for Brother Ishtananda, who chanted: “I am not this body, which changes and passes away. I am not this mind, which knows nothing but change. I am the immortal, blissful soul, ever one with Thee.”
The body changes day by day From fresh youth to decaying age. Loss of hair, weakened teeth thus dismay As slower legs amble across the stage. I am not that body.
The mind knows nothing but constant swirling As with the body it forms—emerging from the womb And through many countless events twirling To weaken, to sicken, to pass on to the tomb. I am not that mind.
The soul remains ever one with Immortality— Ever a new bubble of Bliss on the Sea of Infinity— Never to be lost throughout all of Eternity— The only Changeless, transcending finality. I am that soul.
Elizabeth Barrett Browning’s Sonnet 30 “I see thine image through my tears to-night”
The speaker in Elizabeth Barrett Browning’s sonnet 30 “I see thine image through my tears to-night” is indulging herself in doubts as she contemplates the thought that her belovèd is little more than a fantasy.
Introduction and Text of Sonnet 30 “I see thine image through my tears to-night”
Elizabeth Barrett Browning’s sonnet 30 “I see thine image through my tears to-night” from Sonnets from the Portuguese dramatizes the regression of the speaker as she wonders if she has merely created dreamlike the love of her belovèd.
Sonnet 30 “I see thine image through my tears to-night” gives the speaker the space to indulge in doubts. She allows herself to go backward to her earlier stage of melancholy. To her distress, she is now contemplating the possibility, and to her the likelihood, that her lover is little more than a fantasy without a shred of reality.
Sonnet 30 “I see thine image through my tears to-night”
I see thine image through my tears to-night, And yet to-day I saw thee smiling. How Refer the cause?—Beloved, is it thou Or I, who makes me sad? The acolyte Amid the chanted joy and thankful rite May so fall flat, with pale insensate brow, On the altar-stair. I hear thy voice and vow, Perplexed, uncertain, since thou art out of sight, As he, in his swooning ears, the choir’s Amen. Beloved, dost thou love? or did I see all The glory as I dreamed, and fainted when Too vehement light dilated my ideal, For my soul’s eyes? Will that light come again, As now these tears come—falling hot and real?
Commentary on Sonnet 30 “I see thine image through my tears to-night”
The speaker is indulging herself in doubts as she contemplates the thought that her belovèd is little more than a fantasy. She is finding it difficult again to maintain her posture of happiness because her habit for sorrow.
First Quatrain: Remembering An Earlier Visit
I see thine image through my tears to-night, And yet to-day I saw thee smiling. How Refer the cause?—Beloved, is it thou Or I, who makes me sad? The acolyte
The speaker remarks that she is shedding tears as she appears to be looking at his picture or perhaps just visualizing him as in a dream. The now sorrowful speaker ponders the cause of her tears, addressing her belovèd with a question regarding the origin of her tears.
She asks him if she is the cause of her sadness or if he is the origin. With a strange juxtaposition, the speaker then begins to imagine a ceremony, perhaps, the wedding of her belovèd and herself.
Second Quatrain: A Dream-State Visualization
Amid the chanted joy and thankful rite May so fall flat, with pale insensate brow, On the altar-stair. I hear thy voice and vow, Perplexed, uncertain, since thou art out of sight,
In her dream-state, the speaker visualizes an attendant to the service, and “the acolyte” stumbles and falls “flat” “[o]n the altar-stair.” Such an unexpected accident provides not only a comic outrage but also a farcical intrusion into such the solemn occasion.
The speaker’s imagination is allowing her to hallucinate; no doubt such a nightmare comes from the hypersensitive nature of the speaker. The reader is aware of the intensity of this speaker’s emotions as she has gone from a nearly complete recluse with feelings of abandonment to the betrothed of a suitor, whom she deems much above her class in society.
The speaker then asserts that she “hear[s his] voice and vow.” But his voice and vow are “perplexed” and “uncertain.” And he is “out of sight.” Again, the reader detects those old feelings of doubt that the speaker has suffered since the beginning of these adventures in romance.
First Tercet: Contemplating Possibilities
As he, in his swooning ears, the choir’s Amen. Beloved, dost thou love? or did I see all The glory as I dreamed, and fainted when
The speaker wonders if the stumbling attendant has been overwhelmed by “the choir’s Amen.” And then she contemplates the possibility that she is dreaming this love that has become so important to her, and thus she questions, “Belovèd, dost thou love?” Or perhaps, the agitated speaker has, in fact, dreamed it all, for she wonders, “did I see all / The glory as I dreamed?”
If it is nothing but a dream, it would be quite natural for her to stumble and fall; thus, it was not an assistant but the speaker herself who has stumbled and fallen upon those altar steps.
Second Tercet: To Believe Good Fortune
Too vehement light dilated my ideal, For my soul’s eyes? Will that light come again, As now these tears come—falling hot and real?
The speaker considers the possibility that again she has allowed herself to believe in the good fortune of finding a loving mate as brilliant as her belovèd suitor seems to be. And now the fact may be that it was all a fantasy; perhaps, the glow from her suitor has been exaggerated in her own mine.
The speaker cannot help but wonder and therefore she puts to him the question, “Will that light come again?” And the desperate speaker then compares that urgency to “these tears” that she now emphasizes are “falling hot and real?”
Image: Emily Dickinson – Amherst College – Daguerrotype of the poet at age 17, circa 1847 – likely the only authentic, extant likeness of the poet
Emily Dickinson’s “Joy to have merited the Pain”
Emily Dickinson’s speaker declares then elucidates her declaration that having seriously earned, or “merited” pain, is a marvelous, soul-enriching experience, leading to ultimate liberation into Spirit.
Introduction and Text of “Joy to have merited the Pain”
On first reflection, it is unlikely that the notion of earned pain is ever welcome to the human mind and heart or that any pain can ever be accepted. But on second thought and possibly after some delving into the nature of Spirit and Its relationship to a fallen world, the idea becomes well founded and completely comprehensible.
The mind and heart crave pure solace but find achieving that exalted state fraught with obstructions. This speaker offers her hard won experience with that journey as she dramatizes the thrill of seeking and the ultimate winning of that goal. Her mystical proclivities enhance her skills as she offers consolation on every level of spiritual awareness.
Joy to have merited the Pain
Joy to have merited the Pain– To merit the Release– Joy to have perished every step– To Compass Paradise–
Pardon–to look upon thy face– With these old fashioned Eyes– Better than new–could be–for that– Though bought in Paradise–
Because they looked on thee before– And thou hast looked on them– Prove Me–My Hazel Witnesses The features are the same–
So fleet thou wert, when present– So infinite–when gone– An Orient’s Apparition– Remanded of the Morn–
The Height I recollect– ‘Twas even with the Hills– The Depth upon my Soul was notched– As Floods–on Whites of Wheels–
To Haunt–till Time have dropped His last Decade away, And Haunting actualize–to last At least–Eternity–
Commentary on “Joy to have merited the Pain”
Emily Dickinson’s speaker announces and then elucidates her declaration that the act of having earned (“merited”) pain, is a marvelous, soul-enriching experience, which leads ultimately to liberation into Spirit.
Stanza 1: Joy Eliminates Pain
Joy to have merited the Pain– To merit the Release– Joy to have perished every step– To Compass Paradise–
The speaker is affirming that earned pain fades into joy. It gains a vivid, long liberation of the soul. At every step of the transitioning process from lack of vision to full sight, the joy seems to dissolve the soul in a marvelous unity–Spirit and soul becoming one.
Of course, the individual soul and the Over-Soul are always locked in an unbreakable unity, but the curse of delusion or Maya placed on a fallen world renders the human mind incapable of comprehending that unity until it regains that vision through inner stillness and concentration.
The burden of living in a fallen world weighs heavy on each perfect soul, situated in a physical encasement and a mental body that remain in a state of perdition, neither comprehending its perfection, nor for some even being intellectually aware that it possesses such perfection. Paradise will remain on the horizon, though, until the seeker takes notice and begins that journey toward its goal.
Stanza 2: The Ephemeral Becomes Concrete
Pardon–to look upon thy face– With these old fashioned Eyes– Better than new–could be–for that– Though bought in Paradise–
The speaker now affirms that she has become aware of her eyes growing strong, after she has been absolved from certain errors of thought and behavior. She is now capable of peering into the ancient eye with her own “old fashioned eyes.”
The speaker’s transformation has improved her ability to discern certain worldly ways, and she will not long brook those wrong manners that limit her ability to adopt new spiritual steps.
The speaker is becoming aware that she can realize perfectly, that Paradise can become and remain a tangible place. That seemingly ephemeral place can become as concrete as the streets of the city, or the hills of the country.
Stanza 3: From Dim Glimpses of the Past
Because they looked on thee before– And thou hast looked on them– Prove Me–My Hazel Witnesses The features are the same–
The speaker confirms that she has, in fact, in the dim past glimpsed the face of the Divine Reality, and that glimpse has already atoned for the fallen state, in which she now finds herself.
She has now become completely in possession of the knowledge that her “Hazel” eyes were, in fact, witnesses to the great unity for which she now urgently seeks reentry. The sacred sight of the Divine Seer and the practicing, advancing devotee are one and the same.
This knowledge delights the speaker who has already admitted that it was indeed “Pain” that nudged her on to seeking final relief. The human heart and mind crave on every level of being the final elimination of both physical and mental pain and suffering. When a soul finds itself transitioning from the fallen world to the uplifted world of “Paradise,” it can do no less than sing praises of worship.
Stanza 4: The Consummation of the Infinite
So fleet thou wert, when present– So infinite–when gone– An Orient’s Apparition–vRemanded of the Morn–
The speaker avers that the Divine Belovèd forever consumes all time, as It continues to remain infinitely present. The Blessèd One never strays, though Its creation may stray far and wide.
Just as the sun rises in the East to explain morning to the day, the rising from having fallen provides a soothing balm of gladness to the human heart and mind living under a cloud of doubt and fear.
Each soul that has earned its liberation through great pain can offer testimony to the sanctity of having regained the “Paradise” that was lost, despite the temporary nature of all that went before.
Stanza 5: Highest Level of Awareness
The Height I recollect– ‘Twas even with the Hills– The Depth upon my Soul was notched– As Floods–on Whites of Wheels–
The speaker now reveals that she has evoked the highest level of awareness, that is, she has determined that she will pursue the ultimate range of vision. She compares the highest sight to the “Hills,” finding that they are “even.” And the valley below that had “notched” her soul seemed to flood her consciousness, as water does as it splashes upon the wheels of a carriage.
Still the speaker is aware that her own voice can speak inside the darkest shadow that earth life has to reflect. She determines not only to be a spectator of events but to fully interact with all that might bring her closer to her goal.
This observant speaker knows that she has the ability to comprehend the nature of fallen earth creations, but she also continues to be stung by the facile observations that only limit each soul and denigrate each thought that would seek to alleviate the misery and tainted status of the fallen mind.
Stanza 6: Transcending Space and Time
To Haunt–till Time have dropped His last Decade away, And Haunting actualize–to last At least–Eternity–
The speaker continues her effort to transcend spiritually all space and time. Each year drops eternally into the ghost-day and feather-night. And, of course, they all are on their individual journeys through that space and time.
The speaker has taken the task of “Haunting” all the unselfrealized minds and hearts that cross her path, whether by night or day. As the decades speed by, she intends to ride each moment into the utmost reality until it yields that creature whose head is toward eternity, like those horses in, “Because I could not stop for Death.”
Elizabeth Barrett Browning’s Sonnet 29 “I think of thee!—my thoughts do twine and bud”
Elizabeth Barrett Browning’s speaker in sonnet 29 “I think of thee!—my thoughts do twine and bud” allows her thoughts to create a tether that is ultimately unnecessary for two lovers who share such a unique bond.
Introduction and Text of Sonnet 29 “I think of thee!—my thoughts do twine and bud”
Elizabeth Barrett Browning’s sonnet 29 “I think of thee!—my thoughts do twine and bud” from Sonnets from the Portuguese dramatizes the closeness of the speaker with her belovèd. Even as her thoughts encircle him, she insists that ultimately she is so closely united with him that she need not think of him at all.
The speaker and her illustrious suitor share a special closeness that keeps them together. The speaker of this sonnet permits her thoughts to create a drama featuring a tether that will bind the two lovers into a unique bond.
Sonnet 29 “I think of thee!—my thoughts do twine and bud”
I think of thee!—my thoughts do twine and bud About thee, as wild vines, about a tree, Put out broad leaves, and soon there’s nought to see Except the straggling green which hides the wood. Yet, O my palm-tree, be it understood I will not have my thoughts instead of thee Who art dearer, better! Rather, instantly Renew thy presence; as a strong tree should, Rustle thy boughs and set thy trunk all bare, And let these bands of greenery which insphere thee Drop heavily down,—burst, shattered, everywhere! Because, in this deep joy to see and hear thee And breathe within thy shadow a new air, I do not think of thee—I am too near thee.
Commentary on Sonnet 29 “I think of thee!—my thoughts do twine and bud”
The speaker in sonnet 29 “I think of thee!—my thoughts do twine and bud”is now allowing her thoughts to create a tether that is ultimately unnecessary for two lovers who share such a unique bond.
First Quatrain: Vining Thoughts
I think of thee!—my thoughts do twine and bud About thee, as wild vines, about a tree, Put out broad leaves, and soon there’s nought to see Except the straggling green which hides the wood.
The speaker addresses her belovèd, telling him that she thinks of him. She then goes on to describe the scene that her thoughts of him create. The speaker’s thoughts seem to resemble a vine that grows up wrapping itself around him as a Morning Glory vine would do—growing up to encircle a tree or fence post.
The speaker likens her foliage-thoughts to that vine wrapping around a tree or a post, and as it grows up the structure, it grows large, lush leaves. These leaves soon cover the tree until there is nothing visible except the vine. The wood of the tree has completely vanished under the cover of the vine.
Second Quatrain: Better than Her Thoughts
Yet, O my palm-tree, be it understood I will not have my thoughts instead of thee Who art dearer, better! Rather, instantly Renew thy presence; as a strong tree should,
The speaker then shrieks in horror that her thoughts have obliterated her belovèd, for she does not wish for that to happen. The speaker then exclaims, addressing him, “O, my palm-tree,” and insisting that she does not intend for her thoughts to obliterate him. She asserts that she cherishes him much more than she does her thoughts of him.
The enraptured speaker then commands him to dislodge himself from her thoughts, so that he will once again shine through. He is as strong as a tree is strong, and the wood of the tree should always shine through the obtrusive vines, regardless of how prolific their foliage.
First Tercet: A Living Presence
Rustle thy boughs and set thy trunk all bare, And let these bands of greenery which insphere thee Drop heavily down,—burst, shattered, everywhere!
The speaker continues her command, insisting that he remain a physical presence, complete and whole, uncovered by her misty thoughts. She wants him to extricate himself from her thoughts and become the living presence that she so adores.
The excited speaker then insists that he break those imaginary bonds of green foliage that she has concocted and that have encircled him, so that the greenery will fall in a heavy heap, as they split apart in their zeal to reveal him. The speaker’s little drama succinctly reveals the heated passion of her love for her belovèd suitor.
Second Tercet: Affirming Passion
Because, in this deep joy to see and hear thee And breathe within thy shadow a new air, I do not think of thee—I am too near thee.
Finally, the speaker affirms her passion by revealing how desirous she is of merely being able to “breath” within the same environment where her belovèd remains. Her thoughts that wrap and cover her belovèd merely represent the closeness she enjoys with him.
She remains so close to him that she need not think of him at all, because she insists, “I am too near thee.” It is a closeness that she reveres as she revels in the magic of its ability to engender in her feelings of deep love and devotion.
Image: Elizabeth Barrett Browning – Engraving from original Painting by Chappel, 1872. (Photo by: Universal History Archive/Universal Images Group via Getty Images)
Elizabeth Barrett Browning’s Sonnet 28 “My letters! all dead paper, mute and white!”
In Elizabeth Barrett Browning’s sonnet 28 “My letters! all dead paper, mute and white!,” the speaker reacts to each stage of the growing love relationship, while she is looking through a bundle of love letters.
Introduction and Text of Sonnet 28 “My letters! all dead paper, mute and white!“
Elizabeth Barrett Browning’s sonnet 28 “My letters! all dead paper, mute and white!” from Sonnets from the Portuguese is dramatizing the speaker’s uncomplicated activity of perusing a bunch of her love letters.
She loosens the cord that binds them and then begins to report certain significant details from each missive. Each one, on which the decides to report, unveils a stage in the maturing relationship of the two lovers from friend to soul-mate.
Sonnet 28 “My letters! all dead paper, mute and white!”
My letters! all dead paper, mute and white! And yet they seem alive and quivering Against my tremulous hands which lose the string And let them drop down on my knee to-night. This said,—he wished to have me in his sight Once, as a friend: this fixed a day in spring To come and touch my hand … a simple thing, Yet I wept for it!—this, … the paper’s light … Said, Dear, I love thee; and I sank and quailed As if God’s future thundered on my past. This said, I am thine—and so its ink has paled With lying at my heart that beat too fast. And this … O Love, thy words have ill availed If, what this said, I dared repeat at last!
Commentary on Sonnet 28 “My letters! all dead paper, mute and white!”
The speaker in Elizabeth Barrett Browning’s Sonnet 28 “My letters! all dead paper, mute and white!” is looking at the love letters from her beloved suitor and reacting to each step in the growth of their love relationship.
First Quatrain: Letters That Live
My letters! all dead paper, mute and white! And yet they seem alive and quivering Against my tremulous hands which lose the string And let them drop down on my knee to-night.
The speaker begins by exclaiming “My letters!” She sits with a bundle of her letters in her hands and commences to muse aloud her response to fact that they even exist. She insists that they are actually nothing more than “dead paper, mute and white!” But because she is aware of the story that they contain, she claims that they seem to be “alive and quivering.”
Of course, it is the trembling of her hands that causes them to “quiver.” She has untied the cord that binds the letters together in a bunch, and her “tremulous hands” then permit those letters to “drop down on her knee.”
Second Quatrain: Each Letter a Pronouncement
This said,—he wished to have me in his sight Once, as a friend: this fixed a day in spring To come and touch my hand … a simple thing, Yet I wept for it!—this, … the paper’s light …
The speaker, in the second quatrain, commences her report on what each letter pronounces. The first one that she selects is telling her that her suitor at first desired to visit her for the purpose of friendship.
After all they are both poets, and poets are likely to enjoy friendship with other poets. Thus, at the outset, the two poets experienced friendship, and she was pleasantly surprised that he even wished to visit her.
In the next missive she on which she focuses, he informs her her that he would like to visit and hold her hand; appropriately and timely, that day was a spring day. The romance inherent in these image choices is full of possibilities; yet, she regards the event “a simple thing.” Still, even though it may be simple, it brings tears to her eyes.
First Tercet: What God Judges
Said, Dear, I love thee; and I sank and quailed As if God’s future thundered on my past. This said, I am thine—and so its ink has paled
The next epistle with paper that is “light” informs her, “Dear, I love thee.” To this astonishing avowal, she exerts a passionate and extreme reaction. She sinks back in her seat with a startled cry for she felt as if God had declared some momentous decree on her past life.
As this sonnet sequence has progressively revealed, this speaker has passed quite a solitary and painfully sorrowful life. However, her past now is being put in judgment by God, and God is proclaiming that her future will not be replicating her sad past.
Second Tercet: Next to a Fast-Beating Heart
With lying at my heart that beat too fast. And this … O Love, thy words have ill availed If, what this said, I dared repeat at last!
The next letter avows to her that he belongs to her. The speaker has so treasured this letter that she has caused the ink to become pale from holding it to her fast-beating heart. The speaker has figuratively held this letter to her fast-beating heart, and that holding has metaphorically caused the ink to lighten.
The last epistle inflames her so much that she cannot allow herself to voice any of it nor even offer a hint of what it announces. Nevertheless, the continuing progress of the sonnet sequence allows the reader to remain perfectly satisfied with what might be a unsatisfying because inconclusive conclusion because the speaker chose to reveal nothing from the final letter’s contents.
Literary studies is the academic discipline devoted to the analysis, interpretation, evaluation, and contextualization of literature; it also includes the generalized act of commentary on literary works.
Literary studies examines written works—from poetry, fiction, and drama to essays and emerging digital forms—not simply as artistic objects but as cultural, historical, philosophical, linguistic, and aesthetic expressions. At its core, literary studies asks:
What do texts mean?
How do they work?
Why do they matter?
The field draws from a range of approaches, including philology, historical scholarship, theory, philosophy, linguistics, theology, and cultural analysis. Each special focus from analysis to commentary engages its own experts who employ each of these fields in unique combinations of endeavor.
For example, the analyst may emphasize historical scholarship in explicating a poem, while the commentarian will dip into any number of those approaches in order to elucidate meaning from informed personal experience.
At the core of the literary field is human experience. From humankind’s first finding itself in world of pairs of opposites that operate sometimes for good and sometimes for ill, the mind of mankind has grappled with the very meaning of existence. Literature provides a written record of that grappling.
That record makes it so that humanity need not learn all over again and again everything required for living a well-seasoned and reasonably comfortable, prosperous life. Human beings can read about many more experiences than they can ever actually experience.
And while personal experience is always central to one’s psyche, it serves as a bedrock for understanding those contemporaries living in the immediate environment and those ancestors who lived in the past.
Literature and literary studies offer a treasure trove of material keeping the mind and heart balanced and harmonious as each human being travels a unique path to spiritual understanding and ultimate awakening to soul-reality—the final stage in understanding and uniting the soul with the Creator of creation (God).
Historical Development
1. Origins in Antiquity
The roots of literary studies reach back to ancient civilizations.
Greece: Thinkers such as Plato and Aristotle explored poetry’s moral and aesthetic value, laying foundational concepts in mimesis, genre, and rhetoric.
Rome: Critics such as Horace, Longinus, and Quintilian systematized literary technique and rhetorical education.
These early traditions treated literature as part of a wider program of moral, civic, and rhetorical training.
2. Medieval and Renaissance Scholarship
During the Middle Ages, literature was primarily studied through the lens of theology and classical rhetoric. With the Renaissance, renewed attention to classical texts and humanism broadened interpretation, emphasizing:
textual editing
authorial biography
moral philosophy
artistic imitation and originality
Figures such as Petrarch, Erasmus, and later Sir Philip Sidney were important for literary criticism as an intellectual discipline.
3. Philology and the Birth of Modern Literary Studies (18th–19th
Centuries)
The modern university model grew out of European philology—systematic study of languages, manuscripts, and textual origins. Key figures included:
Friedrich August Wolf, who formalized classical philology
Wilhelm Dilthey, who argued for the humanities as a distinct form of knowledge
The Grimm brothers, whose linguistic scholarship shaped historical study of culture
In Britain and the United States, literary study emerged gradually as its own discipline, often housed in departments of English language and rhetoric.
4. The Rise of Criticism and Theory (20th Century)
The 20th century saw a dramatic diversification of methodologies, often called literary theory. Important movements and contributors include:
New Criticism (T. S. Eliot, Cleanth Brooks, I. A. Richards): close reading, textual autonomy
Feminist and gender studies (Woolf, Gilbert & Gubar, Butler)
Postcolonial studies (Said, Spivak, Bhabha)
Reader-response theories (Iser, Fish)
This pluralism made literary studies one of the most interdisciplinary fields in the humanities.
5. Literary Studies in the 21st Century
The field continues to evolve with:
digital humanities (text mining, digital archives, computational analysis)
environmental humanities (ecocriticism)
narrative medicine
world literature studies
renewed interest in classical rhetoric and formal aesthetics
Today, literary studies includes both traditional close reading and technologically advanced methodologies.
Internal Tensions and Contemporary Challenges in Literary Studies
Despite its intellectual richness and adaptability, literary studies has faced sustained internal tensions and external pressures, particularly since the late twentieth century. Acknowledging these challenges is essential for an honest account of the discipline’s current condition.
1. Debates over Theory and Method
One of the most persistent internal debates concerns the role and dominance of literary theory. While theory expanded the field’s conceptual reach and interdisciplinary influence, critics have argued that its institutionalization sometimes displaced close reading, historical knowledge, and aesthetic judgment.
This tension has produced ongoing disagreements between theoretically driven approaches and those advocating a return to formal analysis, philology, rhetoric, or historically grounded criticism. The result has been both fragmentation and productive pluralism.
2. Institutional Pressures and Decline
Literary studies has also experienced institutional contraction, particularly in Anglophone universities. Declining enrollments, reduced funding, and departmental closures have forced the field to defend its place within increasingly market-driven educational systems.
These pressures have reshaped curricula, hiring priorities, and research agendas, often privileging demonstrable “impact” over long-term scholarly depth.
3. Economic Justification of the Humanities
A related challenge is the growing demand to justify literary studies in economic or utilitarian terms. Arguments emphasizing transferable skills—critical thinking, communication, adaptability—have helped defend the discipline, but they risk narrowing its intellectual and cultural aims.
Many scholars contend that literature’s value cannot be fully captured by metrics of employability, insisting instead on its role in ethical reflection, cultural memory, and imaginative freedom.
4. Public Relevance and Authority
Literary studies has also confronted questions about its public authority. As cultural commentary has migrated to digital platforms and popular media, academic criticism has sometimes appeared insular or inaccessible.
In response, there has been renewed interest in public humanities, essayistic criticism, and teaching-oriented scholarship that reconnects academic work with broader audiences.
5. Renewal through Self-Critique
These tensions have not merely weakened the discipline; they have also prompted self-examination and renewal. Contemporary literary studies increasingly combines theoretical sophistication with historical depth, formal attentiveness, and ethical seriousness. The field’s willingness to critique its own assumptions remains one of its defining strengths.
By recognizing these internal debates and structural challenges, literary studies presents itself not as a settled or complacent discipline, but as one engaged in ongoing reflection about its methods, purposes, and responsibilities in a changing cultural and institutional landscape.
Purpose of Literary Studies
Interpretation and Meaning
The primary purpose of literary studies is to interpret texts richly and responsibly, explaining how literature creates meaning through form, language, imagery, voice, and structure.
2. Preservation of Cultural Heritage
Through editing, archiving, and historical scholarship, literary studies preserves important works and makes them accessible to future generations.
3. Critical and Ethical Inquiry
Literature is a testing ground for human experience. Studying literature helps individuals:
examine moral and philosophical questions
understand diverse viewpoints
confront social issues
explore the imagination’s power
4. Training in Analytical and Communicative Skills
Literary discipline develops skills essential across professions:
close attention to detail
critical thinking
persuasive writing
interpretive reasoning
cultural literacy
5. Exploration of Aesthetics
Literary studies also seeks to understand the pleasures and structures of artistry—why poetry moves us, how narrative creates suspense, how style functions, and what beauty means in language.
Importance of Literary Studies
Cultural Understanding and Memory
Literature is a record of humanity’s inner life. Studying it helps societies remember, reflect, and interpret their history, values, and aspirations.
2. Empathy and Human Connection
Reading literature strengthens the capacity to imagine the lives of others, fostering empathy and reducing cultural isolation.
3. Intellectual Freedom
Literary analysis encourages questioning, debate, and openness to multiple interpretations—essential qualities for democratic societies.
4. Preservation of Language
Through the study of style, genre, and linguistic change, literary studies enriches and preserves the expressive possibilities of language itself.
5. Influence Across Disciplines
The methods employed in literary studies inform philosophy, history, sociology, psychology, political theory, theology, and even medicine and law.
Place in Society
1. Education
Literary studies is central to curricula from primary schools to graduate programs. It cultivates literacy, imagination, ethical reflection, and intellectual maturity.
2. Cultural Institutions
Libraries, publishing houses, museums, and arts organizations rely on literary scholars for:
editing and curating texts
creating anthologies
interpreting archives
preserving rare works
3. Public Discourse
Literary critics influence cultural conversations through essays, reviews, public scholarship, and commentaries.
4. Media and the Arts
Film, theater, screenwriting, advertising, and media studies use literary analysis to shape storytelling, symbolism, and audience impact.
5. Humanities and Civic Life
As part of the broader humanities, literary studies sustains thoughtful civic engagement by nurturing critical reflection, historical awareness, and nuanced communication.
Cornerstone of the Humanities
Literary studies is a cornerstone of the humanities, offering tools to understand texts not only as artistic creations but as expressions of human thought, feeling, and cultural identity. Its long history—from ancient rhetoric to digital humanities—shows a discipline continuously reinventing itself to meet new forms of storytelling and new intellectual challenges.
By cultivating interpretation, empathy, cultural memory, and critical reasoning, literary studies plays a vital role in shaping educated citizens and sustaining a thoughtful, imaginative, and spiritually enlightened society.
🕉️
My Personal Engagement with Literary Studies
From my earliest love of music to my first unpleasant encounter with literary studies as a high school sophomore, it may seem rather odd that I did ever so engage.
Music: My First Love
It is true that my first love was music. I especially loved piano. As I was but a toddler, I watched and listened with awe as my Aunt Winnie played the piano during visits to my paternal grandparents home in Kentucky. Winnie was in her teens and played beautifully only by ear. So I fell in love with the piano, later thrilling to the TV performances of Liberace.
I also persuaded my parents to let me take piano lessons at our little four-room school house in Abington, Indiana, when I was in about the third grade around age 9. The music teacher, Mrs. Frame, came once a week and gave lessons to students, who were permitted the leave the classroom for about a half hour for the lessons.
Unfortunately, the school board decided after about three years into my lessons to ban Mrs. Frame from using out little school to give her lessons; she then continued them at her home. But we had to then travel to her home, and my dad was often too busy to take me to my lessons.
To relieve my dad of that chore, I stopped the lessons fairly soon after Mrs. Frame’s banishment. I have often wished I could have continued the lessons beyond the three years. But I have continued to keep a piano in my home and to play it from time to time.
Literature in High School
During my sophomore year in high school, Mrs. Edna Pickett was my English teacher. The first semester we studied grammar, and I was a straight A student in grammar.
On the first day’s meeting in Mrs. Pickett’s class, she asked the class to name the 8 parts of speech. No one offered to do it, so I raised my hand a spouted them off for her; she was impressed, and she remained impressed with my ability to handle English grammar.
Then second semester arrived. And instead of my beloved grammar, the focus was on general literature. We would read stories and poems in the literature text book—a big thick thing that I had no love for—and then discuss them.
Oddly, I had no yardstick for measuring the height, depth, and width of those works. It seemed that we were supposed to fathom something in the stories that I could not seem to fathom. The study seemed terribly vague and unwieldy, not like grammar, which had real answers and followed logical patterns.
To make matters worse, Mrs. Pickett required us to write book reports. If we did not write a book report, we could not get a A, regardless of our accumulated number.
I thought that book report requirement was unfair, and I refused to write one. True to her word, Mrs. Pickett marked me down to a B, even though my grad average was in the high 90s as usual, which under normal circumstances would have given me my usual A.
I’m not sure how I managed to get A’s on the literature tests, but somehow I did. And Mrs. Pickett said when she assigned the B that she was sad about it, also. That B really stung, and from then on, I went ahead and read books and reported on them.
After sophomore English came junior English which was focused on American literature, in addition to the grammar, of course. By then I had fallen in love the poetry and began to appreciate literature more. So my American literature focus caused me no real consternation.
However, I did not take British literature with Mrs. Pickett in my senior year; that year a course in creative writing was offered and it fulfilled the requirement for academic curricula specialty, so I enrolled in creative writing instead of senior English. I have often regretted not taking both the Brit lit and the creative writing. I could have done so because I had two study hall periods that year.
Curiously, it is also the oddity that I ended up taking British/Irish literature as the main concentration for my PhD studies, writing my dissertation of William Butler Yeats’ focus on Eastern philosophy and religion.
PhD in British Literature
So the next part of this story ends on a reversal that could not have been predicted. And it has some twists and turns. As I enjoyed grammar in early high school, I also enjoyed and was good at foreign language, beginning with Latin. The study of Latin even enhanced my aptitude for English grammar.
I took Latin my freshman year, then I took Spanish my sophomore year; my junior year I took Latin II and Spanish II and then took French my senior year (Mrs. Pickett taught the French class, and it was the first year French had been offered. She even spent the summer at the Sorbonne in Paris boning up on her French stills.)
So my interest become completely ensconced in foreign language, and I knew that in college I would major in foreign language—likely Spanish. But then my creative writing teacher, Mr. Malcolm Sedam, who was working on a masters degree in history, let me know that he needed to translate some works from German. He was writing his thesis on Johannes Erwin Eugen Rommel, known as The Desert Fox, a German Generalfeldmarschall during World War II.
I had begun to study German, Italian, and Brazilian Portuguese on my own. And I had been apprized of the similarities between German and English, and I decided that in college I would likely major in German.
So I made an attempt to translate some the text that Mr. Sedam needed. Of course, that was a total bust; I had only a smattering of German, not nearly enough to translate such material.
Nevertheless, I went ahead and began my German major at Ball State Teachers College which I entered summer quarter 1964. I had to wait until fall quarter to take my first course in German however.
I thoroughly enjoyed studying German at Ball State, transferred to Miami University after studying four quarters at BSU, graduated with a major in German from Miami in April 1967. I then taught German at Brookville, Indiana, for one year. I earned my MA in German from BSU in 1971 then taught 2 more years of German at Brookville.
By this time, I had discovered that a career teaching German was not for me; to do a truly efficient job of such teaching and engaging such scholarship, I would have to travel and study in Germany probably on a yearly basis—a venture that I did not relish.
Besides, I had begun writing and studying poetry written in English and became convinced that as a native speaker of English and dedicated literary studies enthusiast, a concentration in literature written in English was my best focus.
I began an MA in English at BSU in 1976 but did not finish it. Then with many pages of poems, essays, and other writings, especially songs, in 1983, I began anew with the MA in English at BSU, and by this time I had decided that I would earn my PhD in English at BSU. And that’s what I did—finishing the MA in 1984 and the PhD in November 1987.
From 1983, I taught in the BSU writing program as graduate assistant, (1983-1984), doctoral fellow (1984-1987), and assistant professor (1987-1999.) In the fall of 1987, I accepted an offer of a teaching job at a now-defunct college in Virginia, but the job was so much different from what the administration had described that I left and returned to BSU by winter quarter that same year.
Independent Literary Scholar
After leaving the BSU writing program in 1999, I have become an independent scholar, writing, researching, and posting my works online on various sites that accept such works.
An example of my online writing endeavor is that I spent almost ten years posting on the recently defunct HubPages, accumulating over a thousand essays on poetry commentaries, political and social issues—even a few recipes and songs—along with several of my original poems and short stories.
Currently, I curate my own literary website at Linda’s Literary Site. The site features my writings in poems, songs, essays, short stories, fables, recipes, and commentaries.
The financial gain is close to non-existent, whereas I was able to gain a pittance on HubPages, but the satisfaction is enormous with no editorial noise to interrupt by voice.
Useful or Not?
The twists and turns featured in this overview are offered primarily to give readers the opportunity to decide for themselves whether they find my offerings in literary studies of any value for their own perusal.
As mentioned earlier, where I ended up regarding the study of literature had an inauspicious beginning. But it nevertheless has ended with me dedicating my time and effort to my once adversarial subject of literary studies.
Elizabeth Barrett Browning’s Sonnet 27 “My own Belovèd, who hast lifted me”
The speaker in Elizabeth Barrett Browning’s sonnet 27 “My own Belovèd, who hast lifted me” alludes to the Greek mythological Asphodel Meadows to dramatize her life’s transformation after meeting her belovèd.
Introduction and Text of Sonnet 27 “My own Belovèd, who hast lifted me”
In Elizabeth Barrett Browning’s sonnet 27 “My own Belovèd, who hast lifted me” from Sonnets from the Portuguese, the speaker again is dramatizing the contrast between how her life was before she met her belovèd fiancé and how it is now that she has found the love of her life.
In this sonnet, the speaker employs an allusion to the Greek mythological “Asphodel Meadows” in order to dramatize the transformation her life has undergone after meeting and growing close to her belovèd.
The speaker asserts the contrast between her life after meeting her belovèd to her former miserable state of being in order to establish herself firmly in the relationship, which she had earlier attempted to deny.
Sonnet 27 “My own Belovèd, who hast lifted me”
My own Belovèd, who hast lifted me From this drear flat of earth where I was thrown, And, in betwixt the languid ringlets, blown A life-breath, till the forehead hopefully Shines out again, as all the angels see, Before thy saving kiss! My own, my own, Who camest to me when the world was gone, And I who looked for only God, found thee! I find thee; I am safe, and strong, and glad. As one who stands in dewless asphodel, Looks backward on the tedious time he had In the upper life,—so I, with bosom-swell, Make witness, here, between the good and bad, That Love, as strong as Death, retrieves as well.
Commentary on Sonnet 27 “My own Belovèd, who hast lifted me”
The speaker in sonnet 27 “My own Belovèd, who hast lifted me” is alluding to the Greek mythological Asphodel Meadows to dramatize her life’s transformation after meeting her belovèd.
First Quatrain: A Cruel Life
My own Belovèd, who hast lifted me From this drear flat of earth where I was thrown, And, in betwixt the languid ringlets, blown A life-breath, till the forehead hopefully
The speaker begins by addressing her belovèd directly, telling him again about how he came to her at her lowest point of depression. Her belovèd has raised the speaker from the depths of utter despair which she now describes as “this drear flat of earth where I was thrown.”
The speaker’s life has been so cruel to her that she felt that she was not only sinking but was also violently “thrown” to her lowest level. Even the speaker’s hair had become limp and lifeless as her “languid ringlets” attested, until her lover had “blown / A life-breath” and her forehead would finally come alive with brightness.
Second Quatrain: An Infusion of Hope
Shines out again, as all the angels see, Before thy saving kiss! My own, my own, Who camest to me when the world was gone, And I who looked for only God, found thee!
After the speaker’s belovèd suitor had lovingly kissed her pale forehead, she then became infused with the hope that she would brighten, “as all the angels see.”
The speaker then exclaims and repeats, “My own, my own”; he is now her own belovèd who has entered her life at a time when there seemed to be nothing in the world for which she could go on living.
This sonnet, unfortunately, may sounds a bit as if the speaker has chosen her human lover over God. The speaker reports that she sought “only God,” before her belovèd’s arrival, but then unexpectedly she “found thee!”
However, in earlier sonnets, this speaker has made it clear that she is thankful to God for sending her belovèd and that God knows what is appropriate for His children.
Thus, the speaker is not suggesting that her suitor is replacing God in the life; she is expressing the fact that now she has a human love in her life, as well as God’s.
She has already acknowledged that God was in her life as she struggled to become closer to the Divine Creator. The difference is that her Creator has now brought her together with a soul mate for the continuation of her earthy incarnation.
First Tercet: Celebration of Love
I find thee; I am safe, and strong, and glad. As one who stands in dewless asphodel, Looks backward on the tedious time he had
The speaker continues to celebrate finding her human love, as she reports the uplifting feelings she now experiences: “I am safe, and strong, and glad.” The speaker then employs the allusion to the Greek mythological positioning of souls in the afterlife, stating, “As one who stands in dewless asphodel.”
The “Asphodel Meadows” are located between heaven and hell, and she thus likens herself to an individual positioned between the ultimate good and ultimate bad. As the speaker “looks backward” to her old life, she deems that time “tedious” compared to how she feels now.
Second Tercet: The Superior Action of Love
In the upper life,—so I, with bosom-swell, Make witness, here, between the good and bad, That Love, as strong as Death, retrieves as well.
The speaker now sees herself as one testifying that while “Death” ushers a soul to a different level of being, she has discovered that “Love” does so as well. And the speaker’s reaction with a “bosom-swell” demonstrates that she is witness to the superior action of love.
Image: Created by ChatGPT inspired by “As Tulips Dance & Sway”
As Tulips Dance & Sway
Spring nights and cool mornings Draw back their curtains slowly Letting in the moist day Wherein they exude their blossoms.
Over the river of the moon, the bells Have begun pealing to the noon cinders And the clinging veils of gray mountains Spindle and droop lumps of light into barrels.
Sand along the river bank warms slowly.
The clock confines the lilies while the hands Of monks lift baskets of apricots. Long robes file into the galley; short knives Bring each incision to fruition.
The cowboys are never blind to evening prayers, As dust settles in the afternoon rain; the priest Will bless the bread and pass the plates To the younger ones first. Not that they are
More aggrieved or disheveled but that they Need more time to collect their breath In the exalted air of the monastery. An old Monk’s eyes light up at the thought of authentic work.
Sand along the river bank warms to the touch.
In the stillness of the meal, one young cowboy Mentions the sight he saw just this morning: the tulips On the western slope in front of the sprawling ranch house Were dancing and swaying as the morning prayers
Were beginning in the meditation halls. He wonders If they are praying along with the worshipers. He wonders If God put this thought in his head as an invitation Never to leave. His boots on the gravel-sand seem to fail
Him, and he turns back to ask the old monk how long Before he could be as calm and assured as he wishes. Sand along the river bank warms slowly. Sand along the river bank warms to the touch.