John Donne

John Donne

1572–1631 · lived 59 years GB GB

John Donne was a leading figure of the metaphysical poets, renowned for his intellectual and passionate verse that explored complex themes of love, death, religion, and the human condition. His poetry is characterized by its ingenious conceits, sharp wit, and a profound exploration of spiritual and physical experiences. Donne's career spanned roles as a poet, lawyer, and Anglican priest, culminating in his appointment as Dean of St. Paul's Cathedral. His works, including "Songs and Sonnets" and "Holy Sonnets," continue to be celebrated for their originality, emotional depth, and theological insight.

n. 1572-01-22, Londres · m. 1631-03-31, Londres

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Ascension

Ascension


Salute the last and everlasting day,
Joy at th' uprising of this Sun, and Son,
Ye whose true tears, or tribulation
Have purely wash'd, or burnt your drossy clay.
Behold, the Highest, parting hence away,
Lightens the dark clouds, which He treads upon ;
Nor doth He by ascending show alone,
But first He, and He first enters the way.
O strong Ram, which hast batter'd heaven for me !
Mild Lamb, which with Thy Blood hast mark'd the path !
Bright Torch, which shinest, that I the way may see !
O, with Thy own Blood quench Thy own just wrath ;
And if Thy Holy Spirit my Muse did raise,
Deign at my hands this crown of prayer and praise.
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Bio

Identification and basic context

Full name: John Donne. Pseudonyms or heteronyms: Not known to have used significant pseudonyms or heteronyms for his published works. Date and place of birth: Baptized January 30, 1572, London, England. Date and place of death: March 31, 1631, London, England. Family background, social class, and cultural context of origin: Born into a prominent Roman Catholic family during a time of religious persecution of Catholics in Protestant England. His mother was descended from Sir Thomas More. His father was a prosperous ironmonger. This background instilled in him a complex relationship with religious and political authority. Nationality and language(s) of writing: English. Historical context in which they lived: Lived during the Elizabethan and Jacobean eras in England, a period of significant religious tension, exploration, and political intrigue.

Childhood and education

Family background and social environment: Raised in a devout Catholic household, he received a rigorous early education. His family experienced hardship due to their faith. Formal education and self-education: Studied at Hart Hall, Oxford, and Lincoln's Inn for law. He did not take degrees from Oxford, likely due to his Catholic faith. He was highly self-educated, mastering languages and theology. Early influences (readings, culture, religion, politics): Influenced by Catholic theology, Stoic philosophy, classical literature (Latin and Greek poets), and the intellectual climate of Renaissance England. His family's religious affiliations and the prevailing political climate shaped his worldview. Literary, philosophical, or artistic movements absorbed: While not strictly adhering to a single movement, his work reflects Renaissance humanism and later absorbs elements that would define metaphysical poetry. Significant events in youth: His early education, his studies at law, and the early conflicts arising from his Catholic faith.

Literary trajectory

Beginning of writing (when and how it started): Began writing poetry early in his life, initially secular and often satirical, exploring themes of love and human desire. His "Songs and Sonnets" are believed to have been composed during his twenties. Development over time (phases, changes in style): His work evolved from secular love poetry to deeply spiritual and religious verse. This shift occurred significantly after his controversial marriage and subsequent loss of favor, leading him to focus on theology and a career in the Church. Chronological evolution of the work: Early works are characterized by wit, paradox, and often scandalous themes. Later works, particularly the "Holy Sonnets" and his sermons, are marked by profound spiritual struggle, theological depth, and a direct engagement with faith and salvation. Contributions to magazines, newspapers, and anthologies: Not applicable in the modern sense; his works circulated in manuscript form among his friends and admirers. Activity as a critic, translator, or editor: He was not primarily a critic or editor of others' works, though he produced scholarly theological writings.

Works, style, and literary characteristics

Major works with dates and context of production: "Songs and Sonnets" (composed c. 1590s-1610s, published posthumously in 1633), "Holy Sonnets" (composed c. 1609-1610, published posthumously), "Devotions upon Emergent Occasions" (1624). His most famous poems, like "The Flea," "A Valediction: Forbidding Mourning," and "Death, Be Not Proud," are representative of his diverse output. Dominant themes — love, death, time, nature, identity, homeland, spirituality, etc.: Love (both erotic and divine), death (its nature, power, and conquest through faith), time (its passage and the urgency of salvation), spirituality (doubt, faith, sin, redemption), and the complexities of human experience. Form and structure — use of the sonnet, free verse, fixed forms, metrical experimentation: Masterful use of the sonnet form, often with complex rhyme schemes and syllabic variations. Also wrote in other stanzaic forms. His metrical experimentation contributes to the intellectual and dramatic quality of his verse. Poetic devices (metaphor, rhythm, musicality): Famous for his "conceits" – extended, often surprising and elaborate metaphors that connect disparate ideas (e.g., lovers to a compass in "A Valediction: Forbidding Mourning"). His rhythm is often conversational yet highly structured, creating a powerful, logical flow. Tone and poetic voice — lyrical, satirical, elegiac, epic, ironic, confessional: Highly varied: witty and satirical in early love poems, passionate and confessional in spiritual sonnets, didactic and moving in his sermons. His voice is often intellectual, argumentative, and intensely personal. Poetic voice (personal, universal, fragmented, etc.): Often personal and confessional, grappling with individual sin and salvation, yet his meditations on universal themes like love and death resonate broadly. Language and style — vocabulary, imagery density, preferred rhetorical devices: Rich, often Latinate vocabulary, intellectualized language, and extremely dense imagery. He employed paradox, irony, hyperbole, and the metaphysical conceit with great skill. Formal or thematic innovations introduced into literature: Popularized and elevated the "metaphysical conceit," a hallmark of metaphysical poetry. He brought a new intellectual rigor, emotional intensity, and dramatic realism to English poetry. Relationship with tradition and modernity: He engaged deeply with classical and Renaissance traditions but injected them with a new, modern sensibility characterized by intellectual dynamism and psychological exploration. Associated literary movements (e.g., symbolism, modernism): Primarily associated with Metaphysical poetry, which predates modernism but shares a spirit of intellectual experimentation and formal innovation. Lesser-known or unpublished works: His "Paradoxes and Problems" and extensive sermons.

Cultural and historical context

Relationship with historical events (wars, revolutions, regimes): Lived through religious conflicts and political shifts in England. His conversion to Anglicanism and subsequent clerical career were influenced by the religious climate. Relationship with other writers or literary circles: Part of a circle of intellectuals and courtiers. Contemporaries included Ben Jonson, George Herbert, and William Shakespeare. Generation or movement to which they belong (e.g., Romanticism, Modernism, Surrealism): Metaphysical poets. Political or philosophical stance: Initially secular and perhaps anti-clerical, he later became a devout Anglican, a staunch defender of the Church of England, and a trusted preacher for King James I. Influence of society and culture on the work: The intellectual ferment of the Renaissance, the religious divisions of the era, and the courtly culture all influenced his writing. Dialogues and tensions with contemporaries: Engaged in literary and intellectual debates, notably with Ben Jonson, who initially criticized Donne's "verse in droves." Critical reception during life vs. posthumous recognition: His poetry circulated widely in manuscript and was admired by contemporaries, but it was only after his death that his poems were collected and published, leading to a broader appreciation and influence.

Personal life

Significant emotional and family relationships and how they shaped the work: His marriage to Ann More was passionate but led to disgrace and financial hardship, profoundly influencing his early love poetry and later his theological writings. His wife's death was a deeply felt loss. Friendships and literary rivalries: Maintained friendships with prominent figures, including Sir Robert Drury and Sir Henry Wotton. His relationship with Ben Jonson was complex, marked by both respect and criticism. Personal experiences and crises, illnesses, or conflicts: Faced imprisonment for his secret marriage, financial struggles, and ill health, most notably his near-fatal illness which inspired "Devotions upon Emergent Occasions." Parallel professions (if they did not live solely from poetry): Lawyer, politician (Member of Parliament), and later a clergyman and preacher. Religious, spiritual, or philosophical beliefs: Began as a Catholic, converted to Anglicanism, and became a prominent preacher. His spiritual journey was central to his later life and work. Political positions and civic engagement: Served as a Member of Parliament and later as Dean of St. Paul's, engaging in public life and royal service.

Recognition and reception

Place in national and international literature: Considered one of the most important English poets of the 17th century and a foundational figure of English literature. Awards, distinctions, and institutional recognition: Became Dean of St. Paul's Cathedral, a highly prestigious position. Critical reception at the time and over time: Admired by contemporaries in manuscript circulation, but his works were not widely published until after his death. His reputation grew significantly in the 20th century, particularly through the work of T.S. Eliot, who championed the Metaphysical poets. Popularity vs. academic recognition: Highly regarded in academic circles for his intellectual depth and influence, while his more accessible poems like "Go, Lovely Rose" and "Death, Be Not Proud" have achieved broader recognition.

Influences and legacy

Authors who influenced them: Classical poets (Virgil, Horace, Ovid), medieval theologians, St. Augustine, Thomas Aquinas, Montaigne, Petrarch, and contemporaries like Shakespeare. Poets and movements they influenced: Hugely influential on subsequent poets of the Metaphysical school (e.g., George Herbert, Henry Vaughan, Richard Crashaw) and later poets who appreciated intellectual rigor and emotional intensity, including the "New Verse" poets of the 20th century. Impact on national and world literature and on later generations of poets: His innovative use of language, complex thought, and intense emotion profoundly shaped English poetry. His legacy lies in his intellectual daring and his ability to bridge the sacred and the secular. Inclusion in the literary canon: Essential figure in the English literary canon. Translations and international dissemination: His works are widely translated and studied internationally. Adaptations (music, theater, film): His poems have been set to music by numerous composers. Academic studies dedicated to the work: An immense body of scholarly work exists on his poetry, prose, and theological writings.

Interpretation and critical analysis

Possible readings of the work: His love poems are analyzed for their complex psychological portrayals of desire and emotional states. His religious poetry is seen as a testament to faith, doubt, and the struggle for salvation. Philosophical and existential themes: Explores the paradoxes of human existence, the nature of reality, the tension between the material and spiritual worlds, and the ultimate triumph of faith over death. Controversies or critical debates: Debates have centered on his conversion from Catholicism to Anglicanism, the authenticity of his spiritual expressions, and the interpretation of his often paradoxical and provocative conceits.

Curiosities and lesser-known aspects

Lesser-known aspects of personality: Despite his public roles, he maintained a private and often tormented inner life. Contradictions between life and work: The contrast between his youthful, often scandalous secular poetry and his later role as a sober, respected Dean of St. Paul's. Significant or anecdotal episodes that illuminate the author’s profile: His clandestine marriage to Ann More, his subsequent imprisonment, and his famous deathbed sermon, "Death's Duell." Objects, places, or rituals associated with poetic creation: His sermons were delivered with immense passion and theatricality, often improvising from notes. Writing habits: He was known for his prolific output and for refining his poems over long periods. Curious episodes: The legend that he had himself painted as a corpse for a portrait while still alive, to contemplate death.

Death and memory

Circumstances of death: Died of stomach cancer. Posthumous publications: His sermons were published posthumously, and his poetry collections "Songs and Sonnets" and "Holy Sonnets" became foundational texts. His "Devotions" also gained significant recognition.

Poems

96

To Mr. Rowland Woodward

To Mr. Rowland Woodward

LIKE one who in her third widowhood doth profess
Herself a nun, tied to retiredness,
So affects my Muse, now, a chaste fallowness.


Since she to few, yet to too many hath shown,
How love-song weeds and satiric thorns are grown,
Where seeds of better arts were early sown ;


Though to use and love poetry, to me,
Betroth'd to no one art, be no adultery ;
Omissions of good, ill, as ill deeds be.


For though to us it seems but light and thin,
Yet in those faithful scales, where God throws in
Men's works, vanity weighs as much as sin.


If our souls have stain'd their first white, yet we
May clothe them with faith, and dear honesty,
Which God imputes as native purity.


There is no virtue but religion.
Wise, valiant, sober, just, are names which none
Want, which want not vice-covering discretion.


Seek we then ourselves in ourselves ; for as
Men force the sun with much more force to pass,
By gathering his beams with a crystal glass,


So we—if we into ourselves will turn,
Blowing our spark of virtue—may out-burn
The straw which doth about our hearts sojourn.


You know physicians, when they would infuse
Into any oil the souls of simples, use
Places, where they may lie still warm, to choose.


So works retiredness in us. To roam
Giddily and be everywhere, but at home,
Such freedom doth a banishment become.


We are but farmers of ourselves, yet may,
If we can stock ourselves, and thrive, uplay
Much, much dear treasure for the great rent day.


Manure thyself then, to thyself be improved ;
And with vain outward things be no more moved,
But to know that I love thee and would be loved.
348

To His Mistress Going to Bed

To His Mistress Going to Bed

Come, Madam, come, all rest my powers defy,
Until I labour, I in labour lie.
The foe oft-times having the foe in sight,
Is tired with standing though they never fight.
Off with that girdle, like heaven's zone glistering,
But a far fairer world encompassing.
Unpin that spangled breastplate which you wear,
That th' eyes of busy fools may be stopped there.
Unlace yourself, for that harmonious chime
Tells me from you, that now 'tis your bed time.
Off with that happy busk, which I envy,
That still can be, and still can stand so nigh.
Your gown going off, such beauteous state reveals,
As when from flowery meads th' hill's shadow steals.
Off with that wiry coronet and show
The hairy diadem which on you doth grow;

Now off with those shoes, and then safely tread
In this love's hallowed temple, this soft bed.
In such white robes heaven's angels used to be
Received by men; thou angel bring'st with thee


A heaven like Mahomet's paradise; and though
Ill spirits walk in white, we easily know
By this these angels from an evil sprite,

Those set our hairs, but these our flesh upright.
License my roving hands, and let them go
Before, behind, between, above, below.
O my America, my new found land,


My kingdom, safeliest when with one man manned,
My mine of precious stones, my empery,
How blessed am I in this discovering thee!
To enter in these bonds, is to be free;
Then where my hand is set, my seal shall be.
Full nakedness, all joys are due to thee

As souls unbodied, bodies unclothed must be,
To taste whole joys. Gems which you women use
Are like Atlanta's balls, cast in men's views,

That when a fool's eye lighteth on a gem,

His earthly soul may covet theirs, not them.
Like pictures, or like books' gay coverings made
For laymen, are all women thus arrayed;


Themselves are mystic books, which only we
Whom their imputed grace will dignify
Must see revealed. Then since I may know,
As liberally, as to a midwife, show
Thyself: cast all, yea, this white linen hence,
Here is no penance, much less innocence.
To teach thee, I am naked first, why then
What needst thou have more covering than a man.
301

The Will

The Will

Before I sigh my last gasp, let me breathe,
Great Love, some legacies ; I here bequeath
Mine eyes to Argus, if mine eyes can see ;
If they be blind, then, Love, I give them thee ;
My tongue to Fame ; to ambassadors mine ears ;
To women, or the sea, my tears ;
Thou, Love, hast taught me heretofore
By making me serve her who had twenty more,
That I should give to none, but such as had too much before.


My constancy I to the planets give ;
My truth to them who at the court do live ;
My ingenuity and openness,
To Jesuits ; to buffoons my pensiveness ;
My silence to any, who abroad hath been ;
My money to a Capuchin :
Thou, Love, taught'st me, by appointing me
To love there, where no love received can be,
Only to give to such as have an incapacity.


My faith I give to Roman Catholics ;
All my good works unto the Schismatics
Of Amsterdam ; my best civility
And courtship to an University ;
My modesty I give to soldiers bare ;
My patience let gamesters share :
Thou, Love, taught'st me, by making me
Love her that holds my love disparity,
Only to give to those that count my gifts indignity.


I give my reputation to those
Which were my friends ; mine industry to foes ;
To schoolmen I bequeath my doubtfulness ;
My sickness to physicians, or excess ;
To nature all that I in rhyme have writ ;
And to my company my wit :
Thou, Love, by making me adore
Her, who begot this love in me before,
Taught'st me to make, as though I gave, when I do but restore.


To him for whom the passing-bell next tolls,
I give my physic books ; my written rolls
Of moral counsels I to Bedlam give ;
My brazen medals unto them which live
In want of bread ; to them which pass among
All foreigners, mine English tongue :
Though, Love, by making me love one
Who thinks her friendship a fit portion
For younger lovers, dost my gifts thus disproportion.


Therefore I'll give no more, but I'll undo
The world by dying, because love dies too.



Then all your beauties will be no more worth
Than gold in mines, where none doth draw it forth ;
And all your graces no more use shall have,
Than a sun-dial in a grave :
Thou, Love, taught'st me by making me
Love her who doth neglect both me and thee,
To invent, and practise this one way, to annihilate all three.
314

The Sun Rising

The Sun Rising

Busy old fool, unruly Sun,
Why dost thou thus,
Through windows, and through curtains, call on
us?

Must to thy motions lovers' seasons run?
Saucy pedantic wretch, go chide
Late schoolboys, and sour prentices,

Go tell court-huntsmen that the king will ride,
Call country ants to harvest offices,
Love, all alike, no season knows, nor clime,
Nor hours, days, months, which are the rags of
time.

Thy beams, so reverend and strong

Why shouldst thou think?
I could eclipse and cloud them with a wink,
But that I would not lose her sight so long:


If her eyes have not blinded thine,

Look, and tomorrow late, tell me
Whether both the'Indias of spice and mine
Be where thou leftst them, or lie here with me.

Ask for those kings whom thou saw'st yesterday,
And thou shalt hear: 'All here in one bed lay.'

She'is all states, and all princes I,

Nothing else is.
Princes do but play us; compar'd to this,
All honour's mimic, all wealth alchemy.


Thou, sun, art half as happy'as we,

In that the world's contracted thus;
Thine age asks ease, and since thy duties be
To warm the world, that's done in warming us.

Shine here to us, and thou art everywhere;
This bed thy centre is, these walls, thy sphere.
453

The Triple Fool

The Triple Fool

I am two fools, I know-
For loving, and for saying so
In whining poetry;
But where's that wiseman that would not be I,
If she would not deny?
Then, as th' earths inward narrow crooked lanes
Do purge sea waters fretful salt away,
I thought, if I could draw my pains
Through rhymes vexation, I should them allay.
Grief brought to numbers cannot be so fierce,
For he tames it that fetters it in verse.


But when I have done so,
Some man, his art and voice to show,
Doth set and sing my pain,
And, by delighting many, frees again
Grief, which verse did restrain.
To Love and Grief tribute of verse belongs,
But not of such as pleases when 'tis read;
Both are increased by such songs,
For both their triumphs so are published;
And I, which was two fooles, do so grow three;
Who are a little wise, the best fools be.
359

The Paradox

The Paradox

No Lover saith, I love, nor any other
Can judge a perfect Lover;
Hee thinkes that else none can, nor will agree
That any loves but hee;
I cannot say I'lov'd. for who can say
Hee was kill'd yesterday?
Lover withh excesse of heat, more yong than old,
Death kills with too much cold;
Wee dye but once, and who lov'd last did die,
Hee that saith twice, doth lye:
For though hee seeme to move, and stirre a while,
It doth the sense beguile.
Such life is like the light which bideth yet
When the lights life is set,
Or like the heat, which fire in solid matter
Leave behinde, two houres after.
Once I lov's and dy'd; and am now become
Mine Epitaph and Tombe.
Here dead men speake their last, and so do I;
Love-slaine, loe, here I lye.
378

The Prohibition

The Prohibition

Take heed of loving me,
At least remember, I forbade it thee;
Not that I shall repair my unthrifty waste
Of breath and blood, upon thy sighs, and tears,
By being to thee then what to me thou wast;
But, so great joy, our life at once outwears,
Then, lest thy love, by my death, frustrate be,
If thou love me, take heed of loving me.


Take heed of hating me,
Or too much triumph in the victory.
Not that I shall be mine own officer,
And hate with hate again retaliate;
But thou wilt lose the style of conqueror,
If I, thy conquest, perish by thy hate.
Then, lest my being nothing lessen thee,
If thou hate me, take heed of hating me.


Yet, love and hate me too,
So, these extremes shall neither`s office do;
Love me, that I may die the gentler way;
Hate me, because thy love`s too great for me;
Or let these two, themselves, not me decay;
So shall I live thy stage, not triumph be;
Lest thou thy love and hate and me undo,
To let me live, Oh love and hate me too.
311

The Legacy

The Legacy

When I died last, and, Dear, I die
As often as from thee I go,
Though it be but an hour ago,
And Lovers' hours be full eternity,
I can remember yet, that I
Something did say, and something did bestow;
Though I be dead, which sent me, I should be
Mine own executor and legacy.


I heard me say, "Tell her anon,
That myself, that is you, not I,
Did kill me," and when I felt me die,
I bid me send my heart, when I was gone,
But alas could there find none,
When I had ripp'd me, and search'd where hearts should lie;
It kill'd me again, that I who still was true,
In life, in my last will should cozen you.


Yet I found something like a heart,
But colors it, and corners had,
It was not good, it was not bad,
It was intire to none, and few had part.
As good as could be made by art
It seem'd, and therefore for our losses sad,
I meant to send this heart in stead of mine,
But oh, no man could hold it, for 'twas thine.
464

The Harbinger

The Harbinger

to the Progresse.

TWo soules moue here, and mine (a third) must moue
Paces of admiration, and of loue;
Thy soule (Deare Virgin) whose this tribute is,
Mou'd from this mortall sphere to liuely blisse,
And yet moues still, and still aspires to see
The worlds last day, thy glories full degree:
Like as those starres which thou ore-lookest farre,
Are in their place, and yet still moued are
No soule (whiles with the luggage of this clay
It clogged is) can follow thee halfe way;
Or see thy flight; which doth our thoughts outgoe
So fast, that now the lightning moues but slow:
But now thou art as high in heauen flowne
As heau'ns from vs; what soule besides thine owne
Can tell thy ioyes, or say he can relate
Thy glorious Iornals in that blessed state?
I enuie thee (Rich soule) I enuy thee,
Although I cannot yet thy glory see:
And thou (Great spirit) which her's follow'd hast
So fast, as none can follow thine so fast;
So farre as none can follow thine so farre,
(And if this flesh did not the passage barre
Had'st caught her) let me wonder at thy flight
Which long agone had'st lost the vulgar sight
And now mak'st proud the better eyes, that they
Can see thee les'ned in thine aery way;
So while thou mak'st her soule by progresse knowne
Thou mak'st a noble progresse of thine owne.
From this worlds carcasse hauing mounted hie
To that pure life of Immortalitie;
Since thine aspiring thoughts themselues so raise
That more may not beseeme a creatures praise,
Yet still thou vow'st her more; and euery yeare
Mak'st a new Progresse, while thou wandrest here;
Still vpward mount; and let thy makers praise
Honor thy Laura, and adorne thy laies.
And since thy Mus[es] head in heauen shrouds
Oh let her neuer stoope below the clouds:
And if those glorious sainted soules may know
Or what we doe, or what we sing below,
Those acts, those songs shall still content them best
Which praise those awfull powers that make them blest.
350

The Flea

The Flea

Mark but this flea, and mark in this,
How little that which thou deny'st me is;
It sucked me first, and now sucks thee,
And in this flea, our two bloods mingled be;
Thou knowest that this cannot be said
A sin, nor shame, nor loss of maidenhead.
Yet this enjoys before it woo,
And pampered, swells with one blood made of two,
And this, alas, is more than we would do.

Oh stay, three lives in one flea spare,
Where we almost, yea, more than married are.
This flea is you and I, and this
Our marriage bed, and marriage temple is;
Though parents grudge, and you, we are met
And cloistered in these living walls of jet.
Though use make you apt to kill me,
Let not to that self murder added be,
And sacrilege, three sins in killing three.

Cruel and sudden, hast thou since
Purpled thy nail in blood of innocence?
Wherein could this flea guilty be
Except in that drop which it sucked from thee?
Yet thou triumph'st, and sayest that thou
Find'st not thyself, nor me, the weaker now.
'Tis true, then learn how false fears be;
Just so much honor, when thou yieldst to me,
Will waste, as this flea's death took life from thee.
277

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