49 pages 1-hour read

Leaves of Grass

Fiction | Poetry Collection | Adult | Published in 1855

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Symbols & Motifs

The Human Body

The human body is a recurring motif; Whitman is specific in his invocation of bodily glory, though his paeans to the flesh often end in a repetition of another motif—the universal Social, Political, and Spiritual Equality of human beings, and their eventual joining together. 


In “Song of Myself,” Whitman’s speaker lavishes praise on the body: He describes himself as the “poet of the body” (Line 422) who regards “the flesh and its appetites” (Line 524) as “miracles” (Line 525). He provocatively praises bodily details that are typically considered unpleasant or taboo: “[T]he scent of these arm-pits [is] aroma finer than prayer” (Line 528) and he confesses self-love: “If I worship any particular thing it shall be some of the spread of my own body” (Line 530). But even this seemingly fully materialist encomium promotes the typically Whitman notion of mystical joining—in this case, of the bodily self with all other selves: “Translucent mould of me it shall be you” (Line 531).


The same transition happens in “A Song for Occupations,” where the speaker first announces how he loves to have his body in close contact with other bodies: “Come closer to me, / Push close my lovers and take the best I possess” (Lines 1-2). However, his desire for touch is actually spiritual: It is the “contact of bodies and souls” (Line 6) for which he longs. 


“I Sing the Body Electric” follows the same pattern as well. The speaker yearns to be subsumed in and pleasured by others: “The bodies of men and women engirth me, and I engirth them, / They will not let me off nor I them till I go with the them and respond to them and love them” (Lines 1-2). The poem is a hymn to the splendor of the human form: “The expression of the body of man or woman balks account, / The male is perfect and that of the female is perfect” (Lines 5-6); long depictions of idealized bodies of all genders follow. However, later in the poem, the speaker moves from what could be read as a sexually charged description (in phrases like “the play of the masculine muscle through cleansetting trowsers and waistbands” [Line 24]) to a spiritual one: all of these bodies are “sacred” (Line 113). 


In “The Sleepers,” the human body is the site of beauty, but also the site of pain and illness. The poem stresses that the “beautiful body” of the naked male swimmer and the beauty of the Indigenous girl who visited the speaker’s mother are pleasing to the eye—his mother admired “her tallborne face and full and pliant limbs” (Line 117)—the night is a healing agent that makes all bodies equal. As the speaker makes his way from bedside to bedside, we watch as their physical bodies are restored to beauty, such as the individual with rheumatism, whose “joints . . . move as smoothly as ever, and smoother than ever” (Line 191). The night makes outwardly visible on the physical body the inner beauty that is everyone’s right and truth.

Grass

In the title Leaves of Grass, the word “leaves” can represent the pages of the book, as well as blades of grass. Grass is a many-layered symbol in the collection. 


In “Song of Myself,” grass is connected to meditative pondering and the divine: The speaker rejoices to “lean and loafe at my ease observing a spear of summer grass” (Line 5); later, he invites his soul to “Loafe with me on the grass” (Line 75). This leisurely activity is productive: On the grass, he recalls the transcendent awakening in which he experienced the peace, joy, and love that is the essence of creation. The recollection inspires him to explore the manifold symbolic meanings of grass. It may be “the handkerchief of the Lord” (Line 93), or an expression of the presence of the divine in the world. It may also be a child, born out of other vegetation—that is, part of the cycle of life, eternally growing and changing form. 


Grass is also a symbol of the universality and cyclical nature of life, since it grows everywhere, including “among black folks as among white” (Line 99). This omnipresence makes it a symbol of another universal constant: death. Grass is “the beautiful uncut hair of graves” (Line 101) that grows from “the breasts of young men” (Line 103), old people, women, babies, or “the white heads of old mothers” (Line 107). Since the collection presents life and death as an ongoing cycle, grass thus also becomes a symbol of Immortality via rebirth: “[T]he smallest sprout shows there is really no death” (Line 117), and this idea is repeated toward the end of the poem: “I see you whispering there O stars of heaven, / O suns . . . . O grass of graves . . . . O perpetual transfers and promotions” (Lines 1290-91). At the end of the poem, the speaker imagines himself joining this cycle: “I bequeath myself to the dirt to grow from the grass I love” (Line 1329).

Earth, Sun, Moon, and Stars

Recurring cosmic imagery of earth, sun, moon, and stars establishes a motif of vastness—in both space and time—that reinforces the notion of the expanded self and its connection with everything. 


In “Song of Myself,” the speaker compares human existence with stellar objects to emphasize our eternal and glorious being: “We also ascend dazzling and tremendous as the sun” (Line 564). The similarity continues as he ascribes to stars human-like consciousness and the ability to communicate: “I hear you whispering there O stars of heaven” (Line 1290). Finally, the speaker imagines himself as part of the solar system: He sees his soul “Speeding through space . . . . speeding through heaven and the stars, / Speeding amid the seven satellites and the broad ring and the diameter of eighty thousand miles” (Lines 790-91). The description mingles mysticism and science to give weight to the speaker’s depiction of enormity—the soul’s access to space isn’t simply large, but it specifically orbits at a “diameter of eighty thousand miles.”


The cosmic scale also underscores the importance of each person, playing into the theme of Social, Political, and Spiritual Equality. The vast sweep of space-time echoes the reincarnation and evolution of each individual man or woman. “I Sing the Body Electric” makes this comparison evident: The speaker avers that the downtrodden status of an enslaved man in life does not affect his cosmic importance and his purpose in the grand design: “For him the globe lay preparing quintillions of years without one animal or plant, / For him the revolving cycles truly and steadily rolled” (Lines 87-88).

The Dead

In the collection’s two political poems, figurative portrayal of the dead—whether in ghostly or skeletal form—are motifs that speak to Whitman’s championing of liberty and his rejection of tyranny. 


“A Boston Ballad” imagines tyranny as a grotesque and repellent image of fleshly rot: The speaker proposes unearthing the long-buried corpse of King George III from his coffin, and parading his skull and ribs around the city with a crown placed on top. The message is clear: This king, against whom the US rebelled and whom it dethroned in a bid for democratic self-rule belongs in the past. The speaker angrily and sarcastically proposes this macabre resurrection of the oppressor to show that the tyranny he embodied has returned if Boston’s figures of authority comply with unjust laws the like Fugitive Slave Law of 1850. 


In contrast to the royal corpse, the poem features phantom soldiers—the ghosts of men who died during the American Revolutionary War. They are symbols of a time when the ideal of liberty fueled those under colonial rule to rise up and declare independence from Great Britain. However, in the poem, these ghostly figures appear old and impotent, hobbling along on crutches, arms in slings, and with “bare gums” (Line 16). 


Although the speaker worries that the vision of liberty, with its implication of Social, Political, and Spiritual Equality for all men, might disappear with these ghosts, a more robust figure symbolizing liberty returns in “Europe: The 72d and 73d Years of These States.” In this poem, liberty is embodied by a committed and feral creature. Seemingly buried, the being emerges from “its stale and drowsy lair,” but its entombment has not weakened it; rather, it leaps out with its “hands tight to the throat of kings” (Line 3).

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