Dejection: An Ode by Samuel Taylor Coleridge | Structure, Summary, Analysis

Hello and welcome to the Discourse. "Dejection: An Ode" is a poignant and deeply personal poem by Samuel Taylor Coleridge, first published in 1802. It reflects his struggles with depression, creative stagnation, and his troubled marriage. The poem is addressed to Sara Hutchinson, his future wife's sister, to whom Coleridge had an unrequited emotional attachment. The first &I1 version of 'Dejection' was called 'Verses to Sara'. In this address to Sara Hutchinson, there was a reference to some private matters, which were omitted later on. The final version was printed in the Morning Post on October 4"', Wordsworth's wedding day. The poem remains one of Coleridge’s most moving works, capturing the anguish of a poet who feels his creative and emotional powers slipping away. It stands as a companion piece to Wordsworth’s "Ode: Intimations of Immortality" but with a darker, more personal tone. Taylor’s Dejection: An Ode ' and Wordsworth’s ‘Intimations of Immortality’ both are autobiographical poems engaging in a poetic dialogue about similar Romantic themes—loss, imagination, nature, and the passage from childhood to adulthood—but from starkly contrasting perspectives. Both poems explore the loss of childhood joy and imaginative power, nature’s role in emotional and creative life, and the struggle to reclaim lost inspiration. While Wordsworth’s Intimations Ode ends in consolation, Coleridge’s Dejection ends in irreparable sorrow. While Wordsworth argues that people lose their ability to perceive nature's inherent "glory" as they grow up, Coleridge counters that, in fact, nature's "glory" is in large part a creation of the human imagination and flows from the inside out, not the outside in.

The opening quotation (epigraph) of the poem is from the "Ballad of Sir Patrick Spence," yet his poem is given the title of an ode which offers a Juxtaposition. The ode dates back to classical times as a serious poem concerning itself with a highly-regarded subject, accompanied by a strong attention to details of time and place; the English ballad tradition, on the other hand, was about intense action and emotion. Coleridge blends these two literary traditions into the triumph that is "Dejection: An Ode."

Structure of Dejection: An Ode:

The poem follows a loosely structured Pindaric ode form, blending irregular stanzas with a meditative, lyrical flow. Unlike strict classical odes, it adapts the form to fit Romantic emotional intensity. The poem has 139 lines divided into 8 Irregular stanzas of varying line lengths (from 4 to 28 lines per stanza), each exploring a new development in the speaker's thoughts. Like most odes, this one doesn't stick to a particular stanza form or length. It also doesn't use any predictable meter or rhyme scheme. Instead, it shapes itself to fit the speaker's thoughts. The poem is mostly iambic: that is, it uses iambs, metrical feet with a da-DUM rhythm. Some lines use iambic pentameter, some use iambic trimeter, while some lines are also written in iambic hexameter. Though it is not specifically mentioned in the poem, the poem’s speaker is almost certainly Samuel Taylor Coleridge himself, as it is an autobiographical poem. Coleridge has used Apostrophe, Imagery, Metaphor & Simile, Personification, Alliteration & Assonance, Paradox & Oxymoron, Enjambment & Caesura, Juxtaposition, and Symbolism in the poem.

Summary of Dejection: An Ode:

Epigraph:

Late, late yestreen I saw the new Moon,
With the old Moon in her arms;
And I fear, I fear, my Master dear!
We shall have a deadly storm.
(Ballad of Sir Patrick Spence)

Stanza 1 Lines 1-8

“Well! If the Bard was weather-wise, who made

       The grand old ballad of Sir Patrick Spence,

       This night, so tranquil now, will not go hence

Unroused by winds, that ply a busier trade

Than those which mould yon cloud in lazy flakes,

Or the dull sobbing draft, that moans and rakes

Upon the strings of this Æolian lute,

Which better far were mute”

The speaker begins with an informal ‘Well!’, suggesting that the poem is an intimate address. He uses apostrophe to mention the bard, the speaker of the Ballad of Sir Patrick Spence, while describing a "tranquil" night, an evening stirred by breezes that, sculptor-like, "mould" the clouds into "lazy flakes." The speaker says that if the bard was ‘weather-wise’, then the current "tranquil" night is deceptive, much like the speaker’s outward calm masking inner grief. He personifies the wind who "pl[ies] a busier trade" than gentle cloud-moulding. The wind "moans and rakes" like a grieving human. The speaker reflects on the coming storm, both literal and emotional. He references an old ballad ("Sir Patrick Spence") that predicted storms, suggesting that the current calm night will soon be disrupted by violent winds. The winds are a force that play an Aeolian lute (a stringed instrument played by the wind), whose mournful sounds would be better off silent. Coleridge blends natural imagery with emotional despair, using the storm as a metaphor for his inner suffering. The stanza introduces the poem’s central conflict: the speaker’s inability to find joy in nature due to his profound melancholy. The "Æolian lute" represents the poet’s soul, played upon by sorrowful forces. Alliteration in  "Busier trade," "dull sobbing draft" creates a musical, mournful effect.

Lines 9-20

“For lo! the New-moon winter-bright!

         And overspread with phantom light,

         (With swimming phantom light o'erspread

         But rimmed and circled by a silver thread)

I see the old Moon in her lap, foretelling

         The coming-on of rain and squally blast.

And oh! that even now the gust were swelling,

         And the slant night-shower driving loud and fast!

Those sounds which oft have raised me, whilst they awed,

                And sent my soul abroad,

Might now perhaps their wonted impulse give,

Might startle this dull pain, and make it move and live!”

The speaker observes the new moon surrounded by a ghostly glow (the "phantom light" of earthshine), with the faint outline of the old moon visible—a phenomenon traditionally believed to predict storms. He wishes for a violent storm to match his inner turmoil, hoping that the wild sounds of nature might awaken his numb emotions and relieve his suffering.

Coleridge contrasts nature’s beauty with its destructive power, using it as a metaphor for the speaker’s struggle between numbness and emotional awakening. The stanza reveals his desperate wish for nature to reignite his lost creativity and passion, setting up the poem’s central theme of melancholy and artistic paralysis. The "New-moon winter-bright" with a "phantom light" creates an eerie, supernatural atmosphere, foreshadowing turbulence. The old moon in the new moon’s arms (a weather omen) symbolizes the speaker’s own unresolved grief lingering beneath a calm exterior. The speaker craves a storm ("the gust were swelling") because, in the past, nature’s fury inspired and moved him ("raised me, whilst they awed"). Earlier, storms elevated his soul ("sent my soul abroad"). Now, he hopes the storm might "startle this dull pain"—shock him out of emotional numbness. He feels empty and paralyzed, needing nature’s violence to reawaken feelings.

The speaker personifies the moon, the old moon "foretelling" rain (as if it has prophetic power) while offering a paradox: the moon is both "winter-bright" (cold, harsh) and "phantom light" (illusory, intangible), reflecting the speaker’s conflicted state. The "silver thread" around the moon symbolizes fragile hope or the thin boundary between despair and inspiration.

Stanza 2 Lines 21-29

“A grief without a pang, void, dark, and drear,

         A stifled, drowsy, unimpassioned grief,

         Which finds no natural outlet, no relief,

                In word, or sigh, or tear—

O Lady! in this wan and heartless mood,

To other thoughts by yonder throstle woo'd,

         All this long eve, so balmy and serene,

Have I been gazing on the western sky,

         And its peculiar tint of yellow green:”

The speaker says that he is full of very deep grief, which has so completely overpowered him that he does not feel its pang or pain anymore. The grief is void or empty; that is, it does not arouse the poetic feeling in any way. It is empty darkness in his heart out of which the poet cannot expect to come out. Due to this grief, he is becoming more and more drowsy and inactive. This grief has been described by the poet as ‘stifled, drowsy and impassioned.’ It does not arouse the poet even to weep or to heave sighs. The poet is not stirred or inspired. The speaker laments the loss of his creative joy, which once allowed him to see beauty and vitality in nature. Now, despite being surrounded by the same natural world, he feels numb and detached. The "outward forms" of nature no longer inspire him because his inner emotional state has dulled his perception. The speaker contrasts his past ability to perceive nature’s beauty with his current emotional emptiness. He suggests that true appreciation of nature comes from within—without inner joy, the external world seems lifeless. This reflects Coleridge’s Romantic belief that human emotion shapes perception.

Lines 30-38

“And still I gaze—and with how blank an eye!

And those thin clouds above, in flakes and bars,

That give away their motion to the stars;

Those stars, that glide behind them or between,

Now sparkling, now bedimmed, but always seen:

Yon crescent Moon, as fixed as if it grew

In its own cloudless, starless lake of blue;

I see them all so excellently fair,

I see, not feel, how beautiful they are!”

The speaker continues his lament, acknowledging that external nature alone cannot lift his spirits. Even if he were surrounded by the most beautiful sights and sounds, his inner sorrow would prevent him from experiencing joy. The speaker is very much aggrieved; he is not in a position to give vent to his grief. Having lost his sense of feeling, he is very much dejected. He looks at the beautiful external objects of Nature. These had once inspired him, but they no longer do so now. He gazes at the floating flakes of clouds, but his eyes are blank because he does not feel their beauty anymore. The shining stars appear to be modest and grave. The crescent moon appears to be fixed in the sky. It is glowing majestically. The floating clouds appear like flakes and bars, hiding and revealing the shining stars. In this way, all the objects of Nature are going on in their usual way. They are all very beautiful as the poet sees, but the poet does not feel their beauty or charm. His soul is not lit up with joy. His imagination does not get stirred or inspired.

Stanza 3 Lines 39-46

“My genial spirits fail;

                And what can these avail

To lift the smothering weight from off my breast?

                It were a vain endeavour,

                Though I should gaze for ever

On that green light that lingers in the west:

I may not hope from outward forms to win

The passion and the life, whose fountains are within.”

The speaker expresses a sense of emotional and spiritual exhaustion, feeling that even the beauty of nature (symbolized by the "green light" in the west) cannot alleviate his inner heaviness. He acknowledges that seeking solace in external things is futile because true passion and vitality come from within. This stanza reflects Romantic themes of introspection and the limitations of external beauty in healing inner turmoil. The speaker recognizes that his despair cannot be eased by mere observation of nature—a common Romantic motif—because the source of his suffering is internal. The "green light" may symbolize fleeting hope or inspiration, but the speaker admits that relying on external "forms" (like nature or art) is insufficient without inner renewal. The stanza captures a moment of melancholy realization, blending vivid imagery with philosophical resignation. The speaker’s struggle between external inspiration and internal desolation is a key Romantic concern.

Stanza 4 Lines 47-58

“O Lady! we receive but what we give,

And in our life alone does Nature live:

Ours is her wedding garment, ours her shroud!

         And would we aught behold, of higher worth,

Than that inanimate cold world allowed

To the poor loveless ever-anxious crowd,

         Ah! from the soul itself must issue forth

A light, a glory, a fair luminous cloud

                Enveloping the Earth—

And from the soul itself must there be sent

         A sweet and potent voice, of its own birth,

Of all sweet sounds the life and element!”

The speaker uses apostrophe, "O Lady!" addressing an absent figure, heightening emotional urgency. The speaker addresses the "Lady" (possibly Sara Hutchinson, Coleridge's unrequited love), asserting that human perception shapes reality. Nature only has life and meaning through the emotions we project onto it. He argues that nature is not inherently alive or beautiful—it only becomes so through human emotion and imagination ("we receive but what we give"). This contrasts with Wordsworth’s pantheistic view of nature as a divine teacher.

Without inner joy, the world remains "inanimate" and "cold." True beauty and vitality come from the soul—a "light" or "glory" that transforms external reality. The "light" and "glory" from the soul are metaphors for creative vitality. Without them, the world is barren ("loveless ever-anxious crowd"). The stanza reflects Coleridge’s despair over his own waning poetic inspiration.

The stanza emphasizes the Romantic belief that the imagination actively creates meaning rather than passively receiving it. The Lady symbolizes idealized joy and creativity, contrasting with the speaker’s dejection. Her ability to perceive beauty underscores his emotional paralysis. Lines like "Ours is her wedding garment, ours her shroud!" suggest that humans dress Nature in joy or misery—it has no independent existence.

Stanza 5 Lines 59-75

“O pure of heart! thou need'st not ask of me

What this strong music in the soul may be!

What, and wherein it doth exist,

This light, this glory, this fair luminous mist,

This beautiful and beauty-making power.

         Joy, virtuous Lady! Joy that ne'er was given,

Save to the pure, and in their purest hour,

Life, and Life's effluence, cloud at once and shower,

Joy, Lady! is the spirit and the power,

Which wedding Nature to us gives in dower

         A new Earth and new Heaven,

Undreamt of by the sensual and the proud—

Joy is the sweet voice, Joy the luminous cloud—

                We in ourselves rejoice!

And thence flows all that charms or ear or sight,

         All melodies the echoes of that voice,

All colours a suffusion from that light.”

In these lines, the speaker explains to Sara Hutchinson, his beloved, the power of inner joy. He exalts Joy as a divine, transformative force that arises only in the "pure of heart." He elevates Joy beyond mere happiness—it’s a spiritual "beauty-making power" that transfigures reality. Anaphora has been used with the repetition of "Joy" and "This". This joy abides in a pure soul. Thus, Sara, who according to Coleridge is a virtuous lady of pure soul, need not ask what this joy is and where it lives. Unlike the "sensual and the proud," the pure-hearted experience a mystical union with Nature ("wedding Nature to us"). Nature is personified, and Nature is "wed" to humanity, portraying a reciprocal relationship. This joy is wedded to Nature to which it gives in dowry a happy new world and a gay new heaven. In other words, everything seen through joy appears very beautiful and attractive. The whole earth appears to be new.

Unlike the earlier stanzas' despair, this passage celebrates Joy as the soul’s creative power—a "luminous cloud" that merges Nature with human perception, gifting a "new Earth and new Heaven." Biblical allusion has been used, "New Earth and new Heaven" references Revelation 21:1, sanctifying Joy as apocalyptic renewal.

The exclamation "We in ourselves rejoice!" marks a climactic turn from lament to celebration. True Joy (reserved for the virtuous) is the source of all beauty, music, and light in the world. Joy merges senses: "charms or ear or sight," "melodies," "colours." The stanza culminates in a rapturous affirmation: all art and sensory delight flow from this inner radiance.

Coleridge diverges from Wordsworth’s "spontaneous overflow of powerful feelings" by insisting that joy is conditional—a gift to the pure, not a universal birthright. The stanza mirrors his Biographia Literaria on imagination’s "esemplastic" (unifying) power but laments its fragility. This stanza’s ecstatic tone is bittersweet—its grandeur underscores the speaker’s absence of Joy, making his dejection more poignant.

Stanza 6 Lines 76-93

“There was a time when, though my path was rough,

         This joy within me dallied with distress,

And all misfortunes were but as the stuff

         Whence Fancy made me dreams of happiness:

For hope grew round me, like the twining vine,

And fruits, and foliage, not my own, seemed mine.

But now afflictions bow me down to earth:

Nor care I that they rob me of my mirth;

                But oh! each visitation

Suspends what nature gave me at my birth,

         My shaping spirit of Imagination.

For not to think of what I needs must feel,

         But to be still and patient, all I can;

And haply by abstruse research to steal

         From my own nature all the natural man—

         This was my sole resource, my only plan:

Till that which suits a part infects the whole,

And now is almost grown the habit of my soul.”

In these lines, the poet mourns the loss of his powers of imagination. He contrasts his past resilience with his current despair. Once, even in hardship, his Imagination ("shaping spirit") transformed suffering into hopeful dreams, making external beauty feel like his own ("fruits and foliage, not my own, seemed mine"). Even though his life had been very hard, he was optimistic about the good days lying ahead. His soul was kindled with the light of hope.

Now, afflictions crush him, not because they steal happiness but because they paralyze his creative power. He painfully realizes the loss of his creative imagination, which had helped him to shape his emotions in poetry. Due to this irreparable loss, he now turns to the philosophical aspect of life. He reveals his futile coping mechanism: suppressing emotion through "abstruse research" (philosophical study), which has deadened his entire being. His turn to "abstruse research" (likely referencing his opium-fueled metaphysical studies) mirrors Coleridge’s real-life struggle. By avoiding feeling, he becomes emotionally sterile—a "habit of [his] soul." The central conflict is the death of Imagination, Coleridge’s defining faculty. Unlike the "joy" of Stanza 5, here, Fancy (a lesser, mechanical imagination) can no longer transmute pain into art.

Stanza 7 Lines 94-125

“Hence, viper thoughts, that coil around my mind,

                Reality's dark dream!

I turn from you, and listen to the wind,

         Which long has raved unnoticed. What a scream

Of agony by torture lengthened out

That lute sent forth! Thou Wind, that rav'st without,

         Bare crag, or mountain-tairn, or blasted tree,

Or pine-grove whither woodman never clomb,

Or lonely house, long held the witches' home,

         Methinks were fitter instruments for thee,

Mad Lutanist! who in this month of showers,

Of dark-brown gardens, and of peeping flowers,

Mak'st Devils' yule, with worse than wintry song,

The blossoms, buds, and timorous leaves among.

         Thou Actor, perfect in all tragic sounds!

Thou mighty Poet, e'en to frenzy bold!

                What tell'st thou now about?

                'Tis of the rushing of an host in rout,

         With groans, of trampled men, with smarting wounds—

At once they groan with pain, and shudder with the cold!

But hush! There is a pause of deepest silence!

         And all that noise, as of a rushing crowd,

With groans, and tremulous shudderings—all is over—

         It tells another tale, with sounds less deep and loud!

                A tale of less affright,

                And tempered with delight,

As Otway's self had framed the tender lay,—

                'Tis of a little child

                Upon a lonesome wild,

Nor far from home, but she hath lost her way:

And now moans low in bitter grief and fear,

And now screams loud, and hopes to make her mother hear.”

The speaker is full of sad thoughts over the loss of his inner joy. The poet within him is dead. His hopes for a bright, poetic future are shattered. He is dejected and disappointed. To get some relief from this state of mind, he turns his attention to the tumultuous weather, the fierce storm raging outside. He was engrossed in his own distress; he had not noticed the storm raging outside. But now he turns his attention to that. He hears the music being made by the wind. But he only finds an acute agony in it. He, tormented by despair ("viper thoughts"), turns to the howling wind, interpreting its sounds as a tragic symphony. Coleridge calls the wind a ‘mad lutenist’, producing violent, chaotic noise—evoking images of battle, agony, and "Devils' yule." The wind had changed the month of rain, that is, April, into the wintry days of Christmas. The speaker feels that the wind is tragic in all respects. He is surprised to hear the mad music of the wind. He asks the wind what it is telling about. Was it telling about some mad rush of rioters and revolts and the groans of the wounded men in acute pain? But just then, the noise or tumult of the wind weakened greatly. The tempest shifts to a gentler "tale": a lost child crying for her mother. This juxtaposition mirrors the speaker’s inner turmoil, where anguish briefly gives way to vulnerable, childlike sorrow. The speaker alludes to the sad tale of Otway’s orphan. Thomas Otway, a 17th-century dramatist known for tragic pathos, frames the child’s tale as literary catharsis. The shift from horror to melancholy suggests fleeting emotional release. The speaker depicts a perfect pen-picture of a little baby crying in the wilderness for its dear mother. Sometimes it screams and sometimes moans, trying to make itself heard by its mother. The wind’s shifting sounds reflect the speaker’s psyche; the "scream of agony" and "host in rout" suggest chaotic fury, symbolizing his despair; the lost child’s cries depict tender grief, revealing the speaker’s buried longing for comfort, linking to Coleridge’s guilt over his own children (e.g., his fractured family life). The wind becomes a "Mighty Poet", crafting narratives more vividly than the speaker can. This underscores Coleridge’s creative block—even nature outpaces his art. The stanza’s structure moves from frenzy to fragility, mirroring the oscillation between intellectualized despair ("viper thoughts") and raw, childlike need ("little child"). This stanza suggests autobiographical intent. Coleridge’s opium addiction and marital strife left him feeling like a "lost child," yearning for solace.

Stanza 8 Lines 126-139

“'Tis midnight, but small thoughts have I of sleep:

Full seldom may my friend such vigils keep!

Visit her, gentle Sleep! with wings of healing,

         And may this storm be but a mountain-birth,

May all the stars hang bright above her dwelling,

         Silent as though they watched the sleeping Earth!

                With light heart may she rise,

                Gay fancy, cheerful eyes,

         Joy lift her spirit, joy attune her voice;

To her may all things live, from pole to pole,

Their life the eddying of her living soul!

         O simple spirit, guided from above,

Dear Lady! friend devoutest of my choice,

Thus mayest thou ever, evermore rejoice.”

The speaker, awake at midnight, shifts focus from his own despair to blessings for his absent friend (the "Lady," likely Sara Hutchinson). He invokes Sleep to bring her peace, hoping the storm (both literal and metaphorical) passes gently. "Gentle Sleep!" and "Dear Lady!" address absent forces (apostrophe), heightening longing. Despite his insomnia and torment ("small thoughts have I of sleep"), the speaker’s concern is wholly for the Lady. This reflects Coleridge’s idealized love for Sara Hutchinson—a joy he admires but cannot share. Coleridge wrote this during marital strife and unrequited love for Sara Hutchinson. The stanzas’ tenderness contrasts with his self-described "indolence" and opium addiction—her joy is an unreachable ideal. The storm (a recurring motif) may symbolize his inner turmoil, but he hopes it’s merely a "mountain-birth" (brief and natural). The stars watching "silent" over her dwelling suggest a protective, almost divine order surrounding her, unlike his chaotic psyche.

He envisioned her waking with joy, her vibrant spirit animating the world around her. The Lady’s joy is so potent that it gives life to the world ("all things live... Their life the eddying of her living soul"). This echoes Stanza 5’s idea that Joy creates beauty, but here it’s externalized in her, not him.

The stanza closes with a prayer-like wish for her perpetual happiness, contrasting starkly with his own dejected state. The imperative verbs ("Visit her," "May all the stars," "Thus mayest thou") mimic a benediction, elevating the Lady to a near-saintly figure. His love is devout but resigned—he asks nothing for himself.

So this is it for today. We will continue to discuss the history of English literature. Please stay connected with The Discourse. Thanks and Regards!

The Hungry Tide by Amitav Ghosh | Characters, Summary, Analysis

Hello and welcome to the Discourse. The Hungry Tide is a critically acclaimed and compelling novel by Amitav Ghosh published in 2004. The novel highlights climate change and displacement, issues that remain urgent today. Ghosh blends ecological concerns with human drama, making it both a literary and activist work. The novel is frequently studied in postcolonial and environmental literature courses. The novel is set in the Sundarbans, the vast mangrove forest and tidal region between India and Bangladesh. The book weaves together themes of nature, human survival, colonialism, and mythology, exploring the fragile relationship between humans and the environment. The prominent themes in the novel include language, the conflict between humankind and the natural world, the human cost of environmental protections, theory vs. practice, and education vs. experience. The novel is told from two perspectives: that of Piya Roy, an American scientist researching river dolphins, and Kanai Dutt, a New Delhi translator on a trip to see his aunt.

Characters of The Hungry Tide:

Kanai Dutt is a central character of the novel. He is a translator from New Delhi who visited Sundarbans as a child. Now, when he is a wealthy businessman, he revisits Sundarban to meet his aunt, who has a notebook written by her late husband. During his travels, he meets a biologist from America and tries to impress her. Kanai is overconfident and arrogant. Piyali Roy, or Piya, is a marine biologist who travels to the Sundarbans in India to survey the local river dolphins. Though she was born in Kolkata, Piya grew up in the United States and never learned Bengali. Piya is brave and confident, unfazed by the prospect of traveling to a relatively remote area where she does not speak the language. Fokir is an impoverished fisherman who rescues Piya when she falls into a river. He doesn’t understand English, while Piya fails to understand Bengali. Yet, they nonverbally communicate with each other, and Piyali learns the human cost of conservation. Tutul is Fokir’s young son. Nilima Bose is Kanai’s Mashima (maternal aunt). She supports Marxist ideology but prefers to adjust and agree with the governmental policies to improve the conditions of impoverished people and works hard to find and maintain a hospital in the Sundarbans. She disapproves of her husband’s intense Marxism and involvement in Morichjhãpi. Nirmal Bose is Nilima’s late husband. He was a staunch Marxist intellectual who met Nilima when teaching English in Kolkata. Due to governmental pressure, the two relocated to the Sundarbans, where Nirmal does practically nothing for decades, even as Nilima blossoms in the new environment. He is full of regret, which he attempts to assuage through his involvement with the refugees of Morichjhãpi. Kusum was a friend of Kanai's when they were teenagers. She was also close to Nirmal. She was a brave and dedicated person who tried to help the refugees of Morichjhãpi and was killed in the 1979 massacre. Horen is a friend of Nirmal and Nilima, a fisherman romantically involved with Kusum. Moyna is Fokir’s wife, as well as a trainee nurse at the local hospital. Sir Daniel Hamilton is a Scottish man who buys land in Sundarban to create an ideal, equal society. Bon Bibi is the benevolent goddess of the Sundarbans, and along with her brother, Shah Jongoli, she protects the area from evil and from the vicious natural world. Many believe that Bon Bibi will rescue anyone good at heart. Dokkhin Rai is a tiger demon who haunts the people of the Sundarbans.

Summary of The Hungry Tide:

On the train to Canning, Kanai—a well-off translator from New Delhi—crosses paths with Piya, a young marine biologist specializing in cetaceans. Both are traveling to the Sundarbans, though for different reasons: Kanai is returning to Lusibari after thirty years to sort through his late uncle Nirmal’s forgotten writings, while Piya aims to study the local river dolphins. Before arriving in Canning, Kanai extends an invitation for Piya to visit him in Lusibari. Once there, he reunites with his aunt, Nilima, who remains deeply affected by Nirmal’s death decades later. Kanai learns that his childhood friend Kusum was killed in a 1979 massacre. Her son, Fokir, is now a fisherman with a wife, Moyna, and a son of his own, Tutul.

Upon arriving in Lusibari, Kanai revisits familiar places, reminiscing about his uncle Nirmal’s stories of Sir Daniel Hamilton, the visionary who established a cooperative society on the islands in the early 1900s. He is stunned to discover that Kusum—his childhood friend from his 1970 stay—has long since passed away, though her son, Fokir, still lives there, now married to Moyna, a nurse trainee.

In Nirmal’s old study, Kanai opens the mysterious packet, finding only a notebook hastily written in May 1979 during Nirmal’s time on Morichjhãpi. A letter inside, addressed to Kanai, reveals Nirmal’s intent: he wanted to ensure the events he witnessed with Kusum would not be erased from memory. Nilima, hurt by her husband’s secrecy, resents that he left the notebook for Kanai instead of her.

During Kanai's stay in 1970, he befriended Kusum, a young girl under Nilima’s guardianship after her father’s death and her mother’s tragic fate—sold into sexual slavery. The two bonded over performances of The Glory of Bon Bibi, a local folktale about Dukhey, a boy rescued by the goddess Bon Bibi from the demon Dokkhin Rai. The story deeply moved Kanai. One evening after a performance, a fisherman named Horen suddenly took Kusum away, supposedly for her protection. She vanished for years afterward, leaving Kanai with only memories of their brief friendship.

After securing her permits from the Forest Department, Piya sets out on her dolphin survey accompanied by an uncooperative forest guard and a dismissive boat pilot named Mejda. Frustrated by their lack of support, she spots a fishing boat and insists on approaching it to question the fishermen about dolphin sightings. The guard reluctantly agrees—only to harass the fisherman and his son, demanding bribes. The fisherman, communicating through gestures, confirms that dolphins frequent the area.

As the Forest Department boat departs, Piya attempts to hand the fisherman some money but loses her balance and plunges into the river. The fisherman rescues her and pulls her aboard. Unwilling to return with the hostile officials, Piya asks if he can take her to Lusibari instead. He agrees, and surprisingly, the guard lets her go without protest. The fisherman introduces himself as Fokir and his son as Tutul, treating Piya with a warmth and respect she hadn’t expected.

The next day, Fokir guides her to Garjontola, where they encounter a pod of seven Irrawaddy dolphins behaving unusually—Piya suspects they migrate daily rather than seasonally. She spends hours observing them and mapping the riverbed with Fokir, discovering an unexpected synergy: her grid-based research method allows him to fish for crabs efficiently. Despite a close call with a crocodile that nearly costs Piya her hand, they safely row back to Lusibari. There, Nilima offers Piya lodging in the guesthouse alongside Kanai, who volunteers to help her communicate with Fokir the following day.

Over the following days, Kanai immerses himself in Nirmal’s notebook, uncovering the story of his uncle’s late-life involvement with the Morichjhãpi settlement. Once a prominent Marxist intellectual in Calcutta, Nirmal had been forced to abandon the city after his arrest and subsequent mental collapse. He spent the next three decades teaching quietly on Lusibari, never publishing another word—yet his Marxist convictions never wavered, much to Nilima’s frustration.

While Nirmal theorized, Nilima took action. She built the Badabon Trust from the ground up, delivering healthcare and vital services to the islanders. Recognizing the plight of Lusibari’s many widows—left behind when husbands never returned from the sea—she also established a Women’s Union. The notebook reveals how Nirmal, after retiring, finally broke his long silence by documenting the turbulent events on Morichjhãpi—a departure from decades of detachment. Following his retirement, Nirmal—accompanied by the fisherman Horen—began visiting remote island schools. During a storm, they were fortuitously stranded on Morichjhãpi, where they encountered Kusum. Now a resilient community matriarch, she recounted her odyssey: reuniting with her trafficked mother, marriage, motherhood, and leading her people on an epic refugee march from central India to reclaim these Sundarban islands.

Nirmal was electrified to discover the settlers had organized Morichjhãpi along Marxist principles—collective resource sharing and egalitarian decision-making. Defying his thirty-year intellectual dormancy, he began teaching the children. When Nilima discovered his involvement, their ideological rift crystallized: she denounced the refugees as illegal squatters encroaching on protected tiger habitat, cutting off all medical aid through her Badabon Trust.

As police blockades starved the island, Nirmal documented the unfolding humanitarian crisis. The siege reached its climax when authorities planned a violent clearance—prompting Nirmal and Horen to risk a final warning mission. In a single feverish night, Nirmal filled his notebook while Horen smuggled young Fokir to safety. Nirmal chose to remain, entrusting his testament to Kanai. Found weeks later in Canning—disoriented and broken—Nirmal never recovered.

His death months later left unresolved the central tension the notebook exposes: whether ecological preservation justifies violent dispossession and whether Marxist ideals could ever take root in these fluid landscapes.

As dusk settles, Piya and Kanai hear the distressed cries of a water buffalo in labor—soon overtaken by chaotic shouts from a nearby island. Accompanied by Horen and Fokir, they arrive to find a frenzied mob surrounding a storage shed. A man-eating tiger, already responsible for two deaths, has cornered itself inside with the buffalo. Villagers jab bamboo poles through the walls, their fury escalating until someone hurls a lit torch onto the thatched roof. Piya, revolted by the brutality, rushes forward to intervene, but Fokir yanks her back as flames engulf the structure, condemning the tiger to an agonizing death.

The next morning, Piya struggles to reconcile the violence with her conservationist ethics. Kanai, however, frames it as an inevitable backlash: "When you protect tigers more than people, this is what happens." He elaborates with cold precision that government policies prioritize endangered species over marginalized communities, leaving villagers to bear the cost of coexistence. Compensation for attacks is meager or withheld; forest officials often blame victims for "invading" tiger territory. The burning wasn’t just vengeance, Kanai argues, but a grotesque assertion of agency by those abandoned by systemic safeguards. At Garjontola, Piya and Fokir slip into their familiar rhythm—she tracking the dolphins’ movements, he guiding the boat with quiet precision. When Piya shares her lifelong fascination with the creatures, Kanai translates Fokir’s revelation: This place is sacred to him, a site where his mother Kusum’s spirit lingers. As Fokir begins a low chant, Kanai cuts him off, claiming the words are "untranslatable"—a lie that spares Piya from hearing the raw grief in the verses.

By evening, Piya and Kanai’s camaraderie deepens, their shared laughter masking unspoken tensions. The next morning, Kanai joins Fokir’s boat, determined to prove his usefulness. But communication falters; Fokir’s taciturn responses amplify Kanai’s frustration. When they reach Garjontola, Fokir points to fresh tiger prints in the mud and speaks of Bon Bibi’s covenant: The goddess shields those with pure hearts. His challenge is implicit—Shall we test yours?—Kanai, goaded by pride, agrees. The moment Kanai’s boots sink into the sucking mud, his urban confidence shatters. He stumbles, swears, and banishes Fokir like a petulant child—only to realize his peril as the tide retreats. The exposed riverbank crawls with the threat of crocodiles; the forest ahead hums with something worse. Panicked, he plunges inland and freezes: a tiger watches him from a sunlit clearing, its gaze weighing his worth. Stumbling backward, he’s met with disbelief when rescued. Piya scoffs at his "hallucination," Fokir remains silent, and Horen chuckles—City bones scare easy.

Humiliated, Kanai insists on returning to Lusibari. His retreat isn’t just from the tiger but from the truths the forest forces him to confront: his intellectual arrogance, his emotional cowardice, and the unsettling bond between Piya and Fokir that transcends language.

At dawn, Kanai bids Piya and Fokir farewell on their small boat, leaving Piya with a carefully wrapped packet before boarding the Megha with Horen. As they navigate toward Lusibari, news crackles over the radio—a cyclone churns toward the Sundarbans. Horen immediately turns the Megha back, knowing the fragile fishing boat won’t survive the storm’s fury. But when they reach Garjontola, only empty water greets them. With night falling and winds rising, they anchor to wait.

Unaware of the looming danger, Piya and Fokir spend the day following the dolphins’ trail. Their search ends in somber revelation: the pod circles a lifeless calf, its tiny body drifting in the current. As dusk settles, they moor far from Garjontola in a sheltered creek. Piya opens Kanai’s packet and finds his gift—a handwritten translation of The Glory of Bon Bibi. The very chant Fokir had sung the day before now bridges their worlds, its words glowing in the lamplight as the first gusts of wind ripple the water.

At daybreak, Horen reveals to Kanai a buried truth: both he and Nirmal loved Kusum, but she chose Horen. As cyclone winds strengthen, they abandon their wait for Piya and Fokir, battling the tempest back to Lusibari. Kanai stumbles ashore—only to watch Nirmal’s notebook vanish in the churning water.

Sheltering in the guesthouse, Nilima and Kanai weather the storm. She concedes, with bitter irony, that Nirmal’s sole legacy is the hospital’s cyclone shelter. Kanai, grasping for meaning, offers to reconstruct Nirmal’s story from memory. To his surprise, Nilima insists: "Then you’ll record my version too."

Fokir and Piya survive the cyclone lashed to a Garjontola tree, her body wedged between his and the trunk. In the eerie calm of the storm’s eye, a tiger emerges—a silent omen. When the winds shift, debris strikes Fokir, crushing him.

Piya navigates his boat to Lusibari the next day, meeting Kanai and Horen on the Megha. Weeks later, she returns unexpectedly, proposing a fisherman-inclusive conservation program through the Badabon Trust—to be named in Fokir’s memory. Nilima, stunned, recognizes the ghost of Nirmal’s idealism in Piya’s resolve.

So this is it for today. We will continue to discuss the history of Indian English Literature. Please stay connected with the Discourse. Thanks and Regards!