An Essay on Man

Alexander Pope’s An Essay on Man questions how evil can exist in the world, when God is good. In the first epistle, Pope asks his friend to help him justify God’s actions to Man: “Laugh were we must, be candid where we can; / But vindicate the ways of God to man” (Pope lns. 15-16). Although he attempts to explain God’s actions, Pope concludes man’s ignorance will not allow him to see the truth.

Unfortunately, according to Pope, man cannot see the big picture because of his limited view: “Perhaps acts second to some sphere unknown, / Touches some wheel, or verges to some goal; / ‘Tis but a part we see, and not a whole” (Pope 58-60). Man is ignorant to God’s plan because he is incapable of understanding a plan, in which he plays such a small part. He continues with this idea, “All are but parts of one stupendous whole, / whose body Nature is, and God the soul” (Pope 267-268). In other words, there is more at work than what man is able to see. Yet, God is in charge, and, “Whatever is, is right” (Pope 294). Instead of man trying to analyze God’s actions, man should trust that He knows best.

Although I agree with Pope on a couple of issues he suggests, I am not sure if I am in total agreement with him. I agree that man is often self-absorbed and unable to see outside himself. People usually do not view the big picture; instead, they look only at the small part that will affect them. Also, as Pope conveys, man overanalyzes. I think it is a person’s nature to analyze. We are taught to question everything and not to trust anyone, even if that means questioning God’s plan and doubting His actions.

Likewise, I understand that when things go astray, people need to figure out why. If they cannot come to a conclusion, they need to find a scapegoat: “Yet cry, If Man’s unhappy, God’s unjust” (Pope 118). After all of this, however, I think people are not as arrogant and ignorant as Pope claims them to be. Yes, people may not understand all the ways of the world or God’s entire plan, but overall, I think people are more competent, modest, and insightful than Pope suggests in his essay.  People realize there is evil in the world, but, hopefully, they relish the good.

Works Cited

Pope, Alexander. An Essay on Man: Epistle 1. The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 2. New York: W.W. Norton, 2013. 90-97. Print.

de Navarre

Marguerite de Navarre was a privileged woman, who grew up in a royal family and became queen. Yet, she treated her subjects fairly and safeguarded artists against persecution: “Throughout her life she was a protector of writers and thinkers accused or suspected of Protestant leanings” (Puchner 1638). As a writer, she also wrote the Heptameron, a series of short stories, which used the frame narrative. The prologue begins with a group of stranded upper-class men and women trying to stay entertained. The idea is presented that each afternoon for ten days, the group will find a shady spot and exchange stories: “There we can sit and rest, and each of us will tell a story which he has either witnessed himself, or which he has heard from somebody worthy of belief” (de Navarre 1642). The group agrees to this plan and is reminded by the leader of the group that the stories told must be true.

In de Navarre’s “Story 8,” the narrator tells the story of a man of Bornet, who has become bored with his wife and has taken interest in the chambermaid. He continually tries to make advances, but the maid refuses. The maid reports the pestering to the wife: “She told her that she could not stand being badgered by him any longer, and asked permission to go home to her parents” (de Navarre 1643). After hearing of the situation, the wife surprisingly believes the maid. It would seem most women of this time would take their husband’s side of the story, since they are taught to honor and revere their husbands. The wife, however, disregards this idea and instead, devises a plan to trick her husband and protect her maid.

After the plan fails miserably for the husband, the group (of storytellers) debates the story. Parlamente, a noble woman, who represents Marguerite de Navarre, responds, “Watch your step, Dagoucin. I’ve seen plenty of men who’ve died rather than speak what’s in their minds” (1647). Clearly, de Navarre encourages those to speak their minds. Thus, French philosopher Pierre Bayle is correct; de Navarre was a woman who stood up for others, treated her subjects with respect, and inspired people to communicate their opinions.

Works Cited

de Navarre, Marguerite. The Heptameron. Trans. P.A. Chilton. The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 1. New York: W.W. Norton, 2013. 1640-1647. Print.

Puchner, Martin, Gen ed. The Norton Anthology of World Literature. Shorter Third ed. Vol. 1. New York: W.W. Norton, 2013. Print.

Sunjata

The epic poem Sunjata is named after a West African hero. Honoring the Mande culture, the narrative tells the story of the Mande people, their anticipation for Sunjata’s birth, and the young hero’s trials and experiences.

Two brothers Abdu Karimi and Abdu Kassimu travel to Do ni Kirri to hunt a buffalo ravaging the Manden countryside. The Conde people tell the brothers “that anybody who kills this buffalo, / That they will present three sets of girls to that person, / Any one you choose will be your wife” (Sunjata lns. 57-59). When they successfully hunt and kill the buffalo, the brothers select a woman and take her back to their homeland. Upon return, she marries Maghan Konfara, a man who desperately wants a son of his own.

At the ceremony, the co-wives carry the bride, since “her feet were twisted and she could not walk without / raising dust” (Sunjata 752-753). Because of the condition of Sogolon Conde’s feet, the tradition of carrying a bride began. When her headscarf falls off, the co-wives sing about her “heron-head” (Sunjata 780). Again, beginning a new tradition.

As Maghan Konfara longs for a child and seeks a wife who can give him one, in Malaysia, a wedding custom is to eat certain foods at the wedding feast in order to bring specific symbolic meaning to the newlyweds. To wish the new couple fertility, “so they will be blessed with many children,” they eat bunga telur (Muhammad). “Each guest will receive a bunga telur, which means ‘flower’ and ‘egg’ – a symbol of a fertile union” (“Malay Wedding”). The boiled egg is served with flowers, spices, and herb leaves because they have certain symbolic properties as well as special nutritional value (Muhammad). In addition, the new couple may postpone their honeymoon and eat meals at neighborhood houses for one month “to usher them into the married community” (“Malay Wedding”). Each culture has certain wedding traditions to honor the newlyweds and wish them well.

Works Cited

 “Malay Wedding.” Tawau. eTawau, 30 Oct. 2013. Web 7 June 2014. <http://www.etawau.com/HTML/Culture/MalayWedding/MalayWedding.htm>

Muhammad, Rosmaliza, et al. “The Roles and Symbolism of Foods in Malay Wedding Ceremony.” Procedia: Social and Behavioral Sciences 101 (2013): 268-276. Print.

Sunjata: A West African Epic of the Mande Peoples. Trans. David C. Conrad, et al. The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 1. New York: W.W. Norton, 2013. 1517-1576. Print.

Basho

Raul Santiago Sebazco posted a YouTube video with alternating images and lines of poetry written by Matsuo Basho. A poet from the Japanese Edo period, Matsuo Basho’s style of haiku “came to embody the art of haiku” (Puchner 324). Sebazco’s video illustrates experiences from Basho’s five-month pilgrimage; thus, the images and poetry symbolize Basho’s travels.

Sebazco chose images to represent the nature scenes and the people Basho may have met along the way. Throughout his journey, Basho saw the changes of seasons, as illustrated in his poetry. One line hints that winter has arrived: “In the fish shop / the gums of the sea bream / are cold” (Basho). As a result, the corresponding image displays snowy mountains. During his journey, Basho also saw the end of spring, as evidenced in his poetry: “The sweet spring night / of cherry blossom viewing / has ended” (Basho). The related image shows a tree without cherry blossoms.

After five months, Basho writes of him tiring of the journey: “This autumn – old age I feel / in the birds, the clouds” (Basho). Autumn has arrived and Basho is ready to end his journey. The corresponding image shows an old man and a tree with no leaves. Before winter arrives again, it seems, Basho will head home.

Although there are no direct lines to detail the people Basho met along the way, the video contains multiple images of women. One image shows a woman brushing her hair, another shows a woman dancing, doing laundry, another woman leans over a boat while cutting flowers, while another image shows a woman at a desk writing. These pictures could represent Basho’s love for women as well as the memorable females he met during his journey.

The video embodies Basho: his poetry and his journey. Sebazco chose simple images to represent Basho’s respect for the common person: “In his travel diaries he accomplished nothing less than influencing how people saw some of the most defining sites of Japanese identity” (Puchner 325). The lines of poetry and corresponding images focus on simple yet serene sights of nature and Japanese people possibly found along Basho’s journey. The video honors Basho by giving his poetry memorable visuals.

Works Cited

Basho, Matsuo. “The Narrow Road to the Deep North.” The Norton Anthology of World Literature. Ed. Martin Puchner et al. Shorter 3rd ed. Vol. 2. New York: W.W. Norton, 2013. 324-336. Print.

Puchner, Martin, Gen ed. The Norton Anthology of World Literature. Shorter Third ed. Vol. 2. New York: W.W. Norton, 2013. Print.

Sebazco, Raul Santiago. “Matsuo Basho.” Online video clip. YouTube. YouTube, 9 Apr. 2009. Web. 30 May 2014.