Introduction: “A Litany in Time of Plague” by Thomas Nashe
“A Litany in Time of Plague” by Thomas Nashe first appeared in 1592 as part of the larger work Summer’s Last Will and Testament, a play published during the devastating London plague outbreak. This piece is renowned for its somber tone and vivid portrayal of mortality, reflecting the widespread fear and suffering caused by the plague. Nashe’s poem explores themes of human frailty, the inevitability of death, and the fleeting nature of earthly pleasures, encapsulated in the haunting refrain, “Lord, have mercy on us.” The simplicity of the verse paired with its deeply introspective content contributed to its popularity, resonating with audiences who faced the ever-present threat of death. The work remains notable for its poignant reminder of mortality and for capturing the collective despair and resignation of a society ravaged by epidemic, making it a timeless reflection on human vulnerability.
Text: “A Litany in Time of Plague” by Thomas Nashe
Adieu, farewell, earth’s bliss;
This world uncertain is;
Fond are life’s lustful joys;
Death proves them all but toys;
None from his darts can fly;
I am sick, I must die.
Lord, have mercy on us!
Rich men, trust not in wealth,
Gold cannot buy you health;
Physic himself must fade.
All things to end are made,
The plague full swift goes by;
I am sick, I must die.
Lord, have mercy on us!
Beauty is but a flower
Which wrinkles will devour;
Brightness falls from the air;
Queens have died young and fair;
Dust hath closed Helen’s eye.
I am sick, I must die.
Lord, have mercy on us!
Strength stoops unto the grave,
Worms feed on Hector brave;
Swords may not fight with fate,
Earth still holds open her gate.
“Come, come!” the bells do cry.
I am sick, I must die.
Lord, have mercy on us!
Wit with his wantonness
Tasteth death’s bitterness;
Hell’s executioner
Hath no ears for to hear
What vain art can reply.
I am sick, I must die.
Lord, have mercy on us!
Haste, therefore, each degree,
To welcome destiny;
Heaven is our heritage,
Earth but a player’s stage;
Mount we unto the sky.
I am sick, I must die.
Lord, have mercy on us!
Annotations: “A Litany in Time of Plague” by Thomas Nashe
| Line | Annotation |
| Adieu, farewell, earth’s bliss; | Nashe bids farewell to the pleasures of life on earth, indicating the sorrow of leaving behind worldly joys due to the plague. “Bliss” refers to earthly pleasures that he now considers fleeting. |
| This world uncertain is; | He highlights the unpredictability of life, acknowledging that the world is filled with unforeseen events, with mortality being the ultimate uncertainty. |
| Fond are life’s lustful joys; | Earthly desires and pleasures are described as foolish (“fond”), suggesting that they are shallow and transitory in the face of death. |
| Death proves them all but toys; | Death renders these pleasures meaningless, reducing life’s joys to mere “toys,” or trivial pursuits that have no lasting significance. |
| None from his darts can fly; | No one can escape death’s “darts,” an allusion to the inescapable and inevitable nature of mortality. |
| I am sick, I must die. | Nashe’s direct acknowledgment of his own impending death, adding a personal and immediate sense of vulnerability. |
| Lord, have mercy on us! | A plea to God for mercy, reflecting the prayerful tone of the poem as the speaker faces death. |
| Rich men, trust not in wealth, | Wealth is cautioned against as it cannot provide protection from death; even the affluent are powerless in the face of plague. |
| Gold cannot buy you health; | Gold (wealth) is useless in securing health, reinforcing the idea that death is the great equalizer, unaffected by material wealth. |
| Physic himself must fade. | Even medicine (referred to as “physic”) is powerless; doctors and treatments are ultimately ineffective against the plague. |
| All things to end are made, | An assertion of the universal mortality of all things; everything in life has a definitive end. |
| The plague full swift goes by; | The plague moves swiftly, claiming lives quickly and without discrimination, amplifying the urgency and fear. |
| I am sick, I must die. | Reiteration of personal mortality, reinforcing the speaker’s acknowledgment of his own imminent death. |
| Lord, have mercy on us! | Another appeal to divine mercy, reflecting communal fear and the hope for spiritual salvation in light of physical suffering. |
| Beauty is but a flower | Beauty is described as transient like a flower, fragile and quickly withered by time, underscoring its impermanence. |
| Which wrinkles will devour; | Aging (“wrinkles”) inevitably takes away beauty, emphasizing that physical appearance cannot endure the ravages of time or death. |
| Brightness falls from the air; | Likely metaphorical, suggesting that life’s energy and joy fade away, much like light fades at dusk, symbolizing the end of life. |
| Queens have died young and fair; | Even the most beautiful and powerful (like queens) are not spared from death, reinforcing the inevitability of mortality. |
| Dust hath closed Helen’s eye. | A reference to Helen of Troy, a symbol of beauty, now reduced to dust, reminding readers that even legendary beauty succumbs to death. |
| I am sick, I must die. | Nashe’s refrain, reiterating his acceptance of death’s approach and his vulnerability to it. |
| Lord, have mercy on us! | Another communal prayer for mercy, emphasizing the speaker’s hope for divine compassion as death looms. |
| Strength stoops unto the grave, | Strength, a quality often idolized, is powerless in the face of death and “stoops” (submits) to the inevitability of the grave. |
| Worms feed on Hector brave; | Refers to Hector of Troy, a symbol of heroism, whose body eventually succumbs to decay, illustrating the helplessness of even the strong against mortality. |
| Swords may not fight with fate, | No weapon or power can contest “fate,” emphasizing that death is inevitable and beyond human control. |
| Earth still holds open her gate. | The earth is always ready to receive the dead, reinforcing the idea that death is ever-present and that the grave awaits all. |
| “Come, come!” the bells do cry. | Funeral bells symbolize the constant calling of death, inviting people to their inevitable end. |
| I am sick, I must die. | Continues the refrain, underscoring the speaker’s resignation to his fate. |
| Lord, have mercy on us! | Repeated plea for mercy, conveying a sense of collective vulnerability and a final appeal to God. |
| Wit with his wantonness | Even wit and intelligence (“wantonness” implies clever indulgence) are futile in the face of death; intellectual prowess offers no protection. |
| Tasteth death’s bitterness; | Wit, like all things, ultimately succumbs to the “bitterness” of death, which spares no one. |
| Hell’s executioner | A metaphor for death or the plague, described as an executioner who takes lives mercilessly, evoking dread and fear. |
| Hath no ears for to hear | Death is indifferent and does not listen to any pleas or arguments, symbolizing its impartial and inevitable nature. |
| What vain art can reply. | No art, skill, or talent can answer or combat death’s power, showing the futility of human efforts against mortality. |
| I am sick, I must die. | The refrain returns, with the speaker reiterating his impending death and the futility of resisting it. |
| Lord, have mercy on us! | Another prayerful appeal for divine mercy in the face of the inevitable. |
| Haste, therefore, each degree, | A call to all social ranks (“each degree”) to prepare for death and accept it as a shared destiny. |
| To welcome destiny; | Encourages an acceptance of death as part of human destiny, urging readiness rather than fear. |
| Heaven is our heritage, | Heaven is presented as the ultimate inheritance, suggesting that true reward lies beyond earthly life. |
| Earth but a player’s stage; | Life on earth is compared to a stage where people merely play roles, emphasizing life’s transitory and performative nature. |
| Mount we unto the sky. | A hopeful line suggesting the ascent of the soul to heaven, reinforcing the idea of a spiritual journey beyond death. |
| I am sick, I must die. | Final reiteration of the speaker’s acknowledgment of his fate, bringing the recurring theme to a close. |
| Lord, have mercy on us! | Concludes with a prayer for mercy, uniting the collective plea of humanity for divine compassion in the face of suffering and mortality. |
Literary And Poetic Devices: “A Litany in Time of Plague” by Thomas Nashe
| Device | Example | Explanation |
| Alliteration | “Strength stoops,” “Dust hath closed” | Repetition of consonant sounds (e.g., “s” in “strength stoops”) creates rhythm and emphasizes key themes like decay and inevitability. |
| Allusion | “Helen’s eye,” “Hector brave” | References to Helen of Troy and Hector bring in figures of beauty and bravery, suggesting that even the greatest cannot escape death. |
| Anaphora | “I am sick, I must die.” | Repetition of a phrase at the beginning of successive lines reinforces the inevitability of death and the speaker’s resignation. |
| Assonance | “Earth’s bliss; This world uncertain is” | Repetition of vowel sounds (e.g., “i” in “bliss” and “is”) creates musicality, reflecting the solemn mood of the poem. |
| Caesura | “Swords may not fight with fate,” | A pause in the middle of a line adds emphasis to the hopelessness of resisting fate. |
| Consonance | “Come, come! the bells do cry.” | Repetition of consonant sounds within words (e.g., “m” in “come”) adds rhythm and reinforces the ominous sound of funeral bells. |
| Elegiac Tone | Entire poem | The mournful, reflective tone embodies themes of death, loss, and the fleeting nature of life, typical of elegy. |
| End-Stopped Lines | “Beauty is but a flower / Which wrinkles will devour;” | Each line concludes with a pause, reinforcing a measured pace that echoes the inevitability of death’s approach. |
| Epizeuxis | “Come, come!” | Immediate repetition of a word (epizeuxis) mimics the sound of tolling funeral bells, emphasizing the urgency and presence of death. |
| Hyperbole | “Hell’s executioner Hath no ears” | Exaggeration in describing death as an executioner with no compassion or “ears” to hear pleas, intensifies the despair and finality. |
| Imagery | “Worms feed on Hector brave” | Evokes a visual of physical decay, symbolizing how even heroes succumb to death, adding a visceral sense to the idea of mortality. |
| Irony | “Gold cannot buy you health” | Suggests the irony that wealth, often seen as a source of power, is useless against death, highlighting the limits of human control. |
| Metaphor | “Earth but a player’s stage” | Earth is compared to a stage, suggesting life is a temporary performance, aligning with the theme of transience. |
| Metonymy | “Hell’s executioner” | “Hell’s executioner” stands for death or the plague itself, adding a sinister personification to mortality. |
| Parallelism | “Lord, have mercy on us!” | Repetition of structure in successive lines creates a prayer-like rhythm, uniting the verses in a shared plea for divine mercy. |
| Personification | “Brightness falls from the air” | Light is personified as if it “falls,” enhancing the poem’s somber tone and the inevitability of life’s decline. |
| Refrain | “Lord, have mercy on us!” | Repeated line at the end of each stanza, serving as a prayer for divine intervention, which emphasizes the communal fear and desperation. |
| Simile | “Beauty is but a flower” | Comparison of beauty to a flower, suggesting its delicate and temporary nature, easily withered by time or death. |
| Symbolism | “The plague full swift goes by;” | The plague symbolizes the uncontrollable force of death, swiftly claiming lives without warning, reinforcing the poem’s dark themes. |
| Tone | Entire poem | The solemn, resigned tone reflects the despair and fear of death during a plague, aligning with the themes of mortality and divine supplication. |
Themes: “A Litany in Time of Plague” by Thomas Nashe
| Theme | Explanation with References |
| Mortality and Inevitability of Death | Nashe’s poem repeatedly underscores the inescapable nature of death, a fate that no one, regardless of status, can avoid. Lines like “None from his darts can fly” and “I am sick, I must die” capture this inevitability, as death is personified as a relentless force. The refrain, “Lord, have mercy on us,” serves as a continual reminder of death’s approach, resonating as both a prayer and an acceptance of mortality. |
| Futility of Worldly Pleasures | The poem also critiques the fleeting nature of earthly pleasures, suggesting that life’s joys are trivial in the face of death. This is illustrated in lines like “Fond are life’s lustful joys; / Death proves them all but toys,” where worldly desires are compared to meaningless toys, rendered insignificant by the reality of mortality. Beauty, wealth, and strength—represented by “Gold cannot buy you health” and “Beauty is but a flower”—are shown to be powerless and transient. |
| Equality in Death | Death’s impartiality is emphasized through references to figures of wealth, beauty, and power, all of whom are equally vulnerable. Nashe highlights this in lines like “Rich men, trust not in wealth” and “Queens have died young and fair,” illustrating that death disregards rank or beauty. Even heroes, represented by “Worms feed on Hector brave,” cannot escape mortality, underscoring the idea that death equalizes all. |
| Spiritual Reflection and Divine Mercy | Throughout the poem, there is a strong plea for divine mercy, particularly evident in the repeated refrain “Lord, have mercy on us.” This refrain reflects a communal prayer, seeking solace and redemption in the face of inevitable suffering. In the final stanza, Nashe points towards the spiritual realm with “Heaven is our heritage,” suggesting that while earthly life is fragile, the hope of heaven offers a form of enduring comfort. |
Literary Theories and “A Litany in Time of Plague” by Thomas Nashe
- Memento Mori in Moral Philosophy and Literature
- “A Litany in Time of Plague” exemplifies the memento mori theme, reminding readers of the inevitability of death and the transience of life. The repeated line, “I am sick, I must die,” serves as a direct reminder of human mortality. Additionally, lines such as “Dust hath closed Helen’s eye” emphasize that even beauty and greatness ultimately succumb to decay, reinforcing the message that all earthly accomplishments are temporary.
- Psychoanalytic Theory: Thanatos and Death Drive
- The poem’s recurring contemplation of death aligns with Freud’s concept of the death drive, or thanatos, a desire for the return to an inorganic state. The speaker’s repeated reflections on death, as seen in “None from his darts can fly” and “Swords may not fight with fate,” express a surrender to the inevitable, suggesting an unconscious acceptance or even gravitation toward death, rather than fear or resistance.
- Marxist Criticism: Class and Inequality in Death
- From a Marxist perspective, Nashe’s poem reveals how death acts as an equalizer, disregarding the societal distinctions of wealth and power. Lines like “Rich men, trust not in wealth” and “Queens have died young and fair” critique the futility of wealth and privilege when faced with mortality. This universal susceptibility to death can be seen as a subversion of class-based distinctions, challenging the notion that societal power holds meaning in the face of natural forces like plague.
Critical Questions about “A Litany in Time of Plague” by Thomas Nashe
- How does Nashe portray the inevitability of death in the poem, and what effect does this portrayal have on the reader?
- Nashe conveys death as an inescapable force that ultimately claims everyone, regardless of status or strength. Phrases like “None from his darts can fly” personify death as a relentless pursuer, while the repeated line “I am sick, I must die” serves as a resigned acknowledgment of fate. By addressing mortality so directly, Nashe creates a somber, introspective effect, urging readers to confront their own vulnerability. This approach compels the reader to recognize life’s fragility, especially in the face of something as indiscriminate and overwhelming as the plague, leading to an enhanced awareness of mortality’s universality.
- In what ways does Nashe’s poem critique the value of wealth and beauty?
- Nashe sharply criticizes the ephemeral nature of wealth and beauty, dismissing them as powerless in the face of death. “Rich men, trust not in wealth” warns that money cannot shield anyone from mortality, while “Beauty is but a flower / Which wrinkles will devour” underscores beauty’s fragility. By juxtaposing the allure of wealth and beauty with the reality of decay, Nashe questions society’s attachment to material and physical ideals, suggesting that these values are ultimately superficial. This critique encourages readers to reevaluate the importance they place on such transient aspects of life, particularly when confronted with existential crises.
- How does Nashe use imagery related to decay and decomposition to reinforce the poem’s themes?
- Nashe employs vivid, unsettling imagery to underscore the physical consequences of mortality. In “Worms feed on Hector brave,” he evokes a strong image of decay, showing that even the most revered heroes are not spared the indignities of death. The line “Dust hath closed Helen’s eye” is another powerful example, portraying beauty’s inevitable transformation to dust. These images of decomposition emphasize the body’s vulnerability, enhancing the poem’s themes of mortality and transience. Through such visceral imagery, Nashe reinforces the notion that death erases all distinctions, leveling the playing field by reducing all to dust and decay.
- What role does the refrain “Lord, have mercy on us!” play in the poem, and how does it shape the reader’s understanding of the speaker’s state of mind?
- The repeated refrain, “Lord, have mercy on us!” serves as both a communal plea and a personal expression of desperation. This prayerful appeal to God for mercy reflects a blend of fear, humility, and resignation in the face of death. The refrain’s repetition throughout the poem also amplifies a sense of inevitability and collective suffering, suggesting that the speaker sees death as an all-encompassing fate that requires divine intervention. For the reader, this refrain provides insight into the speaker’s psychological state: he is both vulnerable and repentant, looking toward faith as a final solace. The recurring appeal thus reinforces the poem’s spiritual dimension, suggesting that in times of crisis, humanity seeks comfort in the hope of divine compassion.
Literary Works Similar to “A Litany in Time of Plague” by Thomas Nashe
- “Death, Be Not Proud” by John Donne: This poem addresses death directly, challenging its power and expressing a defiant belief in the soul’s endurance beyond physical demise, similar to Nashe’s exploration of death’s limitations.
- “Ozymandias” by Percy Bysshe Shelley: Shelley’s poem meditates on the impermanence of power and the inevitability of decay, akin to Nashe’s portrayal of death as a force that reduces all human achievements to insignificance.
- “Because I could not stop for Death” by Emily Dickinson: Dickinson’s portrayal of death as a calm, inevitable journey shares a contemplative tone with Nashe’s acceptance of mortality, both exploring death as an unavoidable and natural process.”A Valediction: Forbidding Mourning” by John Donne: This poem explores the idea of leaving earthly attachments with a serene acceptance, reflecting Nashe’s own acknowledgment of life’s transience and the soul’s elevation beyond worldly concerns.
- “The Raven” by Edgar Allan Poe: Poe’s exploration of grief and despair in the face of loss mirrors Nashe’s somber tone, as both poets delve into the haunting, inevitable nature of death and the longing for reprieve or mercy.
Representative Quotations of “A Litany in Time of Plague” by Thomas Nashe
| Quotation | Context | Theoretical Perspective |
| “Adieu, farewell, earth’s bliss;” | The opening line where Nashe bids goodbye to worldly pleasures, setting a somber tone as he accepts the fleeting nature of earthly life. | Existentialism – Emphasizes the futility and impermanence of earthly joys, questioning the meaning of life in the face of inevitable death. |
| “This world uncertain is;” | Nashe reflects on the unpredictability of life, especially in times of plague, where survival is not guaranteed. | Absurdism – Highlights the inherent uncertainty and lack of stability in life, an idea that echoes the absurdist belief in life’s unpredictable and often irrational nature. |
| “None from his darts can fly;” | This line refers to death’s inescapable power, personifying it as a hunter whose “darts” inevitably find their mark. | Memento Mori – Reinforces the theme of mortality, reminding readers that no one can escape death’s reach, a perspective common in memento mori literature which urges reflection on life’s brevity. |
| “I am sick, I must die.” | Nashe’s acknowledgment of his own mortality, repeated throughout the poem as a refrain, highlighting his acceptance of impending death. | Psychoanalytic Theory: Thanatos – Represents the death drive (thanatos), where Nashe contemplates and accepts his mortality, resonating with the psychoanalytic view of an unconscious acceptance of death’s inevitability. |
| “Lord, have mercy on us!” | A repeated prayer in the poem, seeking divine mercy as he and others face the reality of death and plague. | Religious Humanism – Reflects a reliance on faith and spiritual solace, seeking compassion in the face of existential fear, which aligns with religious humanism’s emphasis on spiritual introspection. |
| “Gold cannot buy you health;” | Nashe highlights the impotence of wealth against disease, suggesting that money holds no value when facing death. | Marxist Criticism – Points to the limits of wealth in ensuring survival, critiquing the superficial security that material possessions offer in times of crisis, a perspective aligned with Marxist views on wealth’s ultimate futility against natural forces. |
| “Beauty is but a flower / Which wrinkles will devour;” | Beauty is compared to a fragile flower that eventually fades, illustrating the temporary nature of physical appearance. | Aestheticism – Questions the value of physical beauty by emphasizing its transience, highlighting aestheticism’s awareness of beauty’s impermanence and the fleeting nature of external appearances. |
| “The plague full swift goes by;” | Nashe references the rapid spread of the plague, emphasizing its merciless approach as it claims lives indiscriminately. | Historicism – Reflects the historical context of the poem, written during the time of the plague, offering insight into societal fears and the overwhelming force of disease. |
| “Worms feed on Hector brave;” | Nashe evokes Hector of Troy, symbolizing how even the heroic are ultimately consumed by death and decay. | Classical Allusion – By alluding to classical figures, Nashe places death as a universal equalizer, reducing even heroes to dust, in line with classical reflections on the fleeting nature of life and the inevitability of decay. |
| “Heaven is our heritage, / Earth but a player’s stage;” | Nashe contrasts earthly life with the promise of heaven, implying that life on earth is merely a temporary role in a larger spiritual journey. | Metaphysical Perspective – Reflects metaphysical poetry’s tendency to see earthly existence as ephemeral and to focus on the soul’s journey, suggesting that true purpose and meaning are found beyond the material world. |
Suggested Readings: “A Litany in Time of Plague” by Thomas Nashe
- Sacks, Peter. “Where Words Prevail Not: Grief, Revenge, and Language in Kyd and Shakespeare.” ELH, vol. 49, no. 3, 1982, pp. 576–601. JSTOR, https://doi.org/10.2307/2872756. Accessed 30 Oct. 2024.
- BLY, ROBERT. “When Literary Life Was Still Piled Up in a Few Places.” A Community of Writers: Paul Engle and the Iowa Writers’ Workshop, edited by ROBERT DANA, University of Iowa Press, 1999, pp. 37–44. JSTOR, https://doi.org/10.2307/j.ctt20q2027.10. Accessed 30 Oct. 2024.
- New, Melvyn. “‘The Life of a Wit Is a Warfare upon Earth’: Sterne, Joyce, and Their Portraits of the Artist.” Textual and Critical Intersections: Conversations with Laurence Sterne and Others, 1st ed., University Press of Florida, 2023, pp. 314–44. JSTOR, https://doi.org/10.2307/jj.8362597.17. Accessed 30 Oct. 2024.
- McKinstry, Jamie. “The Poetics of Anatomy: John Donne’s Dissection of the Male Body.” The Male Body in Medicine and Literature, edited by ANDREW MANGHAM and DANIEL LEA, Liverpool University Press, 2018, pp. 17–33. JSTOR, https://doi.org/10.2307/j.ctvgd281.6. Accessed 30 Oct. 2024.