Charles Eliot Norton (Great Books of the Western World, William Benton, Chicago, 1952). Das, Abinas Chandra. Rig-Vedic India, Vol. I (The University of Calcutta, 1921). Deshmukh, P.S. The Origin ...
... of Calcutta, 1947, Calcutta, Dasgupta, S,N,, A History of Indian Philosophy, Cambridge University , Press, Cambridge, 1932, Vols. I and II; 1940, Vol. Ill; 1949, Vols. IV and V Deutch Eliot, Advaita Vedanta; A philosophical reconstruction, East- West Centre Press, 1969, Honolulu, Diwanji, P. C., Bhagavad Gita and Astādhyāyī, Annuls of Bhandarkar Oriental Research Institute, 1949... Wilhelm, On Being and What There Is: Classical Vaiśesika and the History of Indian Ontology, SUNY Press, 1992, Albany, N.Y. Heimann, Betty, Indian and Western Philosophy, A study in contrast, George Alien and Unwin Ltd., 1937, London. Hiriyanna, M., The Essentials of Indian Philosophy, Alien and Unwin Ltd., 1948, London. Hume, Robert Ernest, The Thirteen Principal Upanishads, Geoffrey... Bollingen Series LXXI, Princeton University Press, Princeton, 1971. Radhakrishnan, S., The Indian Philosophy, McMilan, 1923, London, Vols. I, II Radhakrishnan, S., The Principal Upanisads, George Alien and Unwin Ltd., 1953, London. Rāmānuja, Brahmasūtras: Śri Bhāsya, Advaita Ashram, Calcutta, 1978. Śankaracharya, Vīvekcūdāmani, Gita Press, Gorakhpur, 1932. Śankaracharya, ...
... and II; 1940, Vol. Ill; 1949, Vols. IV and V. Deutch Eliot, Advaita Vedanta: A philosophical reconstruction, East- West Centre Press, 1969, Honolulu. Page 77 Flengen, Owen, Consciousness Reconsidered, MIT Press, 1992, Cambridge: Massachusetts. Heimann, Betty, Indian and Western Philosophy, A study in contrast, George Alien and Unwin Ltd., 1937, London. Hiriyanna, M., ...
... Zhivago 38, 40, 42 Dryad 32 Duncan 19 Durga 31 Dyaus 34 E Eliot, T.S. 47, 52, 53, 61 Elsinor 38 Elysium 35 Europe 56 F Fakirs 83, 84 France 48 Francisco 23 G Genoese 50 Page 103 George Seferis 47, 48, 49, 52, 54 Gethsemane 38 Gita 3, 13, 104 Gloucester 20, 21 ...
... 167 Divine Vision, The, 53 fn. 2,146 fn. 36, 244 Druidism, 83 Duraiswamy, M.S., i, iv fn. 2 Dyne,Sonia,48fn. 17 Earth's Answer, 54,174,232 Eden,157,162 Eliot, T.S., 40,41,42,43,256 Elohim, 220 "Elohim Creating Adam, The", 226 Encyclopaedia of Religion and Ethics, The, 50 fn. 25 Energy, 70,140 English Blake, 53 fn. 1 ... 59 Raine, Kathleen, i, ii, vii, 4,25-29, 50 fn. 23, 134,144 fn. 18, 146,167-97, 222,231,237,258,261, 262,263-65 Rajan, B., 45,101 Ratio, Reason, 70,71 Reader's Guide to T.S. Eliot, A, 41 Representative English Poetry, 24 fn. 9 Revelation of St. John the Divine, The, 44, 45,46,59 fn. 20 Rintrah, 205-06,231 Romantic Imagination, The, 137 fn. 1 Rossetti... Father", 54 "Satan exulting over Eve", 54 "seize", "sieze", 17,26, 111, 112,113, 177-80,262,264,266 Selected Poems of William Blake, 5 fn. 12 Selected Poems - T.S. Eliot, 41 fn. 24 Self, 4,146 Seraphim, 48,95 Sethna, K.D. iii, v Seturaman, V.S., i, iv fn. 1 Seurat, Denis, 246 Sewanee Review, The, 25 fn. 11,168 fn. 109 Shabda Brahman ...
... Dharma 11 Dickinson, Emily 314 Dowsett, Norman 18 Drewett, William H.6 Dryden, John 310,341 Dutt, Tom 253 Eliot, T.S. 44,198,267,272,314,389,391, 397,408,411,413,414,453 Emerson, R.W. 332 Erie 47,50,51 Essays on the Gita 25,294,359 Euripides 243 Fausset... Savitri Index Abb é Bremond 316 Abercrombie, Lascelles 283,375,409,445 A.E. (George Russell) 266,306 Aeschylus 267 53,318,319,458 Aiyangar, Narayan 279 Alexander, Samuel 436 Anouilh, Jean 267 Ariosto31,383 Arnold, Sir Edwin 335 Arnold... Life Divine, The 5,30,32-37, 111, 112,126, 210,282,293,294,298,323,329,347,359, 400,411,416,417,440,446,459 Lodge, Sir Oliver 436 Longinus 316 Lord, George de R 395-396,398 Love and Death 40, 52, 201, 318, 340, 342, 386,421-423,458 Lowes.J.L. 315 Machen, Arthur 317 MacLeish, Archibald 390,391 ...
... are needed, but a limited and ignorant way of living is not likely to produce them. There may indeed be a lucky accident even in the worst circumstances—but one cannot count on accidents. A George Eliot, a George Sand, a Virginia Woolf, a Sappho, or even a Comtesse de Noailles grew up in other circumstances. 30 April 1933 What a stupidly rigid principle! 4 Can Buddhadev really write nothing ...
... the Soule, 80n Douve,217 Dryden, 85 Duncan, 170 Durga,180 ECKHART, 131 Edgar, 171-3 Egypt, 298 Einstein, 300 Eiseley, Loren, 295n - The Immense Journey, 295n Eliot, T. S., 88, 140-4, 147-8, 196, 205 -"Burnt Norton", 142n., 144n., 146-7n -"East Coker", 14On., 145n -"Little Gidding", 141n., 145-6n -."The Dry Salvages", 145-6n., 148n ... Collected Works of Nolini Kanta Gupta - Vol. 2 Index A. E. (GEORGE RUSSELL), 64, 286 -"Desire",64n -"Endurance", 286n Adam, 116 Addison, 79n -"Hymn", 79n Adityas, 28-9 Aeschylus, 86 Aesop, 258 Afghanistan, 284 Agni, 16, 19-20,22-3,28, 33-5, 45, 157 61, 164, 166, 180,214 America, 198,284 Ananda, 133 Andamans... 28-9 Sainte Beuve, 62 Samain, Albert, 65n -Au Flanes du Vase, 65n -"Pannyre aux talons d'or", 65 Sarama, 13 Saraswati, 84 Satan, 120, 125, 136-9 Saul, 9 Seferis, George, 192-3, 196-7 -Poems, 192n -From Log Book I, 192n -"The Return of the Exile", 192n -From Log Book II, 195n -"Postscript", 195n -From Log Book III, 193-5n -"Engomi" ...
... of Eliot: "Then Christ came with the power and beauty of a tiger, with the godlike energy and glory that Blake's tiger symbolizes." George Williamson, in A Reader's Guide to T. S. Eliot, 26 designates "Christ the tiger" as "an image of terror - or a springing form of terror and beauty" and, while deriving the image from the reaction of the unheroic character who is the speaker in Eliot's poem... betrayer already hinted at in "flowering judas", a rank growth symbolically mentioned by Eliot in the company of "dogwood" and 23. King Henry the Fifth, Act III, Scene 1. 24. Selected Poems - T. S. Eliot (Penguin Poets, Harmondsworth), 1948, p. 29. 25.P. 641. 26. A Reader's Guide to T. S. Eliot (London), 1955, p. 109. Page 41 "chestnut" as a product of "depraved... next line: The tiger springs in the new year, Us he devours... This would suggest that in the second of Eliot's oblique references to Blake the terror and beauty of Christ as Divine Wrath are indirectly in the Blakean Tyger. And, most strikingly, this Wrath is associated by Eliot not only with a tree of rank growth evoking a memory of Blake's "forests of the night", but also with tears which ...
... 260 Duryadhona, 80 EDDINGTON, 313-14, 317-19, 326, 332 Egypt, 106, 119, 127, 177n., 219, 223, 236, 238-41 Einstein, 139, 304, 308, 314-16, 325, 334, 401 Eliot, T. S., 115, 192-3, 195 -The Waste Land, 193n Encyclopaedists, the, 16 Engels, 128 England, 145,210,245 Equator, the, 304 Euclid, 81 Europe, 16,52,59... Collected Works of Nolini Kanta Gupta - Vol. 1 Index A. E. (George Russell), 45, 152,195,275 Adwaita, 139 Aesop, 97 Africa, 56, 101 Agastya, 281 Agni, 9, 247 Ajanta, 136, 179 Akbar, 93, 394 Alexander, 208, 394 Allies, the, 75, 88, 89 America, 56, 72, 81, 87, 89, 91, 103-4 ...
... of Rosalind, Lear or Perdita. In both one can't miss the wonder and the magic and the power of the Word, in one the word of the Vital and in the other the word of Light. The modems, Eliot-Pound group, might deprecate Milton for his Latinisms, his inflated, ritualistic or incantatory style lacking intimacy and even for the unmodemistic characters of his two epics; but they would fail... "uselessly uttering existence." Hardy at close of the play has the word that "deliverance" will be offered, "consciousness the will informing;" but it is lost in the tragic immensity of the whole. Eliot, despite the saving grace of his vision of Marina and the experience of the still moment of interaction between Time and Eternity, would still, like a true Catholic, doubt if man could transcend the... coherence. Its ruler is not God but Chance. In such a world when man dies his soul too dies. The range of the poem is as the universe's and the poet's manner as stately. "We seem to be reading," says George Santayana about this poem, "not the poetry of a poet about things, but the poetry of things themselves. That things have their poetry, not because of what we make them symbols of, but because of ...
... Byron allied satire with sublimity in his work Vision of judgment. In the 19th century, Dickens, George Eliot and Balzac, although not satirists in the proper sense of the term, must be mentioned in this connection. Passing through Samuel Butler and G.B.Shaw, we come to Aldous Huxley and George Orwell of the 20th century, who have produced pure satire in their own individual ways. 3 This ...
... peculiarly their own. The road up and down is one and the same. These two aphorisms, by a curious coincidence, serve also as epigraphs to T.S. Eliot's Burnt Norton, published twenty years later. Like Sri Aurobindo and Eliot, Heraclitus too had wrestled with seeming opposites only to forge a firm reconciliation at last. Commenting on the first of the above, Sri Aurobindo writes: ... unique cultural heritage. II William Archer was on the whole a sound dramatic critic, although some of his animadversions on the lesser Elizabethans were too harsh and needed a T.S. Eliot to put the record straight. But when Archer ventured, with more valour than discretion, to indict the culture of a sub-continent like India, he was really asking for trouble. 1 The provocation he gave... "touches, almost reaches the heart of the secret. For this kingdom is evidently spiritual, it is the crown, the mastery to which the perfected man arrives; and the perfect man is a divine child." 69 As Eliot flashes forth the revelation - Sudden in a shaft of sunlight Even while the dust moves There rises the hidden laughter Page 513 Of children in the foliage ...
... Ibid., pp. 99-100 16. S. K. Mitra, Resurgent India (1963), p. 31 17. Sri Aurobindo, Vol. 14, p. 399 18. Ibid., p. 407 19. lbid.,p.408 20. T. S. Eliot, The Waste Land, II, 11. 395-98 21. Quoted in Arabinda Poddar's Renaissance in Bengal: Quests and Confrontations (WO), p. 17 22. Ibid. 23. Quoted in... 21. Ibid., p. 36 22. Ibid., p. 42 23. Sri Aurobindo Mandir Annual, No. 27, P. 140 24. Sri Aurobindo, Vol. 2, p. 3 25. Ibid. 26. T. S. Eliot, Four Quartets (1944), p. 20 27. Sri Aurobindo, Vol. 2, p. 3 28. Sri Aurobindo, Vol. 13, pp. 563-64 29. Sri Aurobindo, Vol. 2, p. 4 30. Ibid., p. 5 31... 64. Ibid., p. 344 65. Ibid., p. 351 66. Ibid., pp. 360-61 67. Ibid., p. 352 68. Ibid., p. 370 69. Ibid., p. 371 70. T. S. Eliot, Burnt Norton, pp. 170-74 71. Sri Aurobindo, Vol. 16, p. 371 72. Quoted in D. K. Roy's Sri Aurobindo Came to Me (Jaico edn.), p. 107 73. Sri Aurobindo, Vol. 18, p. ...
... Sharma said that while we talk of values and virtues, which are very good words, what is important is the man who has embodied those values and virtues. Page 73 He referred to T.S. Eliot who had referred to the situation of life today where life is lost in living, wisdom is lost in knowledge and knowledge is lost in information. Dr. Sharma also referred to the impact of science... character is no education. He felt that the most important question that education for character development should raise is "What is life meant for?" "What is the purpose of life?" He also referred to George Santayana who had said that it is not enough to be wise, one should listen to the heart. Dr. Shakuntala Punjani said that the ancient gurukul system of education was an ideal system, and she felt ...
... that which is happy and felicitous, unfalsifiably true and unmutably beautiful. But the most amazing thing is that Kathleen Raine passed judgements without reading Sri Aurobindo! If we apply Eliot's dictum that a good critic should have a great "sense of fact", then we are constrained to say that she did not have facts with her. It is also strange that several decades ago a critic in the The... mood of a rightful reaction against Victorianism the modem mind has certainly brought mental profundity and penetration which were very desirable. It has won a new freedom also. When it touches Eliot-wise the Gita's core that "the time of death is every moment" and therefore one must remember Krishna always, we have here another possibility opened out for poetry, a possibility of the inner mental... his observations of the various spiritual siddhis or realisations achieved by him. These constitute a unique record 20 Sri Aurobindo on Himself, SABCL, Vol. 26, pp. 423-24. 21 Georges Van Vrekhem, Beyond Man, p. 45. 22 K. R. Srinivasa Iyengar, Sri Aurobindo, p. 378. in the entire annals of spirituality. About these documents, collectively called Record of ...
... the fierce spirit of Bhawani Mandir and is vibrant with the electric fervour and faith generated during 1905-6. The "partition" was truly "a moment in time and of time", yet a moment when (as T.S. Eliot might put it) "time was made through that' moment". It was a time of unprecedented mass agitation against the ruling colonial power. "Swadeshi" became a clarion call, "boycott" resounded like... annexation; and the sprawling 'presidencies' were justifiable neither in terms of geography nor the imperatives of economics. They had grown, or rather fanned out, from the island of Bombay, the Fort St. George in Madras and Fort St. William in Calcutta. In the nineteenth century, the 'Bengal' administration had included present-day West Bengal and East Bengal (Bangla Desh), and Bihar (including Chota Nagpur) ...
... everything, and must take the blame for everything. IV April 1908 was a month reverberating with sinister foreboding. In retrospect, one feels like recalling the opening lines of T.S.. Eliot's The Waste Land: April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, stirring Dull roots with spring rain. Although the... India is to supply the world with a perennial source of light and renovation. ...She sends forth a light from her bosom which floods the: earth and the heavens, and mankind bathes in it like St. George in the well of life and recovers strength, hope and vitality for its long pilgrimage. Such a time is now at hand. The world needs India and needs her free. 31 Page 303 ...
... dungeon, the admonition and the exhortation seemed to insinuate their meaning into his disturbed heart, and it was as though he was enacting the inner spiritual drama so disturbingly described by T.S. Eliot: To arrive where you are, to get from where you are not, You must go by a way wherein there is no ecstasy... In order to possess what you do not possess You must go by the way of... flaming heart and radiant soul - these were under trial. It was the Divine's working too that, not a gluttonous shark of the profession, not a merely superlatively clever Barrister, but a valiant St. George of the Bar Page 326 should come forward to give battle to the Dragon. It is not necessary here to go over the whole exasperating legalistic ground once again. The prosecution ...
... evoke a superhuman humanity without that human paradox as old as the epic of Gilgamesh by which man is part mortal, part immortal. You take issue (second point) about Milton's abstractions; Eliot, you will remember, criticized Milton himself for this. In the fine passage you cite I would suggest that the abstracts and negatives serve precisely the purpose of evoking 'chaos and old night' and... an American and I find it hard to believe that any American can write a 'greatest hook on Yeats's poetry'. But there again I MAY BE WRONG. I have not in this case read the book. I have just received George Mills Harper's 'monumental' two volumes on the Making of Yeats's A Vision. I have not yet looked at it very closely. At my age one must be Page 111 clear about priorities. Like Yeats ...
... gift of Homer and Valmiki - and the self-restraint and obedience to a divine law which makes even the gods more divine. 14 Sri Aurobindo wrote these articles before the work of Hopkins, Eliot, D.H. Lawrence, Auden and the later Yeats achieved publication, and even as regards the poetry of Meredith, Phillips, A.E. and Yeats, Sri Aurobindo had mainly to depend Page 615 ... fullness of the delineation and the gorgeousness of the imagery. In attempting a continuation of the Iliad of Homer, Sri Aurobindo was taking no small risk, but it was also an irresistible challenge. George Steiner has described the Iliad as "the primer of tragic art", for the Western sense of the "tragic" has been woven out of its motifs and images: "the shortness of heroic life, the exposure of man ...
... are needed, or one or other of them, but the purdah is not likely to produce them, though there may be a lucky accident in the worst circumstances, but one can't count on accidents. A George Eliot, a George Sand, a Virginia Woolf, a Sappho, or even a Comtesse de Noailles grew up in other circumstances. May 1933? It is true that the removal of the sex-impulse in all its forms ...
... what was the scope for the epic as a literary form? Of Hopkins, Sri Aurobindo said that he "becomes a great poet in his sonnets. He is not a mystic poet, but a religious one". 6 Talking of T.S. Eliot, Sri Aurobindo said that he is "undoubtedly a poet", but added: "Why the devil does he go in for modernism when he can write such fine stuff as La Figlia che Piange?" 7 Again, on Nirod once remarking... Aurobindo thought Churchill had formed a strong Government, and on 15 May he remarked: It is a remarkable Ministry. Most of the ablest men of England are there, except Hore-Belisha and Lloyd George. As I expected, Morrison and Evans have been taken. Morrison is one of the best organisers. Their coming in will help to prevent any quarrel with Labour. 19 He also felt that the inclusion ...
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