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Virtue Analysis



Author: poem of George Herbert Type: poem Views: 19


Sweet day, so cool, so calm, so bright,
The bridal of the earth and sky,
The dew shall weep thy fall tonight;
For thou must die.

Sweet rose, whose hue angry and brave
Bids the rash gazer wipe his eye,
Thy root is ever in its grave,
And thou must die.

Sweet spring, full of sweet days and roses,
A box where sweets compacted lie,
My music shows ye have your closes,
And all must die.

Only a sweet and virtuous soul,
Like seasoned timber, never gives;
But though the whole world turn to coal,
Then chiefly lives.

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||| Analysis | Critique | Overview Below |||




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This poem makes me the perfect judgement of the earth and i m very thankfull to that u wrote it here...
Thanks again

| Posted on 2013-10-22 | by a guest


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George Herbert seems like a religious writer. In 'Virtue' he shows us or tells us that the earth and all its beauty shall pass away but only a virtueous soul shall live forever. In line 1 he personifies the 'day' as sweet, cool, calm and bright, by using adjectives. He also gives us an imagery of a marriage between a man and a woman as seen in line 2, bridal is the marriage between the earth and sky which i think means 'us' and 'Christ' when he comes. He also personified the 'dew' who shall weep her fall tonight which means we shall all weep for the destruction of the earth for it must die. In the rest stanza he talks of the rose and spring and talks of how pleasant they are but at every last line he always added that they all must die except in the last stanza where he made known to us that only a virteous soul shall live for eternity. The poem is filled with biblical allusion on the end of the world. It is a metaphysical poetry. Hope i helped. Sandra Robert

| Posted on 2013-07-28 | by a guest


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Thank You for summarizing it now I understand the Virtue ! By George Herbert. Now i can make my report about it. Thanks again for all of those who summarize it.

| Posted on 2012-11-12 | by a guest


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Lines 1-4
Herbert begins \"Virtue\" with an apostrophe, or invocation. That is, here, he starts with a direct rhetorical address to a personified thing: as if speaking to the day, the narrator says, \"Sweet day\" and then characterizes the day as \"cool,\" \"calm,\" and \"bright.\" Thus, for one noun, \"day,\" he provides four adjectives. The rest of the line is made up of the adverbial \"so,\" signifying intensity, repeated three times. Herbert is presenting a fairly generic image, without any action, as no verb appears among these eight words. Nor can a verb be found in the next line, which is a kind of appositive, or a noun phrase placed beside the noun that it describes. \"The bridal of the earth and sky,\" which describes the \"day,\" indicates no action, instead merely illustrating and amplifying the conditions depicted in the first line. That is, the \"sweet day\" is the bridal—the marriage, conjunction, or union—of the earth and the sky. In sum, Herbert presents a serene yet invigorating day and locates the reader in the celestial and terrestrial realms simultaneously, for the day in its loveliness brings them together.
Day, however, gives way to night, just as life gives way to death: \"The dew shall weep thy fall tonight,\" the narrator asserts, turning a daily natural event, nightfall, into a metaphor. Beyond death, the line also suggests grief at the loss of paradise on Earth, the Fall, which is the original cause of death in the Judeo-Christian story of the Creation. The evening dew, invested with emotion and made to represent grief, is equated with tears, which are shed at nightfall over the Fall, the sin that brought death into the world.
Lines 5-8
In beginning the second quatrain with the word \"sweet,\" Herbert continues to connect the beauty of nature with impermanence, as any \"sweet\" thing must, over time, lose its sweetness. Like the day, the rose is an emblem of earthly splendor. It is \"sweet\" like the day, saturated with color, and graced with magnificence. (Angry and brave are complex words in Herbert\'s usage, as aspects of their meanings have all but passed from English. Angry, in the seventeenth century, could signify \"inflamed,\" while brave could signify \"having a fine or splendid appearance.\" The suggestions of wrath and courage carried by these words also reinforce the rose\'s magnificence, as it is characterized thus as standing knowingly in the prospect of doom.) So magnificent is the rose that Herbert calls one who looks at it a \"rash gazer.\" Here, \"rash\" suggests a lack of necessary caution in taking in a sight so dazzling that the gazer is moved to \"wipe,\" or rub, \"his eye,\" as one does in wonder. Also, a warning may be understood to be present in the word \"rash\": one who beholds the rose is in danger of desiring its seductive but transitory beauty over the sweetness of what endures in eternity, the soul itself.
As with the day, so with the rose: despite its living splendor, death awaits. \"Thy root,\" buried in the earth, as it must be if the rose is to flourish, \"is ever in its grave.\" Thus, life and death are entwined, and death is an ever-present aspect of life. Indeed, by emphasizing the common ground shared by the root, the source of life, and the grave, the receptacle for death, Herbert evokes two Christian lessons: first, that life contains elements of death and must inevitably give way to death and, second, that death is not finality but part of the continuum of existence. In awareness of death, one realizes the true meaning and purpose of life and will thus prepare his or her soul, through the exercise of virtue, for eternity.
Lines 9-12
The word \"sweet\" begins the third quatrain as well, now describing the spring, which is subsequently characterized as \"full of sweet days and roses.\" As such, the delights presented in the first two quatrains are contained in the third, and the narrator solidifies his suggestion of the earth\'s rich bounty. In the second line of the quatrain, spring is likened to \"a box where sweets compacted lie.\" Then, as in the previous quatrains, the third line iterates the transience of earthly delights: \"My music shows ye have your closes.\" Through this line, the narrator offers the poem itself as proof of his argument regarding the impermanence of things. By \"my music,\" the narrator refers to the very verse being read, this poem. \"Close\" is a technical term in music indicating the resolution of a musical phrase. Thus, the poetic verse, like everything else the narrator has so far depicted, must come to an end, as it temporarily does with the four stressed and conclusive beats of the twelfth line: \"And all must die.\"
Lines 13-16
Breaking the pattern established in the previous three quatrains, the final quatrain begins not with the word \"sweet\" but with a limiting expression: \"Only a.\" The reader has been told that the \"sweet day,\" the \"sweet rose,\" and the \"sweet spring\" all \"must die.\" In contrast to them is the soul: \"Only a sweet and virtuous soul / … never gives.\" \"Sweet\" is no longer used to denote an aesthetic quality, nor is the word sufficient to stand alone anymore; in fact, in being yoked with \"virtuous,\" it is invested with a moral and spiritual dimension. The soul that is sweet and virtuous, unlike the spring, the rose, and the day, \"never gives,\" that is, it never gives way to death, instead ever enduring. Such a sweet soul, disciplined by virtue like wood that has been seasoned, is fully strengthened. Lumber that has been seasoned, aged, and dried is more suitable for use in construction than is fresh lumber; \"seasoned timber\" is sturdy and enduring. The conflagration suggested in line 15 by the image of \"the whole world turn[ing] to coal\" alludes to chapter 3, verse 10, of 2 Peter, in the New Testament, where Peter speaks of \"the day of the Lord,\" the judgment day when \"the elements shall melt with fervent heat\" and \"the earth also and the works that are therein shall be burned up.\"
Thus, the first three quatrains present images of earthly beauty, but each ends with the word \"die.\" The last quatrain presents images of an eternal soul and of a conflagration that turns the whole world, except that virtuous soul, to blackened coal, and its last line ends with the word \"live.\" As such, the entire poem, which all along warned of death, shows the way in which Herbert believes that he and his readers may achieve eternal life: by shunning transient glory and humbly embracing virtue.
MD. AL-HASSAN
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| Posted on 2012-09-29 | by a guest


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this poeme which is more realise on the notion of human existence the name of it \"virtue\" refers to human ethics and behavior
this poem refers to virtious men and jesus in general

| Posted on 2012-01-13 | by a guest


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The personal loans are very useful for people, which are willing to organize their own organization. As a fact, it\'s very easy to receive a short term loan.

| Posted on 2011-12-28 | by a guest


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Virtue is something divine that supports the identity of physical life even after death.This can easily be understood with the help of the examples around us in te form of the bright day, the sweet rose and the lively spring that presents life as a box packed with sweets.It is the virtue that makes one immortal even when the whole of the world disappears.The thought is sublime and the presentation is supreme.
Prof.Dr.Vinod Kumar,Bokaro Steel City College,B.S.City,JH,India.

| Posted on 2011-08-10 | by a guest


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if anybudy wants what is life,after deth what happen i know nagarajulove5@g mail

| Posted on 2011-01-25 | by a guest


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Analysis of Vertue by George Herbert
I think that this poem is a nice yet sad description of life and I think the message he is trying to portray is that everything in the world ends or dies. He describes how wonderful and beautiful the day is in stanza one but ends in saying that the day ‘must die‘, So he starts the stanza on a happy thought and ends on a bad one. He repeats this in the first three stanzas, I noticed that at the beginning of every stanza he gives us nice imagery and ends each one with imagery of death. He also repeats the word ‘sweet’, in every stanza.
He uses words such as ‘cool’ ‘calm’ and ‘bright’, to give us nice imagery in stanza one and the words ‘dew shall weep’ which gives the reader the image of death. He is telling us in a way that day gives way to night, and I think the hidden message is that life gives way to death.
In Stanza two the rose is almost described as a person who must die in its grave just like a person would. The nice imagery at the beginning of this stanza is ‘sweet rose’, and the imagery of death is ‘ever in its grave’, as is ‘though must die’, with is repeated in three stanza’s to prove the intensity of the word.
In stanza three the message is that like day the spring must also die, he describes spring as a kind of box where he puts the roses and the days together and mixes all the smells up. Once again he uses nice imagery and deathly imagery at the end.
In the last stanza I think he is telling us that when the world ends ‘the whole world turn to coal’, only the ‘sweet and virtuous soul’ will survive it ‘then chiefly lives’.

| Posted on 2010-10-05 | by a guest


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THANK YOU VERY MUCH FOR THE SUMMARY OF VIRTUE!!! ^^

| Posted on 2010-10-03 | by a guest


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virtue is everlasting but suppericial beauty will all fade

| Posted on 2010-09-23 | by a guest


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I just wanted to know if 'seasoned timber' meant something which is seasoned and is immune to decay and therefore compared with virtuous soul.... someone please help..!

| Posted on 2010-05-31 | by a guest


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"Vertue", juxtaposes the pessemism shown towards everything mortal inevitbaly dying, with a celebration that the vertuous soul shall live forever.

| Posted on 2009-10-26 | by a guest


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this poem means that He describes the day as something calm, bright and he compares it to the mariage between a women and a man, but besides all these beautiful things it must die when the night falls.
In the second stanza he describes the rose with its beautiful colour and powerful at the same time. However its root is always in the ground so, like the day it must die.(in this stanza the rose is described as a person who like the rose ends in its grave)
In the third stanza he discribes the spring as a box where the days and the roses are put together and different smells are enclosed in it. But like the day, the spring i t also must die because it will not last forever.
Only the sweet and virtuous soul with last forever. Even when the whole world will dissapear in flame, the virtous soul will survive

| Posted on 2009-09-27 | by a guest


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Virtue never dies he stated in this poem.Even all the things die in this world but still the virtue will remain forever and nothing could possibly do to erase it.

| Posted on 2009-08-26 | by a guest


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this just means that "VIRTUE" is everlasting, eternal, endless and perpetual... that's it!
everything in this world will soon find its end, but virtue will always remain unfading.

| Posted on 2009-03-04 | by a guest


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George Herbert`s virtue is a poem which celebrates the immortality of the virtuous soul. He describe the virtue as something eternal, permanent. In order to show this he compares the virtuos soul with the day, the spring and the rose in the three preceding stanzas.
He describes the day as something calm, bright and he compares it to the mariage between a women and a man, but besides all these beautiful things it must die when the night falls.
In the second stanza he describes the rose with its beautiful colour and powerful at the same time. However its root is always in the ground so, like the day it must die.(in this stanza the rose is described as a person who like the rose ends in its grave)
In the third stanza he discribes the spring as a box where the days and the roses are put together and different smells are enclosed in it. But like the day, the spring i t also must die because it will not last forever.
Only the sweet and virtuous soul with last forever. Even when the whole world will dissapear in flame, the virtous soul will survive

| Posted on 2009-02-02 | by a guest


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In "Virtue," which comprises four quatrains altogether, Herbert reflects on the loveliness of the living world but also on the reality of death. Building momentum by moving from the glory of a day to the beauty of a rose to the richness of springtime, while reiterating at the end of each quatrain that everything "must die," Herbert leads the reader to the last, slightly varied quatrain. There, the cherished thing is not a tangible manifestation of nature but the intangible substance of "a sweet and virtuous soul." When all else succumbs to death, the soul "then chiefly lives." Not through argument but through an accumulation of imagery, Herbert contrasts the passing glories of the mortal world with the eternal glory of the immortal soul and thereby distinguishes between momentary and eternal value.

| Posted on 2008-09-10 | by a guest




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