Advancing my academic climax I always felt it was as easy as it flowed from my mouth. With my infant knowledge I felt I knew it all.
I conquered all barriers set before me. I felt like an encyclopedia of knowledge. I anxiously anticipated taking on any challenger. I felt fortified, I felt divine.
Soon I ascended the temple of survivors. I wasn’t alone as I shared a similar fate with others. The guardians welcomed us and spake to me in proverbs saying: “Excuse may not mean Excuse. Convict may not mean Convict. Many have come this far. There’s no going back. You’ll survive, most definitely.”
The capital letter U and small letter u are similar but different. Butter has two of the letter T. Neither must be pronounced to honour the schwa. An absent dot after “A Boy” renders it invalid. Air systems are studied to forge sounds of harmony. I took these to heart and proceeded.
After advancing in my quest; The guardians spoke again: “Learn new proverbs and discard the ones learnt earlier like we never said them.” Humbled by these words, I withdrew from my high horse and thought to myself. No wonder the guardians sang:
“We’ve all come this far. There’s no going back. You’ll survive, most definitely.”
Well to my fellow travelers this will be our song as survivors: “We’ve all come this far. There’s no going back. We’ll survive, most definitely.”
The poem “Love’s Deity’ is, indeed, another work of literature which possesses a huge degree of mimeticism. This implies that this poem is one which projects several key issues that are peculiar to everyday life. These issues, no doubt, make the poem one that can be defined based on the extent to which it imitates life. The poem captures the plight of the persona who finds himself in an uncomfortable situation of unrequited love — that is, he is in love with a girl who does not share his feelings and affections. Through this knowledge, it comes as no surprise that the persona either knowingly or unknowingly raises several issues which serve to explain not just his predicament, but also, the predicament of others who find themselves in love. Therefore, it can be said that the poem “Love’s Deity” captures themes which include: the theme of love; the theme of fate; the theme of defiance; the theme of callousness of the gods; and the theme of man’s belief in the supernatural amongst others.
The theme of love is obviously central to this poem. This is because it is the very reason for the persona’s struggle. He, the persona, just like many others, finds himself in a situation whereby his love is not being reciprocated by the object of his affection. The subject of love is a universal concept which has always complicated matters or made people happy. Hence, it can be said without any form of doubt that the theme of love, as projected by the persona, reflects the society.
Another theme which helps to project reality is the theme of fate. This theme is captured through the persona’s insistence that he has been given a part to follow by the childish god of love; hence, he has no choice but to follow this part — that is, the part of loving someone who will never love him. This theme, also, is in tandem with the classical notion of unavoidable destiny; little wonder the persona accepts his fate by constantly stating in the refrain that he loves a person who will never love him. This theme, definitely, projects realism through the insight provided on the persona’s condition and of course, through the similarities it shares with the classical notion of unchangeable destiny.
Closely related to the theme of fate is the theme of man’s belief in the supernatural. Man, as an individual, is one who believes in the existence of superior beings such as gods, demons and angels etc. It is, therefore, because of man’s belief in these elements and in the power they possess over man that makes man to always acknowledge them through praises when things are going well, and of course, blame them when things are not going well. This theme is well captured in the poem in that the persona believes that the god of love is the cause of his predicament, even without any clear evidence. The persona does not believe the fault may be from him, probably in terms of affluence or physical attractiveness; hence, he seems it worthy to blame not only the god of love but also, the gods who created the god of love. The presence of these supernatural beings is also exposed in the third stanza where the persona suggests that if the god of love is allowed to continue acting with impunity, other gods will likely follow suit, and by so doing, these gods will challenge Jove’s supremacy.
Of course, another theme which depicts realism is the theme of man’s defiance towards elements of the supernatural. The persona describes himself as a rebel and atheist. These words imply that he does not have much regard for religion and the gods, and he acts out these descriptions by insultingly calling the god of love a child. He continues to show his defiance towards authority by suggesting that the gods who created the god of love did not mean much. This suggestion implies that the gods are incapable and restricted when it comes to handling critical affairs. Finally, the persona brands the god of love as irresponsible. This, unequivocally, speaks of the persona’s blatant disregard for superior authority. Obviously, this theme is a universal concept because many a man, from time immemorial, has always been blasphemous towards the supernatural beings.
In conclusion, this essay has discussed the poem “Love’s Deity” based on the extent to which it imitates life. Several themes were raised and succinctly discussed with a view to proving that John Donne’s “Love’s Deity” is a poem that has a lot of verisimilitude with life.
I am a toxicon. I made a rash decision coming. I have caused a rash on your skin.
I have levelled grounds. I have made fame worthless. I have toyed with the rich. I shouldn’t have taken the poor, But I made a bargain.
I made friends with death. I became the cheerleader of sicknesses. I drew to myself pictures of flu. If you’re reading this, I didn’t come to you.
I had no choice of my own. I had to do as agreed. I received coins from Hades. And made an enmity with Zeus. I know the world hates me. I know I can’t be forgiven. Neither forgotten. Generations will hear of me.
I am Corona, I apologise for the damage caused.
I’m leaving now; I may return in a few years To remind man what he will soon forget. I will come to remind him that nothing, absolutely nothing matters; But Air, Water, Food and People Goodbye.
The poem, “May 29”, is a realistic one that graphically depicts the Nigerian political society. The poem is a satiric one which centres on the farcical nature of the Nigerian democratic system. According to the poet, democracy, as practised in Nigeria, is not in line with the tenets of true democracy. Instead of the Nigerian democracy being an affair for every citizen of Nigeria, it is an affair for a select few, that is, the rich, the political godfathers and the electoral candidates which are metaphorically referred to as “sacred cows”. The poet continues to criticise the Nigeria’s version of democracy by mentioning several flaws in it. He shows these flaws by describing the system as one that is infected. Finally, the persona admonishes that Nigerians should practise proper democracy by giving the people the opportunity to select their own leaders.
The title is significant to the subject matter and thematic content of this poem because it is a date that shows our return to the democratic system of government after decades of military rule. Little wonder why the 29th of May is regarded as Democracy Day in Nigeria. This day is one that should represent a new beginning for us Nigerians; however, it is not so because our democratic system is flawed by issues such as violence, preference for the rich, incompetence, godfatherism, anarchy, restriction of the press, amongst others. All these issues, no doubt, show that this poem is one which accurately portrays the Nigerian society.
Obviously, the issue of violence is central to the understanding of the subject matter. Violence, as an act, is one which pervades the Nigerian political system at all levels of government. It is not uncommon for political leaders and candidates to employ thugs that will aid them to suppress or intimidate the opposition. The persona sheds light on this issue by mentioning the disregard with which the rule of law is held in the country. He emphasises the obvious irony by defining democracy as a system of government where the practice of the rule of law is absent, that is, instead of having peace during elections, we have bloodshed. The except below strengthens this argument: “Democracy Without rule of law” Democracy with Deoxygenated blood”
Closely following the theme of violence is the theme of anarchy. Anarchy suggests a state of lawlessness. The Nigerian society is described as lawless by the poet due to several anomalies. To exemplify this state of lawlessness, we use several instances highlighted in the poem such as the decision to allow only the rich to govern; the violence that mars our elections; the absence of press freedom; and of course, the blatant disdain with which our constitution is treated by the political elite. Anarchy is further emphasised in the poem when the poet advises the ruling elite to give the people the power to constitutionally choose their own leaders instead of imposing leaders on the people through unconstitutional means.
“Let authority Emerge from the people Let the have the right To alternate leadership” What makes anarchy stand out as a theme is the sharp contrast between the two systems — democracy and anarchy. One symbolizes orderliness while the other represents chaos. Due to the obvious difference between the two ideologies, it becomes ironic that the Nigerian democratic system is deeply embedded in lawlessness.
Another theme that is central to this analysis is the theme of incompetence. The poet draws an image of a blundering person as he tries to define the Nigerian democratic system. To him, nothing about our democratic process is worth emulating and this is because those in charge did the weigh the advantages and disadvantages before making the decision to return to democracy. This explains why the persona, in the fifth stanza, describes the system as “premature”. He goes on by stating in the subsequent stanzas that our democracy is counterfeit; hence, it will never work unless we go back to the basis by giving the people the power to select those they want as leaders.
One cannot discuss the Nigerian democratic system without mentioning the problem of godfatherism. Political godfathers are powerful individuals who impose electoral candidates on the people. These godfathers can go to any length in order to ensure that their candidates win. This practice, unquestionably, limits our democratic system. The presence of these godfathers make the candidate untouchable, that is, these candidates cannot be rejected by the people irrespective of whether they are qualified or not. To further show that these candidates are untouchable, the poet describes them as “sacred cows”
Another issue that helps to give credence poet’s stance on Nigeria’s democracy is the fact that only the rich can contest elections. Abraham Lincoln defined democracy as a system of government that revolves around the choice of the people; but in the case of Nigeria, it is a government of the rich who rule for the benefits of the rich. This problem vividly support the writer’s claim that our democracy is infected.
The poem is structured in twelve quatrain stanzas. Each stanza, undoubtedly, is used by the poet to reinforce the main idea of this poem. The poet is consistent in his criticism of the Nigerian democratic process by clearly mentioning the different flaws in our democratic system in the stanzas. The stanzas are uniquely structured in such a way that no two stanza mention the same problem. For example, stanza two presents the system as one reserved for only the rich while stanza three exposes the bloodshed that is inherent in the Nigerian democratic process. Aside these differences, one can, without any iota of doubt, conclude that all the stanzas reinforce the fact that Nigeria is not practising the right form of democracy. Also important to note is that the stanzas lack any form of rhyme or regular meter; instead, the poet ensures musicality through the repeated use of the word “democracy”.
The diction — choice of words — employed by the poet is simple and straightforward. The poem is one whose subject matter can be easily deciphered by the reader due to the writer’s use of everyday words. Also, the choice of words is also important because it helps us establish that this poem is set in Nigeria. For example, the use of “May 29” as the title reveals a specific date, and constant repetition of the word “democracy” or its adjectival variant “democratic” help us to establish that the pun centres on democracy in Nigeria. Asides the use of somewhat complex expressions such as “rinderpest, suffused, deoxygenate, and Francis de Sales, to name a few, the poem is to a large extent easy to understand.
The persona’s tone can be described as satiric. This satiric tone is evident in the way the poet mocks the Nigerian version of democracy. It is worthy to note that this mockery is geared towards bringing about a change in the Nigerian society. The poet ridicules contrasts the Nigerian version with that of other developed democratic countries by sarcastically bringing his own variant of Abraham Lincoln’s definition of democracy. Instead of calling democracy an ideology that is people oriented, the persona calls democracy a system that has been reserved for the rich. He satirises all the lacunas in the Nigerian system, and he concludes by calling for a revamp of the system, that is, one that will ensure people’s participation.
Conclusively, this essay has been able to prove that this poem is realistic by discussing extensively on its form and content. The issues mentioned in this poem will, most certainly, convince any reader that this poem adequately mirrors the Nigerian political society.