perhaps i should elaborate on what i mean by 'seriously,' because surely we encounter fragmented art on a day to day basis. eliot's 'wasteland' is basically a hodge podge of fragments from the original typescript pound tore to pieces, and we take it seriously. we certainly take what verses remain from sappho seriously. eliot and sappho represent two alternate poles of the spectrum in which i perceive 'fragments' as existing. eliot's "fragment" is read as being a complete aesthetic work rather than a part of a whole. most critics set aside the ontology of the poem as a sort of secondary concern when it comes to interpretations. i suppose, then, what i mean by 'take seriously' is 'to see the potential for solid and largely explanatory interpretations'.
sappho's verse, on the other hand, comes to us in bits and pieces of lines found quoted in other sources. the sapphic fragments have a 'partial' existence because the full body of sappho's work is apparently inaccessible. time did away with lots of it, not sappho herself.
the reason i'm thinking about all this is because it really pisses me off that i have to think about 'kubla khan' as being a "fragment". i don't care that coleridge claims that his writing is interrupted and that he only relates a small portion of his dream vision. he's full of shit. let's take a brief look at the final stanza of the poem:
| A damsel with a dulcimer | |
| In a vision once I saw: | |
| It was an Abyssinian maid, | |
| And on her dulcimer she play'd, | 40 |
| Singing of Mount Abora. | |
| Could I revive within me, | |
| Her symphony and song, | |
| To such a deep delight 'twould win me, | |
| That with music loud and long, | 45 |
| I would build that dome in air, | |
| That sunny dome! those caves of ice! | |
| And all who heard should see them there, | |
| And all should cry, Beware! Beware! | |
| His flashing eyes, his floating hair! | 50 |
| Weave a circle round him thrice, | |
| And close your eyes with holy dread, | |
| For he on honey-dew hath fed, | |
| And drunk the milk of Paradise. |
if the final lines of this poem don't sound like a sort of ending, i don't know what does. the whole notion of something being 'intentionally fragmented' just seems impossible to me. either something is whole or it is not. there is no in between, and when it comes to interpreting a fragment, i think a reader finds himself drowning in endless hermeneutic possibilities.
the other people in my romanticism class don't seem to be phased by the idea of an 'intentional fragment'... but it really really bothers me. and i want to know what you, my beloved readers, think on the subject. i will happily reward you with provocative tales about my always tantalizing life in the post to come; look forward to hearing about happy donuts, dog walking and my inability to settle down with just one nice cereal.
I wholeheartedly agree with you.
ReplyDeleteUm, that was a lie. I never understand a word of your posts that discuss English literature.
i promise i'll write something non-englishy tonight.
ReplyDeleteOkay, so it seems to me that there are three kinds of fragments/fragmented texts. The first kind arises when an author declares, "This is a fragment." While I can understand the practical reasons for an author labeling his work an "unfinished poem" or a "rough draft," I have no idea what those labels are supposed to mean to me in a hermeneutic sense. We can only interpret texts as they are; imagining what they would have been or should have been seems fruitless. I would say both "Kubla Kahn" and "The Wasteland" belong to this category. On the other end of the spectrum would be something like Sappho's verse, which clearly has pieces missing. In this case it would definitely be helpful to know that you're looking at a fragmented or "not-whole" text; if you didn't, you might erroneously think that Sappho means to comment on the broken and fragmented nature of ancient Greek life. The last kind of fragmented text would be one that's been "messed with" in unclear ways. Two extremely important examples would be Shakespeare's plays and the Hebrew Bible, which are both essentially collections of fragments all glued together by anonymous editors and redactors. What are we supposed to make of this? Should we accept the texts as "whole" and proceed with our interpretations, or should we consider their messy historical origins? There's a good example of how this issue affects a text in Genesis 4:8, which reads, "Cain said to his brother Abel: And while they were in the field, Cain attacked his brother Abel and killed him." The big question is: what did Cain say? We don't know. There's literally a blank space in every Torah in the middle of Genesis 4:8. So the rabbis come up with all these creative answers, like, "The space is left blank because the words of a murderer do not matter." Is this the right way to approach the text, though? Or is it smarter to just say, "Some redactor edited out Cain's words," or, "They were lost in error," or, "They were lost to time"? If they were lost to time, which, really, is probably what happened, what makes them any different from the missing parts of Sappho's verse?
ReplyDeleteHmm... I would apologize for being so verbose, but y'all are English majors so you should be able to navigate my ramblings. I can't wait to talk about cereal.
ReplyDeletejason, thanks for bringing up the Hebrew Bible. that's super interesting/relevant. although, are we supposed to approach religious texts with the same hermeneutic principles as exclusively aesthetic texts?
ReplyDeletehmm... this is why you need to come back to school, or you know, at least visit stanford in the near future.