{"id":267,"date":"2019-05-07T10:43:31","date_gmt":"2019-05-07T10:43:31","guid":{"rendered":"http:\/\/engp04.epgpbooks.inflibnet.ac.in\/?post_type=chapter&#038;p=267"},"modified":"2019-05-08T05:13:15","modified_gmt":"2019-05-08T05:13:15","slug":"t-s-eliot-murder-in-the-cathedral","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/chapter\/t-s-eliot-murder-in-the-cathedral\/","title":{"rendered":"T. S. Eliot: Murder in the Cathedral"},"content":{"raw":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/kqL-GWLJhVs\" target=\"_blank\" rel=\"noopener\"><img class=\"\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"51\" height=\"51\" \/><\/a>\r\n<\/span><\/div>\r\n<div><\/div>\r\n<div><strong>\u00a0 <\/strong><\/div>\r\n<div>\r\n\r\n<strong>\u00a0Eliot\u2019s Life andInfluences<\/strong>\r\n\r\n&nbsp;\r\n<p style=\"text-align: justify\">Thomas Stearns Eliot (1888-1965) renowned poet, critic and dramatist was born in St. Louis, Missouri, U.S.A., in a strict Unitarian family. In 1906, he went to Harvard University where he studied Greek, Latin, Renaissance literature, French and German philosophy. There he was taught by George Santayana and Irving Babbitt. Babbitt profoundly influenced Eliot\u2019s views regarding the dynamic relationship between the past and the present as well as his bias against Romanticism. At Harvard, Eliot was exposed to the works of Dante, Laforgue and the French symbolists. Eliot had completed two of his earliest poetic works \u201cPortrait of a Lady\u201d and \u201cThe Love Song of J.Alfred Prufrock\u201d<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">\u00a0<strong>Influence of Philosophy<\/strong>: The next academic stint of Eliot was at the Sorbonne University in Paris, where he studied philosophy and French literature, and attended the classes held by the French Philosopher Henri Bergson. He\u00a0 went back to Harvard to prepare for his doctoral thesis on the English philosopher F.H. Bradley, but left without taking the degree. Later he went to Merton college, Oxford and finally took up permanent residence in England in 1915 by becoming a British citizen.<\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">\u00a0<strong>Journalistic Career<\/strong>: During his early years in London, Eliot taught at Highgate school reviewed books for the <em>Times Literary Supplement<\/em>, and from 1917, worked for Lloyds Bank. He served a short stint as Assistant Editor of\u00a0 <em>The Egoist<\/em>, and later became the editor of a newly founded quarterly review, <em>The Criterion <\/em>in 1922 where he continued till it ceased publication in 1939. In 1925, he became the director of the publishing house Faber and Faber, aiding many young poets in their fledgling careers.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">\u00a0<strong>Influence of Religion<\/strong>: In 1927, Eliot became a member of the Church of England. The poems written, during this period include, \u2018The Hollow Men\u2019, \u2018The Journey of the Magi\u2019 and \u2018Ash Wednesday\u2019. The major achievement of his later career was <em>Four Quartets <\/em>\u2013 consisting of four long poems , namely, <em>Burnt Norton <\/em>(1933), <em>East Coker <\/em>(1940) <em>The Dry Salvages <\/em>(1941) and <em>Little Gidding <\/em>(1942) \u2013 first published together in 1943. They are contemplative and religious poems, each concerned with one of the four elements namely air, earth, water and fire.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The change from agnosticism to Christianity emerged gradually in Eliot\u2019s writing and was marked by the publication of a book of essays <em>For Lancelot Andrews <\/em>(1928). Eliot\u2019s masterpiece <em>The Waste Land <\/em>(1922) portrays the deeper desolation of a world declining into materialism.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">\u201cWho is the third who walks always beside you?\/I do not know whether a man or a woman \u2013 But who is that on the other side of you?\u201d in <em>The Wasteland\u00a0<\/em><span style=\"text-align: initial;font-size: 1em\">recalls Christ walking with two of his disciples to Emmaus as he walked on his mystical journey the refrain of quotations from the Lord\u2019s Prayer is echoed in <\/span><em style=\"text-align: initial;font-size: 1em\">The Hollow Men <\/em><span style=\"text-align: initial;font-size: 1em\">while Dante\u2019s \u201cIn His will is our peace\u201d is reflected in <\/span><em style=\"text-align: initial;font-size: 1em\">Ash Wednesday <\/em><span style=\"text-align: initial;font-size: 1em\">as \u2018Our peace in His Will\u201d.<\/span><\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">J.L. Styan has commented that T.S. Eliot \u2018came to the drama with an unlikely mission: to discover what made Elizabethan poetic stage workable and how to recreate in verse a moral or religious drama for a modern audience\u201d (377).<\/p>\r\n<p class=\"no-indent\"><strong>II.\u00a0 As a Verse Dramatist<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Eliot is one of the leading exponents of poetic drama who contributed much to its revival in the early twentieth century. The earliest attempt was <em>Sweeney Agonistes <\/em>(1932) followed by the pageant play <em>The Rock <\/em>(1934). His most successful enterprise was <em>Murder in the Cathedral <\/em>(1935) which was commissioned for Canterbury Festival of June 1935. During the first two or\u00a0 three years, there were eight hundred performances of the play, a landmark in\u00a0 the history of modern English drama. Eliot\u2019s later plays were <em>The Family Reunion <\/em>(1939), <em>The Cocktail Party <\/em>(1950), <em>The Confidential Clerk <\/em>(154) and <em>The Elder Statesman <\/em>(1959).<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Many of Eliot\u2019s poems resemble dramatic monologues, like \u2018The Love Song of J. Alfred Prufrock\u2019 (1917), \u2018Gerontion\u2019 (1920) and others like \u2018Portrait of a Lady\u2019 (1917) and \u2018Sweeney Agonists\u2019 fragments (1926) embody dramatic situations.<\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n\r\n<strong>The ThreeVoices<\/strong>\r\n\r\n&nbsp;\r\n<p style=\"text-align: justify\">J.L. Styan has raised certain questions regarding Eliot\u2019s discussions of poetic drama.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">1)Regarding how complex thoughts and feelings of a poet can be conveyed through characters in action, Eliot has distinguished three distinct voices in a lecture <em>The Three Voices of Poetry <\/em>(1953).<\/p>\r\n\r\n<ul>\r\n \t<li style=\"text-align: justify\">The first one is used by the poet when talking to himself the, second one is adopted by the poet talking to himself while the third voice communicates through dramatic characters and in each character, the poet must put \u201csome bit of himself\u2019 which \u2018may be the germ from which the life of the character starts\u201d.<\/li>\r\n \t<li style=\"text-align: justify\">If poetry is a better vehicle than prose to guide and intensify the feelings, what kind of poetry, what idiom would be understood by a twentieth century audience. Or \u201chow would people today speak if they could speak in poetry?\u201d<\/li>\r\n \t<li style=\"text-align: justify\">What dramatic conventions are to be used to free the stage and its drama from the grip of realism (iv) What changes of form and structure should be expected in the play on whole? (377)<\/li>\r\n<\/ul>\r\nII..2 Free Verse or Verse Liber\r\n\r\n&nbsp;\r\n<p style=\"text-align: justify\">Eliot discarded the conventional iambic pentameter used by the Elizabethan dramatists. Free verse or verse liber, according to the French, has\u00a0 no metre or line length but depends on natural speech rhythms and the counter- point of stressed and unstressed syllables. French symbolist Poet Laforgue had already initiated the verse liber movement in the latter half of the nineteenth\u00a0<span style=\"text-align: initial;font-size: 1em\">century and Eliot adopted it to suit new styles and new uses of language. It contributed to the use of irony, the unexpected, the banal, the conversational as well as the slang in Eliot\u2019s verse drama. The collapse of the values of the Western Civilization, the unhappiness alienation, the cultural confusion and spiritual desolation that Eliot saw around him could be recaptured in a language that was both pessimistic and ironic.<\/span><\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n\r\n<strong>II.\u00a0 3. Influence of GreekTheatre<\/strong>\r\n\r\n&nbsp;\r\n<p style=\"text-align: justify\">Nevil Coghill, in his Introduction to <em>Murder in the Cathedral <\/em>has observed that jazz-rhythm and use of chorus were the first signs of Eliot\u2019s effort to break up the sham-Shakespearean long-jam that had immobilised poetic drama for some three hundred years. There was a clutter of unacted and unactable\u00a0 plays ... in the pseudo-Shakespearean mould of episode and blank verse. Blake, Wordsworth, Shelley, Keats Lamb, Byron, Tennyson and even Hardy ... had tried to re-enter and animate the gigantic corpse and make it write their plays for them, but with little success. It was Eliot who first saw clearly that other models must be sought if poetry was ever to regain the stage. His choice was to fall on Aristophanes, Aeschylus, Euripides and the unknown author of Every man; but first on Aristophanes. (14).<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">It is to be remembered that the two fragments called <em>Sweeney Agonistes <\/em>carried the subtitle, an Aristophanic melodrama which points not only to its farcical elements (combined with gruesomeness or terror) but also to its ritual\u00a0<span style=\"text-align: justify;font-size: 1em\">character. Eliot reintroduced the ritual element into the theatre which was present in Aristophanes and the Greek drama. The ritual element plays a <\/span><span style=\"text-align: justify;font-size: 1em\">part in <\/span><em style=\"text-align: justify;font-size: 1em\">The Rock<\/em><span style=\"text-align: justify;font-size: 1em\">, <\/span><em style=\"text-align: justify;font-size: 1em\">The Murder in the Cathedral, The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">and <\/span><em style=\"text-align: justify;font-size: 1em\">The Cocktail Party<\/em><span style=\"text-align: justify;font-size: 1em\">. Purgation and renewal are also a part of Eliot\u2019s use of the ritual. <\/span><em style=\"text-align: justify;font-size: 1em\">The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">and <\/span><em style=\"text-align: justify;font-size: 1em\">The Cocktail Party <\/em><span style=\"text-align: justify;font-size: 1em\">have used elements of Greek tragedy to lend universality and timelessness to the plot. <\/span><em style=\"text-align: justify;font-size: 1em\">The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">deals with the curse on an ancient house, which is not a Christian concept, where life is seen through the eyes of a modern Orestes, the unhappy Harry, Lord Mochensey. The effect of chorus is also created in the play where Harry\u2019s\u00a0 family of aunts and uncles turn their faces to the audience and speak their lines in unison. Much more alarming to the audience was \u201canother element from Aeschylus\u2019s <\/span><em style=\"text-align: justify;font-size: 1em\">Oresteia <\/em><span style=\"text-align: justify;font-size: 1em\">that of the Furies of retribution. Before they could be propitiated, however, they had somehow to be accommodated in the family drawing-room and in his lecture <\/span><em style=\"text-align: justify;font-size: 1em\">Poetry and Drama <\/em><span style=\"text-align: justify;font-size: 1em\">(1951) Eliot admitted that sometimes they looked like uninvited guests from a fancy dress ball, or else appeared to be swarming across the stage like a football team (Styan 381)\u201d.<\/span><\/p>\r\n\r\n<\/div>\r\n<p style=\"text-align: justify\"><em>The Cocktail Party <\/em>was a great success and showed the influence of another Greek tragedy \u2013 <em>Alcestis <\/em>of Euripides, with Heracles as the equivalent of the \u2018unidentified guest\u2019, Sir Henry Harcourt Reilly. Thus it is quite obvious that, apart from the use of chorus, there are several aspects of the Greek theatre which have influenced Eliot\u2019s verse drama.<\/p>\r\n&nbsp;\r\n<div>\r\n\r\n<strong>III.<\/strong>. <strong><em>Murder in the Cathedral <\/em>as a historical verse drama<\/strong>\r\n\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">Eliot accepted the commission to write a play for the Canterbury Festival of June 1935 at the behest of George Bell, Bishop of Chichester and chose the martyrdom of Thomas Becket, the most famous of all English saints as his subject matter. Becket was the Archbishop of Canterbury between 1162 and 1170 when he was brutally murdered on the 29th of December in his own Cathedral church by four knights, Reginald Fitz Urse, William de Traci, Hugh\u00a0 de Morville and Richard Brito, who claimed to have done it fulfill King Henry II\u2019s wishes.<\/p>\r\n<p class=\"no-indent\"><strong>III.1 Eliot\u2019s treatment of History in the Play<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Eliot based Becket\u2019s story on the documentary evidence of eleven eye- accounts, written down immediately after the event by the monks of Canterbury, who were the supporters of Becket. Eliot treated their evidence faithfully but selectively and hence he has left out some of the most touching ones like the elderly monk, Edward Grim who raised his arm to protect the Archbishop\u2019s head from the first sword-thrust of Reginald. Fitz Urse and it was sliced through.<\/p>\r\n<p class=\"no-indent\" style=\"text-align: justify\"><strong>Nevil Coghill has observed<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">This is not a Shakespearean chronicle play that tells an intricate, proliferating story full of incidents, but a sparer drama, more in the manner of Aeschylus, about a great cause in which incident and idiosyncrasy lose their importance. Unlike Shakespeare\u2019s plays, all of which take and give delight in the excitements of narrative, Eliot\u2019s plays are about situations, not stories, like Everyman before\u00a0<span style=\"text-align: initial;font-size: 1em\">them, and <\/span><em style=\"text-align: initial;font-size: 1em\">Waiting for Godot <\/em><span style=\"text-align: initial;font-size: 1em\">after. <\/span><em style=\"text-align: initial;font-size: 1em\">Murder in the Cathedral <\/em><span style=\"text-align: initial;font-size: 1em\">is about a situation and a quality of life; the situation is perpetual and the quality is rare (10).<\/span><\/p>\r\n\r\n<\/div>\r\n<div>\r\n\r\n&nbsp;\r\n<p style=\"text-align: justify\">Hence unlike Tennyson\u2019s play about Becket, Eliot does not mention the Constitutions of Clarendon or the disputed coronation ceremony which were the chief causes of dispute between the king and the Archbishop. Since he is writing about a conflict between the material and spiritual words, the historical situation is rapidly unravalled through the exposition given by the three priests, and by the herald who announces the return of the Archbishop to the chorus when the\u00a0 action opens.<\/p>\r\n<p class=\"no-indent\"><strong>III.\u00a0 2. Treatment of the theme of martyrdom in the play<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Bernard Shaw wrote <em>St. Joan <\/em>(1923) dealing with the martyrdom of Joan of Arc. It is interesting to note the difference in the treatment of martyrdom by Shaw and Eliot. Shaw wrote a chronological play recording the chief events in the life of Joan and the other major characters associated with her. Though\u00a0 Shaw claimed in his Preface that he had allowed the medieval atmosphere blow through his play freely, many writers have found fault with Shaw\u2019s text for being full of spiritual anachronisms. These include Joan\u2019s belief that God spoke through her imagination and the Shavian idea that she was an early Protestant. Joan\u2019s trial scene (Scene 6), \u201cdepicting Joan herself as a Shavian individualist\u201d presents her as \u201canother New woman, almost another superman, as she resists the forces of religion and society arrayed against her. It is here that Shaw\u00a0<span style=\"font-size: 1em;text-align: initial\">implants the anachronistic ideas of modern Protestantism and nationalism that have offended the Purists but captivated his audiences (Styan 357).\u201d<\/span><\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">The striking difference between Shaw\u2019s play and Eliot\u2019s, lies in the fact that while Shaw wrote a chronological play, Eliot attempted to spiritualise history. Shaw emphasises what happens to Joan whereas Eliot gives more importance to what happens through Becket. Eliot\u2019s play is more of a\u00a0 monologue as many of the major character like Henry II are not presented on stage. Shaw attempts to rationalise the supernatural while Eliot leaves it as a mystery. Creative process remains a mystery and hence the very attainment of martyrdom cannot be dramatised. Hence the critical theory that the play is a structural failure.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The speeches of the four knights in Eliot\u2019s play can be compared to the epilogue in Shaw\u2019s <em>St. Joan<\/em>. In both cases, the dramatist is trying to cross the barriers imposed by time. Eliot abandons history after the martyrdom and brings forward the murderer knights to speak their apologies whereas in history they stamped out of the Cathedral Church shouting that they were the king\u2019s men.<\/p>\r\n<p class=\"no-indent\" style=\"text-align: justify\"><strong>Nevil Coghil observes:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">They speak prose skipping out of their twelfth century skins to address a twentieth-century audience in the language of the political expediency of our own times. It is like a sudden series of slaps in the face and Eliot tells us it was intended to shock the audience out of their complacency (19)<\/p>\r\n\r\n<\/div>\r\n<p style=\"text-align: justify\">Coghill comments that there is a Shavian touch about it but once again with the exit of the knights, the twelfth century resumes its hold with the lamentation of the First priest and the glory of the second. The play closes in a Te Deum which \u201csweeps both centuries together in an act of ritual worship and prayer \u2013 The root of poetry to this stage\u2026. has been brought about not by going back to the flower of Shakespearean style but to the root of dramatic imagination \u2013 religion, ritual, purgation, renewal(19)\u201d<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Eliot\u2019s play is evidently not narrative; it is about a situation and a quality of life. Incidents and idiosyncrasy have no place. Joan is overactive whereas Becket is passive. Shaw makes Joan an agent of life-force, through whom the theory of evolution works, thereby providing a rational explanation to martyrdom. However Eliot\u2019s Becket is just a cataclysmic agent to bring about God\u2019s will. Hence Shaw\u2019s treatment of history is realistic whereas Eliot treats\u00a0 his subject of martyrdom in a spiritualistic manneras in a miracle play.<\/p>\r\n&nbsp;\r\n<div>\r\n\r\n<strong>III. 3The Wheel symbol and others images in the play<\/strong>\r\n<p class=\"no-indent\"><strong>III.3.1 The Wheel Symbol:<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The wheel seems to be the chief symbol in the play; Beckett employs it in three crucial passages.\u00a0 The third priest and the fourth tempter also make use of it.\u00a0 The wheel idea is also present in the description of the cycle of seasons which is one of the recurrent motifs employed by the chorus of the play.The idea of true martyr is central to <em>Murder in the Cathedral <\/em>and the true martyr is one who has,\u00a0<span style=\"text-align: justify;font-size: 1em\">in the midst of this turning world found his still centre in god and is thus truly unchanging in this ever-changing cycle of Nature and life. It is interesting to note that there is a recurring imagein each of Eliot\u2019s plays, the building in <\/span><em style=\"text-align: justify;font-size: 1em\">The Rock <\/em><span style=\"text-align: justify;font-size: 1em\">which signifies the necessity of religion in a materialistically oriented modern world and the dominant image of death in <\/span><em style=\"text-align: justify;font-size: 1em\">Sweeney Agonistes<\/em><span style=\"text-align: justify;font-size: 1em\">, which deals with the modern life devoid of all spiritual values and equated with mere lust and sensationalism, a veritable death- in -life. A true understanding of the wheel symbol is central to Eliot\u2019s concept of martyrdom.<\/span><\/p>\r\n\r\n<\/div>\r\n<div class=\"textbox shaded\">\r\n<p style=\"text-align: center\">They know and do not knows, what it is to act or suffer.<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">They know and do not know, that action is suffering<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">And suffering action. Neither does the agent suffer<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">Nor the patient act. But both are fixed<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">In an eternal action, and eternal patience<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">To which all must consent that it may be willed<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">And which all must suffer that they may will<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">That the pattern may subsist, for the pattern is the action<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">And the suffering, that the wheel may turn and still<\/p>\r\n<p style=\"text-align: center\"><\/p>\r\n<p style=\"text-align: center\">Be forever still. (Act I 208-17)<\/p>\r\n\r\n<\/div>\r\n<p style=\"text-align: justify\"><em>An eternal patience <\/em>is the key phrase, for the word <em>patience <\/em>like the word <em>passion <\/em>is derived from the Latin <em>Pati <\/em>(to suffer) but is not the same as suffering. It is not just used in the sense of suffering (enduring) but the sense of \u201cstillness and waitingness in patience\u201d cannot be overlooked (Coghill 18). <em>In the\u00a0\u00a0<\/em><em>perpetual struggle between Good and Evil, God suffers, remains still and waits to which Human beings are also committed who can only Lord peace in His Will <\/em>(Divine Will). God is the still centre of the wheel, one must neither act nor suffer for one\u2019s own advantage but rather surrender his will to the will of God.<\/p>\r\n<p class=\"no-indent\" style=\"text-align: justify\">The same idea is repeated in the sermon preached by Beckett which forms the interlude of the play.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">A martyrdom is always the design of God, for His love of men, to warn them and to lead them, to bring them back to His ways. It is never the desire of man; for the true martyr is he who has become the instrument of God, who has lost his will in the will of God, and who no longer desires anything for himself not even the glory of being a martyr. (61-70)<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">These lines recall the immortal lines from Eliot\u2019s favourite poet Dante in Divine Comedy Canto III, line 85, \u201cAnd in His Will is our Peace\u201d. Hence Coghill comments that Beckett must will himself to suffer a fore-ordained martyrdom . .<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">. . . not for the glory of becoming a saint, but for the sake of uniting his Will with the Will of the Love that moves the stars. And so, in the play, when he stands on the steps to meet his murder, the four swords of the murderers, in their ritual slaying are the four spokes of a wheel of which Becket is the centre \u2013 they at the circumference, acting, he at the still centre, patient, suffering, witnessing, willing. (18-19)<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The wheel image which has strongly paradoxical content, is metaphysical in origin. Metaphysical imagery found in poets like Donne is characterized by\u00a0 ingenious with where comparisons were often chosen from diverse sources such as banking and commerce, medicine, homely matters and similar fields.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\"><strong>III. 3. 2. Other Images found in the play<\/strong>: The imagery found in Eliot\u2019s plays\u00a0 is of composite nature (1) Undoubtedly a substantial body of images is drawn from modern life as all his plays, except <em>Murder in the Cathedral<\/em>, are set in the modern world (2) But all his plays being variations upon the theme of the quest for spiritual values in a materialistic society, many of his images are drawn from more or less archetypal symbols used by mystics and religious writers. Hence Christian imagery abounds in almost all the plays, especially in <em>The Rock<\/em>, <em>Murder in the Cathedral <\/em>and <em>The Confidential Clerk <\/em>which have strong\u00a0 Christian motivation. Biblical images abound in these plays. (3) Eliot wrote, whether it be poetry or drama, with the whole tradition of Metaphysical poetry. Hence images reminiscent of that school form another group.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">Eliot\u2019s imagery is sometimes drawn from homely, everyday matters, one such striking instance is the cry of the chorus in Murder in the Cathedral \u2013 \u201cour brains unskinned like the layers of an onion\u201d (188). Eliot\u2019s imagery, whatever kind it is, is functional and never decorative. However Eliot never uses images adapted to characters in his plays, for many of his favourite images are often used by various characters in the several plays, just as they are used by Eliot in his own poetry.<\/p>\r\n&nbsp;\r\n<div>\r\n<p style=\"text-align: justify\"><strong>III. 3.<\/strong>.<strong>3<\/strong>, <strong>The Images used by the Tempters<\/strong>. Whenever Eliot chooses to adapt his imagery closely to character, the results are striking. The imagery of the speeches of the Four Tempters in <em>Murder in the Cathedral <\/em>is eminently in character, though the tempters themselves are personified abstractions.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The First Tempter represents the temptation of worldly pleasures. The pictures of \u201cfluting in the meadows, riots in the hall, laughter and apple-blossom floating on the water \/ singing at night fall, whispering \u2018in chambers\u2019 in his arguments are hence most appropriate\u2026 This is true also of his homely analogues of \u201cthe easy man lives to eat the best dinners\u201d and \u201cor your goose may be cooked and eaten to the bone\u201d. The Second Tempter stands for worldly\u00a0 power and the most striking images used by him are those from hunting \u2013 \u201cthe old stag circled with hounds\u201d and hawking\u2013 \u201cyour sins soars sunward, covering king\u2019s falcons\u201d. The Third Tempter\u2019s pose is of \u201ca rough, straight forward Englishman.\u201d His words are naturally bereft of all imagery, the best that he can do is the extremely trite \u201cWe are the backbone of the nation \/ we, not the plotting parasites \/ About the King.\u2019 The subtlest of the whole group is the Fourth tempter whose privilege is to tempt Becket with his own desires. Hence\u00a0 he\u00a0 alone uses the wheel symbol employed by Becket himself. The images of angling and trapping which he employs \u2013 \u201chooks have been baited with morsels of the past\u201d and \u201cyou would wait for the trap to snap\u201d \u2013 are also suggestive of\u00a0 his own efforts to entice Becket into doing \u201cthe right deed for the wrong reason.\u201d<\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">The door and garden are Biblical symbols that symbolize spiritual freedom.\u00a0 It becomes clear if one remembers Christ\u2019s \u201cI am the door of the sheep\u201d, the door \u201copened in heaven\u201d in Revelation and similar passages. The opposite of\u00a0 the door and garden which symbolize spiritual freedom is the trap which spells enslavement to a life without meaning, hope even negation of life. The Fourth Tempter vainly tries to threaten Becket with \u201cYou should wait for the trap to snap\u2026 broken and crushed\u201d. Similarly the desert, symbolic of temptation, solitude, persecution or godlessness, appears in <em>Murder in the Cathedral<\/em>, where the chorus immediately after the murder of Becket wanders \u201cin the land of dry stones.\u201d<\/p>\r\n<p class=\"no-indent\"><strong>III. 3..4 The Role of the chorus in the play<\/strong><strong>\u00a0<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The poor, ignorant women of Canterbury form the chorus of the play.\u00a0 The opening lines of the play spoken by the chorus bear witness to their ignorance and passivety. They are protected by their ignorance and are saved from the hands of Satan who tempts his victims with knowledge: Theirs is the instinctive knowledge and not the rational one. As the play progresses, the chorus grow in moral stature and as Nevil Coghill puts it\u201d. The chorus in <em>The Rock <\/em>teaches, the chorus in <em>Murderin the Cathedral <\/em>learn\u201d (16). They are \u201cforced to bear witness\u201d (8) for they are far away from the centre of action and form the passive, patient witnesses to the action. These lines bring to mind Milton\u2019s words, \u201cThey also serve who only stand and wait\u201d from his sonnet \u201cOn His Blindness\u201d which impressed Eliot deeply.<\/p>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div>\r\n<p style=\"text-align: justify\">In the later speech (144-195) the chorus expresses their visionary fears regarding the advent of death into the Cathedral, these repetition of \u201cliving and partly living\u201d suggests two levels \u2013 the earthly, physical level where they have been living below they subsistence level because of their poverty, and the spiritual level where they have been leaderless due to the absence of the archbishop for the past seven years. As the play progresses, the dramatic chorus changes its moral stature, something unique in dramatic history. Nevil Coghill has pointed out that Eliot has treated this classic device in a revolutionary naturalistic\u00a0 way\u00a0 and\u00a0 how\u00a0 they\u00a0 have\u00a0 developed\u00a0 from\u00a0 a\u00a0 cowardly\u00a0\u00a0 cringe\u00a0\u00a0\u00a0 at the initial stage to the genuine humility of last chorus in part II (lines 688 onwards).<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">In spite of this unique aspect, Eliot\u2019s chorus does all that is expected of the Greek model: interpret the past, intensify the present and anticipate the future. Moreover the chorus represents the secular world and the common people, keeping the play human in the awesome presence of a martyr and a saint.<\/p>\r\n<p class=\"no-indent\"><strong>III. 3.5 The significance of the Interlude<\/strong><\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The Interlude is a unique aspect of this play and it links the two parts of the play, forming a bridge between the psychic and physical dramas. In the form of the last sermon preached by Becket on Christmas night, 1170 at the Cathedral the sermon is historically accurate. It is a full scale explication of Eliot\u2019s idea of Christian martyrdom and the still point of the turning world of the play and answers to the thematic structure.<\/p>\r\n\r\n<\/div>\r\n<p style=\"text-align: justify\">Apart from the historical verisimilitude, structurally and thematically, the interlude fulfils the function of a miracle play.The subject is a realistic one \u2013 martyrdom. It is the interlude found in morality plays. While Everyman ends with a sermon in <em>Murder in the Cathedral <\/em>it firms the interlude.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">However the greatest drawback of the <em>Murder in the Cathedral <\/em>has been summed up thus by A.L. Styan.<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">The basic Aristotelian requirements of plot and character did not work so well, Martyrdom focused nearly all interest on a single character, encouraging the poet to speak in the first or second voice, and limiting dramatic values. Nor could this one character limitation be minimized by the four Morality Play Tempters who weaken Thomas\u2019s resolution with temptations of pleasure, power and pride, nor by the four knights who kill Thomas solely out of duty to their king. The Tempters lacked individuality because their temptations were contrived and without hope of success, and the knights lacked depth because what they did was forgone conclusion. In fact, Eliot\u2019s text had to face all the problems of dramatizing moral history without the possibility of surprise or tragedy (380).<\/p>\r\n&nbsp;\r\n<p style=\"text-align: justify\">It is indeed the mastery of T.S. Eliot, the verse dramatist, that despite all these limitations, he could create a poetic drama that became a landmark in English dramatic history.<\/p>\r\n\r\n<table>\r\n<tbody>\r\n<tr>\r\n<td><strong>you can view video on T. S. Eliot: Murder in the Cathedral<\/strong><\/td>\r\n<td><a href=\"https:\/\/youtu.be\/kqL-GWLJhVs\" target=\"_blank\" rel=\"noopener\"><img class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n<strong>Reference<\/strong>\r\n<ul>\r\n \t<li style=\"text-align: justify\">Bloom,Harold.,<em>T.S.Eliot\u2019s Murder in the Cathedral; Modern Critical Interpretations.\u00a0<\/em>Chelsea House Publishers, New York: 1988<\/li>\r\n \t<li style=\"text-align: justify\">Coghill, Nevill. Ed. <em>Murder in the Cathedral. <\/em>Oxford: O.U.P. ,1963<\/li>\r\n \t<li style=\"text-align: justify\">Fergusson, Francis O.,. <em>The Idea <\/em>of a <em>Theatre: <\/em>A <em>Study <\/em>of <em>Ten Plays, The <\/em>Art of Drama <em>in Changing Perspective. <\/em>Princeton: Princeton University Press. 1949<\/li>\r\n \t<li style=\"text-align: justify\">Grestenberger, Donna., \"The Saint and the Circle: The Dramatic Potential of an Image.\" <em>Criticism <\/em>2(4): 336-341. 1960.<\/li>\r\n \t<li style=\"text-align: justify\">Jones, David E., <em>The Plays of T. <\/em>S. <em>Eliot. <\/em>London: Routledge. 1960.<\/li>\r\n \t<li style=\"text-align: justify\">Kenner, Hugh. <em>T.S.Eliot: A Collection of Critical Essay<\/em>s, Prentice Hall, 1962<\/li>\r\n \t<li style=\"text-align: justify\">Lewis, Cecil D. <em>The Poetic Image. <\/em>London: Jonathan Cape,1965<\/li>\r\n \t<li style=\"text-align: justify\">Martz, Louis l.,. \"The Saint as a Tragic Hero: <em>Saint Joan <\/em>and <em>Murder in the Cathedral.\" Tragic Theory in Western Literature. <\/em>New Haven: Yale University Press. 1955<\/li>\r\n \t<li style=\"text-align: justify\">Mathiessen, F.O.,. <em>The Achievement of T. <\/em>S. <em>Eliot. <\/em>New York: Oxford University Press.1959<\/li>\r\n \t<li style=\"text-align: justify\">McGill, William.J., \u201cVoices in the Cathedral: The Chorus in Eliot\u2019s <em>Murder in the Cathedral<\/em>\u201d. <em>Modern Drama <\/em>. Vol.23(No.3), Fall 1980 294-296<\/li>\r\n \t<li style=\"text-align: justify\">Raine, Craig. <em>T.S.Eliot<\/em>. Oxford: O.U.P., 2006<\/li>\r\n \t<li style=\"text-align: justify\">Spanos, William. <em>The Christian Tradition in Modern British Verse Drama: The Poetics <\/em>of <em>Sacramental Time. <\/em>New Bumswick: Rutgers. .,1967<\/li>\r\n \t<li style=\"text-align: justify\">Styan, J.L. <em>The English Stage: A History of Drama and Performance<\/em>. Cambridge:CUP, 1996<\/li>\r\n \t<li style=\"text-align: justify\">_ _ _ <em>Modern Drama in Theory and Practice: Volume 1, Realism to Naturalism<\/em>.<\/li>\r\n \t<li style=\"text-align: justify\">Cambridge; C.U.P,1981<\/li>\r\n \t<li style=\"text-align: justify\">Wilso, James Mathew. \u201cThe Formal and Moral Challenges of T.S.Eliot\u2019s <em>Murder in the Cathedra<\/em>l\u201d . <em>Logos: A journal of Catholic Thought &amp; Culture<\/em>. Vol.19, No.1, Winter 2015<\/li>\r\n \t<li style=\"text-align: justify\">Ungar, Leonard.,. T.S. <em>Eliot: <\/em>A <em>Selected Critique. <\/em>New York: Russell. 1966<\/li>\r\n<\/ul>","rendered":"<div><span style=\"float: right\"><a href=\"https:\/\/youtu.be\/kqL-GWLJhVs\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"epgp books\" width=\"51\" height=\"51\" \/><\/a><br \/>\n<\/span><\/div>\n<div><\/div>\n<div><strong>\u00a0 <\/strong><\/div>\n<div>\n<p><strong>\u00a0Eliot\u2019s Life andInfluences<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Thomas Stearns Eliot (1888-1965) renowned poet, critic and dramatist was born in St. Louis, Missouri, U.S.A., in a strict Unitarian family. In 1906, he went to Harvard University where he studied Greek, Latin, Renaissance literature, French and German philosophy. There he was taught by George Santayana and Irving Babbitt. Babbitt profoundly influenced Eliot\u2019s views regarding the dynamic relationship between the past and the present as well as his bias against Romanticism. At Harvard, Eliot was exposed to the works of Dante, Laforgue and the French symbolists. Eliot had completed two of his earliest poetic works \u201cPortrait of a Lady\u201d and \u201cThe Love Song of J.Alfred Prufrock\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">\u00a0<strong>Influence of Philosophy<\/strong>: The next academic stint of Eliot was at the Sorbonne University in Paris, where he studied philosophy and French literature, and attended the classes held by the French Philosopher Henri Bergson. He\u00a0 went back to Harvard to prepare for his doctoral thesis on the English philosopher F.H. Bradley, but left without taking the degree. Later he went to Merton college, Oxford and finally took up permanent residence in England in 1915 by becoming a British citizen.<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">\u00a0<strong>Journalistic Career<\/strong>: During his early years in London, Eliot taught at Highgate school reviewed books for the <em>Times Literary Supplement<\/em>, and from 1917, worked for Lloyds Bank. He served a short stint as Assistant Editor of\u00a0 <em>The Egoist<\/em>, and later became the editor of a newly founded quarterly review, <em>The Criterion <\/em>in 1922 where he continued till it ceased publication in 1939. In 1925, he became the director of the publishing house Faber and Faber, aiding many young poets in their fledgling careers.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">\u00a0<strong>Influence of Religion<\/strong>: In 1927, Eliot became a member of the Church of England. The poems written, during this period include, \u2018The Hollow Men\u2019, \u2018The Journey of the Magi\u2019 and \u2018Ash Wednesday\u2019. The major achievement of his later career was <em>Four Quartets <\/em>\u2013 consisting of four long poems , namely, <em>Burnt Norton <\/em>(1933), <em>East Coker <\/em>(1940) <em>The Dry Salvages <\/em>(1941) and <em>Little Gidding <\/em>(1942) \u2013 first published together in 1943. They are contemplative and religious poems, each concerned with one of the four elements namely air, earth, water and fire.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The change from agnosticism to Christianity emerged gradually in Eliot\u2019s writing and was marked by the publication of a book of essays <em>For Lancelot Andrews <\/em>(1928). Eliot\u2019s masterpiece <em>The Waste Land <\/em>(1922) portrays the deeper desolation of a world declining into materialism.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">\u201cWho is the third who walks always beside you?\/I do not know whether a man or a woman \u2013 But who is that on the other side of you?\u201d in <em>The Wasteland\u00a0<\/em><span style=\"text-align: initial;font-size: 1em\">recalls Christ walking with two of his disciples to Emmaus as he walked on his mystical journey the refrain of quotations from the Lord\u2019s Prayer is echoed in <\/span><em style=\"text-align: initial;font-size: 1em\">The Hollow Men <\/em><span style=\"text-align: initial;font-size: 1em\">while Dante\u2019s \u201cIn His will is our peace\u201d is reflected in <\/span><em style=\"text-align: initial;font-size: 1em\">Ash Wednesday <\/em><span style=\"text-align: initial;font-size: 1em\">as \u2018Our peace in His Will\u201d.<\/span><\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">J.L. Styan has commented that T.S. Eliot \u2018came to the drama with an unlikely mission: to discover what made Elizabethan poetic stage workable and how to recreate in verse a moral or religious drama for a modern audience\u201d (377).<\/p>\n<p class=\"no-indent\"><strong>II.\u00a0 As a Verse Dramatist<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Eliot is one of the leading exponents of poetic drama who contributed much to its revival in the early twentieth century. The earliest attempt was <em>Sweeney Agonistes <\/em>(1932) followed by the pageant play <em>The Rock <\/em>(1934). His most successful enterprise was <em>Murder in the Cathedral <\/em>(1935) which was commissioned for Canterbury Festival of June 1935. During the first two or\u00a0 three years, there were eight hundred performances of the play, a landmark in\u00a0 the history of modern English drama. Eliot\u2019s later plays were <em>The Family Reunion <\/em>(1939), <em>The Cocktail Party <\/em>(1950), <em>The Confidential Clerk <\/em>(154) and <em>The Elder Statesman <\/em>(1959).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Many of Eliot\u2019s poems resemble dramatic monologues, like \u2018The Love Song of J. Alfred Prufrock\u2019 (1917), \u2018Gerontion\u2019 (1920) and others like \u2018Portrait of a Lady\u2019 (1917) and \u2018Sweeney Agonists\u2019 fragments (1926) embody dramatic situations.<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p><strong>The ThreeVoices<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">J.L. Styan has raised certain questions regarding Eliot\u2019s discussions of poetic drama.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">1)Regarding how complex thoughts and feelings of a poet can be conveyed through characters in action, Eliot has distinguished three distinct voices in a lecture <em>The Three Voices of Poetry <\/em>(1953).<\/p>\n<ul>\n<li style=\"text-align: justify\">The first one is used by the poet when talking to himself the, second one is adopted by the poet talking to himself while the third voice communicates through dramatic characters and in each character, the poet must put \u201csome bit of himself\u2019 which \u2018may be the germ from which the life of the character starts\u201d.<\/li>\n<li style=\"text-align: justify\">If poetry is a better vehicle than prose to guide and intensify the feelings, what kind of poetry, what idiom would be understood by a twentieth century audience. Or \u201chow would people today speak if they could speak in poetry?\u201d<\/li>\n<li style=\"text-align: justify\">What dramatic conventions are to be used to free the stage and its drama from the grip of realism (iv) What changes of form and structure should be expected in the play on whole? (377)<\/li>\n<\/ul>\n<p>II..2 Free Verse or Verse Liber<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Eliot discarded the conventional iambic pentameter used by the Elizabethan dramatists. Free verse or verse liber, according to the French, has\u00a0 no metre or line length but depends on natural speech rhythms and the counter- point of stressed and unstressed syllables. French symbolist Poet Laforgue had already initiated the verse liber movement in the latter half of the nineteenth\u00a0<span style=\"text-align: initial;font-size: 1em\">century and Eliot adopted it to suit new styles and new uses of language. It contributed to the use of irony, the unexpected, the banal, the conversational as well as the slang in Eliot\u2019s verse drama. The collapse of the values of the Western Civilization, the unhappiness alienation, the cultural confusion and spiritual desolation that Eliot saw around him could be recaptured in a language that was both pessimistic and ironic.<\/span><\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p><strong>II.\u00a0 3. Influence of GreekTheatre<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Nevil Coghill, in his Introduction to <em>Murder in the Cathedral <\/em>has observed that jazz-rhythm and use of chorus were the first signs of Eliot\u2019s effort to break up the sham-Shakespearean long-jam that had immobilised poetic drama for some three hundred years. There was a clutter of unacted and unactable\u00a0 plays &#8230; in the pseudo-Shakespearean mould of episode and blank verse. Blake, Wordsworth, Shelley, Keats Lamb, Byron, Tennyson and even Hardy &#8230; had tried to re-enter and animate the gigantic corpse and make it write their plays for them, but with little success. It was Eliot who first saw clearly that other models must be sought if poetry was ever to regain the stage. His choice was to fall on Aristophanes, Aeschylus, Euripides and the unknown author of Every man; but first on Aristophanes. (14).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">It is to be remembered that the two fragments called <em>Sweeney Agonistes <\/em>carried the subtitle, an Aristophanic melodrama which points not only to its farcical elements (combined with gruesomeness or terror) but also to its ritual\u00a0<span style=\"text-align: justify;font-size: 1em\">character. Eliot reintroduced the ritual element into the theatre which was present in Aristophanes and the Greek drama. The ritual element plays a <\/span><span style=\"text-align: justify;font-size: 1em\">part in <\/span><em style=\"text-align: justify;font-size: 1em\">The Rock<\/em><span style=\"text-align: justify;font-size: 1em\">, <\/span><em style=\"text-align: justify;font-size: 1em\">The Murder in the Cathedral, The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">and <\/span><em style=\"text-align: justify;font-size: 1em\">The Cocktail Party<\/em><span style=\"text-align: justify;font-size: 1em\">. Purgation and renewal are also a part of Eliot\u2019s use of the ritual. <\/span><em style=\"text-align: justify;font-size: 1em\">The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">and <\/span><em style=\"text-align: justify;font-size: 1em\">The Cocktail Party <\/em><span style=\"text-align: justify;font-size: 1em\">have used elements of Greek tragedy to lend universality and timelessness to the plot. <\/span><em style=\"text-align: justify;font-size: 1em\">The Family Reunion <\/em><span style=\"text-align: justify;font-size: 1em\">deals with the curse on an ancient house, which is not a Christian concept, where life is seen through the eyes of a modern Orestes, the unhappy Harry, Lord Mochensey. The effect of chorus is also created in the play where Harry\u2019s\u00a0 family of aunts and uncles turn their faces to the audience and speak their lines in unison. Much more alarming to the audience was \u201canother element from Aeschylus\u2019s <\/span><em style=\"text-align: justify;font-size: 1em\">Oresteia <\/em><span style=\"text-align: justify;font-size: 1em\">that of the Furies of retribution. Before they could be propitiated, however, they had somehow to be accommodated in the family drawing-room and in his lecture <\/span><em style=\"text-align: justify;font-size: 1em\">Poetry and Drama <\/em><span style=\"text-align: justify;font-size: 1em\">(1951) Eliot admitted that sometimes they looked like uninvited guests from a fancy dress ball, or else appeared to be swarming across the stage like a football team (Styan 381)\u201d.<\/span><\/p>\n<\/div>\n<p style=\"text-align: justify\"><em>The Cocktail Party <\/em>was a great success and showed the influence of another Greek tragedy \u2013 <em>Alcestis <\/em>of Euripides, with Heracles as the equivalent of the \u2018unidentified guest\u2019, Sir Henry Harcourt Reilly. Thus it is quite obvious that, apart from the use of chorus, there are several aspects of the Greek theatre which have influenced Eliot\u2019s verse drama.<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p><strong>III.<\/strong>. <strong><em>Murder in the Cathedral <\/em>as a historical verse drama<\/strong><\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">Eliot accepted the commission to write a play for the Canterbury Festival of June 1935 at the behest of George Bell, Bishop of Chichester and chose the martyrdom of Thomas Becket, the most famous of all English saints as his subject matter. Becket was the Archbishop of Canterbury between 1162 and 1170 when he was brutally murdered on the 29th of December in his own Cathedral church by four knights, Reginald Fitz Urse, William de Traci, Hugh\u00a0 de Morville and Richard Brito, who claimed to have done it fulfill King Henry II\u2019s wishes.<\/p>\n<p class=\"no-indent\"><strong>III.1 Eliot\u2019s treatment of History in the Play<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Eliot based Becket\u2019s story on the documentary evidence of eleven eye- accounts, written down immediately after the event by the monks of Canterbury, who were the supporters of Becket. Eliot treated their evidence faithfully but selectively and hence he has left out some of the most touching ones like the elderly monk, Edward Grim who raised his arm to protect the Archbishop\u2019s head from the first sword-thrust of Reginald. Fitz Urse and it was sliced through.<\/p>\n<p class=\"no-indent\" style=\"text-align: justify\"><strong>Nevil Coghill has observed<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">This is not a Shakespearean chronicle play that tells an intricate, proliferating story full of incidents, but a sparer drama, more in the manner of Aeschylus, about a great cause in which incident and idiosyncrasy lose their importance. Unlike Shakespeare\u2019s plays, all of which take and give delight in the excitements of narrative, Eliot\u2019s plays are about situations, not stories, like Everyman before\u00a0<span style=\"text-align: initial;font-size: 1em\">them, and <\/span><em style=\"text-align: initial;font-size: 1em\">Waiting for Godot <\/em><span style=\"text-align: initial;font-size: 1em\">after. <\/span><em style=\"text-align: initial;font-size: 1em\">Murder in the Cathedral <\/em><span style=\"text-align: initial;font-size: 1em\">is about a situation and a quality of life; the situation is perpetual and the quality is rare (10).<\/span><\/p>\n<\/div>\n<div>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Hence unlike Tennyson\u2019s play about Becket, Eliot does not mention the Constitutions of Clarendon or the disputed coronation ceremony which were the chief causes of dispute between the king and the Archbishop. Since he is writing about a conflict between the material and spiritual words, the historical situation is rapidly unravalled through the exposition given by the three priests, and by the herald who announces the return of the Archbishop to the chorus when the\u00a0 action opens.<\/p>\n<p class=\"no-indent\"><strong>III.\u00a0 2. Treatment of the theme of martyrdom in the play<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Bernard Shaw wrote <em>St. Joan <\/em>(1923) dealing with the martyrdom of Joan of Arc. It is interesting to note the difference in the treatment of martyrdom by Shaw and Eliot. Shaw wrote a chronological play recording the chief events in the life of Joan and the other major characters associated with her. Though\u00a0 Shaw claimed in his Preface that he had allowed the medieval atmosphere blow through his play freely, many writers have found fault with Shaw\u2019s text for being full of spiritual anachronisms. These include Joan\u2019s belief that God spoke through her imagination and the Shavian idea that she was an early Protestant. Joan\u2019s trial scene (Scene 6), \u201cdepicting Joan herself as a Shavian individualist\u201d presents her as \u201canother New woman, almost another superman, as she resists the forces of religion and society arrayed against her. It is here that Shaw\u00a0<span style=\"font-size: 1em;text-align: initial\">implants the anachronistic ideas of modern Protestantism and nationalism that have offended the Purists but captivated his audiences (Styan 357).\u201d<\/span><\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">The striking difference between Shaw\u2019s play and Eliot\u2019s, lies in the fact that while Shaw wrote a chronological play, Eliot attempted to spiritualise history. Shaw emphasises what happens to Joan whereas Eliot gives more importance to what happens through Becket. Eliot\u2019s play is more of a\u00a0 monologue as many of the major character like Henry II are not presented on stage. Shaw attempts to rationalise the supernatural while Eliot leaves it as a mystery. Creative process remains a mystery and hence the very attainment of martyrdom cannot be dramatised. Hence the critical theory that the play is a structural failure.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The speeches of the four knights in Eliot\u2019s play can be compared to the epilogue in Shaw\u2019s <em>St. Joan<\/em>. In both cases, the dramatist is trying to cross the barriers imposed by time. Eliot abandons history after the martyrdom and brings forward the murderer knights to speak their apologies whereas in history they stamped out of the Cathedral Church shouting that they were the king\u2019s men.<\/p>\n<p class=\"no-indent\" style=\"text-align: justify\"><strong>Nevil Coghil observes:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">They speak prose skipping out of their twelfth century skins to address a twentieth-century audience in the language of the political expediency of our own times. It is like a sudden series of slaps in the face and Eliot tells us it was intended to shock the audience out of their complacency (19)<\/p>\n<\/div>\n<p style=\"text-align: justify\">Coghill comments that there is a Shavian touch about it but once again with the exit of the knights, the twelfth century resumes its hold with the lamentation of the First priest and the glory of the second. The play closes in a Te Deum which \u201csweeps both centuries together in an act of ritual worship and prayer \u2013 The root of poetry to this stage\u2026. has been brought about not by going back to the flower of Shakespearean style but to the root of dramatic imagination \u2013 religion, ritual, purgation, renewal(19)\u201d<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Eliot\u2019s play is evidently not narrative; it is about a situation and a quality of life. Incidents and idiosyncrasy have no place. Joan is overactive whereas Becket is passive. Shaw makes Joan an agent of life-force, through whom the theory of evolution works, thereby providing a rational explanation to martyrdom. However Eliot\u2019s Becket is just a cataclysmic agent to bring about God\u2019s will. Hence Shaw\u2019s treatment of history is realistic whereas Eliot treats\u00a0 his subject of martyrdom in a spiritualistic manneras in a miracle play.<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p><strong>III. 3The Wheel symbol and others images in the play<\/strong><\/p>\n<p class=\"no-indent\"><strong>III.3.1 The Wheel Symbol:<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The wheel seems to be the chief symbol in the play; Beckett employs it in three crucial passages.\u00a0 The third priest and the fourth tempter also make use of it.\u00a0 The wheel idea is also present in the description of the cycle of seasons which is one of the recurrent motifs employed by the chorus of the play.The idea of true martyr is central to <em>Murder in the Cathedral <\/em>and the true martyr is one who has,\u00a0<span style=\"text-align: justify;font-size: 1em\">in the midst of this turning world found his still centre in god and is thus truly unchanging in this ever-changing cycle of Nature and life. It is interesting to note that there is a recurring imagein each of Eliot\u2019s plays, the building in <\/span><em style=\"text-align: justify;font-size: 1em\">The Rock <\/em><span style=\"text-align: justify;font-size: 1em\">which signifies the necessity of religion in a materialistically oriented modern world and the dominant image of death in <\/span><em style=\"text-align: justify;font-size: 1em\">Sweeney Agonistes<\/em><span style=\"text-align: justify;font-size: 1em\">, which deals with the modern life devoid of all spiritual values and equated with mere lust and sensationalism, a veritable death- in -life. A true understanding of the wheel symbol is central to Eliot\u2019s concept of martyrdom.<\/span><\/p>\n<\/div>\n<div class=\"textbox shaded\">\n<p style=\"text-align: center\">They know and do not knows, what it is to act or suffer.<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">They know and do not know, that action is suffering<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">And suffering action. Neither does the agent suffer<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">Nor the patient act. But both are fixed<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">In an eternal action, and eternal patience<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">To which all must consent that it may be willed<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">And which all must suffer that they may will<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">That the pattern may subsist, for the pattern is the action<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">And the suffering, that the wheel may turn and still<\/p>\n<p style=\"text-align: center\">\n<p style=\"text-align: center\">Be forever still. (Act I 208-17)<\/p>\n<\/div>\n<p style=\"text-align: justify\"><em>An eternal patience <\/em>is the key phrase, for the word <em>patience <\/em>like the word <em>passion <\/em>is derived from the Latin <em>Pati <\/em>(to suffer) but is not the same as suffering. It is not just used in the sense of suffering (enduring) but the sense of \u201cstillness and waitingness in patience\u201d cannot be overlooked (Coghill 18). <em>In the\u00a0\u00a0<\/em><em>perpetual struggle between Good and Evil, God suffers, remains still and waits to which Human beings are also committed who can only Lord peace in His Will <\/em>(Divine Will). God is the still centre of the wheel, one must neither act nor suffer for one\u2019s own advantage but rather surrender his will to the will of God.<\/p>\n<p class=\"no-indent\" style=\"text-align: justify\">The same idea is repeated in the sermon preached by Beckett which forms the interlude of the play.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">A martyrdom is always the design of God, for His love of men, to warn them and to lead them, to bring them back to His ways. It is never the desire of man; for the true martyr is he who has become the instrument of God, who has lost his will in the will of God, and who no longer desires anything for himself not even the glory of being a martyr. (61-70)<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">These lines recall the immortal lines from Eliot\u2019s favourite poet Dante in Divine Comedy Canto III, line 85, \u201cAnd in His Will is our Peace\u201d. Hence Coghill comments that Beckett must will himself to suffer a fore-ordained martyrdom . .<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">. . . not for the glory of becoming a saint, but for the sake of uniting his Will with the Will of the Love that moves the stars. And so, in the play, when he stands on the steps to meet his murder, the four swords of the murderers, in their ritual slaying are the four spokes of a wheel of which Becket is the centre \u2013 they at the circumference, acting, he at the still centre, patient, suffering, witnessing, willing. (18-19)<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The wheel image which has strongly paradoxical content, is metaphysical in origin. Metaphysical imagery found in poets like Donne is characterized by\u00a0 ingenious with where comparisons were often chosen from diverse sources such as banking and commerce, medicine, homely matters and similar fields.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\"><strong>III. 3. 2. Other Images found in the play<\/strong>: The imagery found in Eliot\u2019s plays\u00a0 is of composite nature (1) Undoubtedly a substantial body of images is drawn from modern life as all his plays, except <em>Murder in the Cathedral<\/em>, are set in the modern world (2) But all his plays being variations upon the theme of the quest for spiritual values in a materialistic society, many of his images are drawn from more or less archetypal symbols used by mystics and religious writers. Hence Christian imagery abounds in almost all the plays, especially in <em>The Rock<\/em>, <em>Murder in the Cathedral <\/em>and <em>The Confidential Clerk <\/em>which have strong\u00a0 Christian motivation. Biblical images abound in these plays. (3) Eliot wrote, whether it be poetry or drama, with the whole tradition of Metaphysical poetry. Hence images reminiscent of that school form another group.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">Eliot\u2019s imagery is sometimes drawn from homely, everyday matters, one such striking instance is the cry of the chorus in Murder in the Cathedral \u2013 \u201cour brains unskinned like the layers of an onion\u201d (188). Eliot\u2019s imagery, whatever kind it is, is functional and never decorative. However Eliot never uses images adapted to characters in his plays, for many of his favourite images are often used by various characters in the several plays, just as they are used by Eliot in his own poetry.<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p style=\"text-align: justify\"><strong>III. 3.<\/strong>.<strong>3<\/strong>, <strong>The Images used by the Tempters<\/strong>. Whenever Eliot chooses to adapt his imagery closely to character, the results are striking. The imagery of the speeches of the Four Tempters in <em>Murder in the Cathedral <\/em>is eminently in character, though the tempters themselves are personified abstractions.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The First Tempter represents the temptation of worldly pleasures. The pictures of \u201cfluting in the meadows, riots in the hall, laughter and apple-blossom floating on the water \/ singing at night fall, whispering \u2018in chambers\u2019 in his arguments are hence most appropriate\u2026 This is true also of his homely analogues of \u201cthe easy man lives to eat the best dinners\u201d and \u201cor your goose may be cooked and eaten to the bone\u201d. The Second Tempter stands for worldly\u00a0 power and the most striking images used by him are those from hunting \u2013 \u201cthe old stag circled with hounds\u201d and hawking\u2013 \u201cyour sins soars sunward, covering king\u2019s falcons\u201d. The Third Tempter\u2019s pose is of \u201ca rough, straight forward Englishman.\u201d His words are naturally bereft of all imagery, the best that he can do is the extremely trite \u201cWe are the backbone of the nation \/ we, not the plotting parasites \/ About the King.\u2019 The subtlest of the whole group is the Fourth tempter whose privilege is to tempt Becket with his own desires. Hence\u00a0 he\u00a0 alone uses the wheel symbol employed by Becket himself. The images of angling and trapping which he employs \u2013 \u201chooks have been baited with morsels of the past\u201d and \u201cyou would wait for the trap to snap\u201d \u2013 are also suggestive of\u00a0 his own efforts to entice Becket into doing \u201cthe right deed for the wrong reason.\u201d<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">The door and garden are Biblical symbols that symbolize spiritual freedom.\u00a0 It becomes clear if one remembers Christ\u2019s \u201cI am the door of the sheep\u201d, the door \u201copened in heaven\u201d in Revelation and similar passages. The opposite of\u00a0 the door and garden which symbolize spiritual freedom is the trap which spells enslavement to a life without meaning, hope even negation of life. The Fourth Tempter vainly tries to threaten Becket with \u201cYou should wait for the trap to snap\u2026 broken and crushed\u201d. Similarly the desert, symbolic of temptation, solitude, persecution or godlessness, appears in <em>Murder in the Cathedral<\/em>, where the chorus immediately after the murder of Becket wanders \u201cin the land of dry stones.\u201d<\/p>\n<p class=\"no-indent\"><strong>III. 3..4 The Role of the chorus in the play<\/strong><strong>\u00a0<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The poor, ignorant women of Canterbury form the chorus of the play.\u00a0 The opening lines of the play spoken by the chorus bear witness to their ignorance and passivety. They are protected by their ignorance and are saved from the hands of Satan who tempts his victims with knowledge: Theirs is the instinctive knowledge and not the rational one. As the play progresses, the chorus grow in moral stature and as Nevil Coghill puts it\u201d. The chorus in <em>The Rock <\/em>teaches, the chorus in <em>Murderin the Cathedral <\/em>learn\u201d (16). They are \u201cforced to bear witness\u201d (8) for they are far away from the centre of action and form the passive, patient witnesses to the action. These lines bring to mind Milton\u2019s words, \u201cThey also serve who only stand and wait\u201d from his sonnet \u201cOn His Blindness\u201d which impressed Eliot deeply.<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<div>\n<p style=\"text-align: justify\">In the later speech (144-195) the chorus expresses their visionary fears regarding the advent of death into the Cathedral, these repetition of \u201cliving and partly living\u201d suggests two levels \u2013 the earthly, physical level where they have been living below they subsistence level because of their poverty, and the spiritual level where they have been leaderless due to the absence of the archbishop for the past seven years. As the play progresses, the dramatic chorus changes its moral stature, something unique in dramatic history. Nevil Coghill has pointed out that Eliot has treated this classic device in a revolutionary naturalistic\u00a0 way\u00a0 and\u00a0 how\u00a0 they\u00a0 have\u00a0 developed\u00a0 from\u00a0 a\u00a0 cowardly\u00a0\u00a0 cringe\u00a0\u00a0\u00a0 at the initial stage to the genuine humility of last chorus in part II (lines 688 onwards).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">In spite of this unique aspect, Eliot\u2019s chorus does all that is expected of the Greek model: interpret the past, intensify the present and anticipate the future. Moreover the chorus represents the secular world and the common people, keeping the play human in the awesome presence of a martyr and a saint.<\/p>\n<p class=\"no-indent\"><strong>III. 3.5 The significance of the Interlude<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The Interlude is a unique aspect of this play and it links the two parts of the play, forming a bridge between the psychic and physical dramas. In the form of the last sermon preached by Becket on Christmas night, 1170 at the Cathedral the sermon is historically accurate. It is a full scale explication of Eliot\u2019s idea of Christian martyrdom and the still point of the turning world of the play and answers to the thematic structure.<\/p>\n<\/div>\n<p style=\"text-align: justify\">Apart from the historical verisimilitude, structurally and thematically, the interlude fulfils the function of a miracle play.The subject is a realistic one \u2013 martyrdom. It is the interlude found in morality plays. While Everyman ends with a sermon in <em>Murder in the Cathedral <\/em>it firms the interlude.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">However the greatest drawback of the <em>Murder in the Cathedral <\/em>has been summed up thus by A.L. Styan.<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">The basic Aristotelian requirements of plot and character did not work so well, Martyrdom focused nearly all interest on a single character, encouraging the poet to speak in the first or second voice, and limiting dramatic values. Nor could this one character limitation be minimized by the four Morality Play Tempters who weaken Thomas\u2019s resolution with temptations of pleasure, power and pride, nor by the four knights who kill Thomas solely out of duty to their king. The Tempters lacked individuality because their temptations were contrived and without hope of success, and the knights lacked depth because what they did was forgone conclusion. In fact, Eliot\u2019s text had to face all the problems of dramatizing moral history without the possibility of surprise or tragedy (380).<\/p>\n<p>&nbsp;<\/p>\n<p style=\"text-align: justify\">It is indeed the mastery of T.S. Eliot, the verse dramatist, that despite all these limitations, he could create a poetic drama that became a landmark in English dramatic history.<\/p>\n<table>\n<tbody>\n<tr>\n<td><strong>you can view video on T. S. Eliot: Murder in the Cathedral<\/strong><\/td>\n<td><a href=\"https:\/\/youtu.be\/kqL-GWLJhVs\" target=\"_blank\" rel=\"noopener\"><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-120\" src=\"http:\/\/epgpbooks.inflibnet.ac.in\/wp-content\/uploads\/2018\/11\/download.png\" alt=\"\" width=\"36\" height=\"36\" \/><\/a><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><strong>Reference<\/strong><\/p>\n<ul>\n<li style=\"text-align: justify\">Bloom,Harold.,<em>T.S.Eliot\u2019s Murder in the Cathedral; Modern Critical Interpretations.\u00a0<\/em>Chelsea House Publishers, New York: 1988<\/li>\n<li style=\"text-align: justify\">Coghill, Nevill. Ed. <em>Murder in the Cathedral. <\/em>Oxford: O.U.P. ,1963<\/li>\n<li style=\"text-align: justify\">Fergusson, Francis O.,. <em>The Idea <\/em>of a <em>Theatre: <\/em>A <em>Study <\/em>of <em>Ten Plays, The <\/em>Art of Drama <em>in Changing Perspective. <\/em>Princeton: Princeton University Press. 1949<\/li>\n<li style=\"text-align: justify\">Grestenberger, Donna., &#8220;The Saint and the Circle: The Dramatic Potential of an Image.&#8221; <em>Criticism <\/em>2(4): 336-341. 1960.<\/li>\n<li style=\"text-align: justify\">Jones, David E., <em>The Plays of T. <\/em>S. <em>Eliot. <\/em>London: Routledge. 1960.<\/li>\n<li style=\"text-align: justify\">Kenner, Hugh. <em>T.S.Eliot: A Collection of Critical Essay<\/em>s, Prentice Hall, 1962<\/li>\n<li style=\"text-align: justify\">Lewis, Cecil D. <em>The Poetic Image. <\/em>London: Jonathan Cape,1965<\/li>\n<li style=\"text-align: justify\">Martz, Louis l.,. &#8220;The Saint as a Tragic Hero: <em>Saint Joan <\/em>and <em>Murder in the Cathedral.&#8221; Tragic Theory in Western Literature. <\/em>New Haven: Yale University Press. 1955<\/li>\n<li style=\"text-align: justify\">Mathiessen, F.O.,. <em>The Achievement of T. <\/em>S. <em>Eliot. <\/em>New York: Oxford University Press.1959<\/li>\n<li style=\"text-align: justify\">McGill, William.J., \u201cVoices in the Cathedral: The Chorus in Eliot\u2019s <em>Murder in the Cathedral<\/em>\u201d. <em>Modern Drama <\/em>. Vol.23(No.3), Fall 1980 294-296<\/li>\n<li style=\"text-align: justify\">Raine, Craig. <em>T.S.Eliot<\/em>. Oxford: O.U.P., 2006<\/li>\n<li style=\"text-align: justify\">Spanos, William. <em>The Christian Tradition in Modern British Verse Drama: The Poetics <\/em>of <em>Sacramental Time. <\/em>New Bumswick: Rutgers. .,1967<\/li>\n<li style=\"text-align: justify\">Styan, J.L. <em>The English Stage: A History of Drama and Performance<\/em>. Cambridge:CUP, 1996<\/li>\n<li style=\"text-align: justify\">_ _ _ <em>Modern Drama in Theory and Practice: Volume 1, Realism to Naturalism<\/em>.<\/li>\n<li style=\"text-align: justify\">Cambridge; C.U.P,1981<\/li>\n<li style=\"text-align: justify\">Wilso, James Mathew. \u201cThe Formal and Moral Challenges of T.S.Eliot\u2019s <em>Murder in the Cathedra<\/em>l\u201d . <em>Logos: A journal of Catholic Thought &amp; Culture<\/em>. Vol.19, No.1, Winter 2015<\/li>\n<li style=\"text-align: justify\">Ungar, Leonard.,. T.S. <em>Eliot: <\/em>A <em>Selected Critique. <\/em>New York: Russell. 1966<\/li>\n<\/ul>\n","protected":false},"author":11,"menu_order":30,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":["dr-anjana-sankar"],"pb_section_license":""},"chapter-type":[],"contributor":[70],"license":[],"class_list":["post-267","chapter","type-chapter","status-publish","hentry","contributor-dr-anjana-sankar"],"part":3,"_links":{"self":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapters\/267","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/wp\/v2\/users\/11"}],"version-history":[{"count":8,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapters\/267\/revisions"}],"predecessor-version":[{"id":309,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapters\/267\/revisions\/309"}],"part":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/parts\/3"}],"metadata":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapters\/267\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/wp\/v2\/media?parent=267"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/pressbooks\/v2\/chapter-type?post=267"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/wp\/v2\/contributor?post=267"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/ebooks.inflibnet.ac.in\/engp04\/wp-json\/wp\/v2\/license?post=267"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}