Classic and Contemporary Poetry: Explained

In "Mohammed," Robert Lowell draws a provocative parallel between the Prophet Mohammed and the English King Henry VIII, both of whom played pivotal roles in significant religious transformations. The poem juxtaposes the asceticism of certain religious practices with the more earthy, vigorous expressions of faith and life embraced by Mohammed, presenting a complex meditation on the intersections of religion, sexuality, and cultural change.

Lowell begins by likening Mohammed to Henry VIII, both figures known for their decisive breaks from established religious norms. "Like Henry VIII, Mohammed got religion in the dangerous years" suggests a time of upheaval and transformation. Just as Henry VIII famously broke from the Catholic Church, establishing the Church of England, Mohammed initiated a transformative religious movement in Islam's early days. The reference to "the dangerous years" highlights the tumultuous nature of these periods, characterized by significant social and religious shifts.

The poem contrasts the ascetic practices of celibacy and monasticism with Mohammed's more pragmatic and vigorous approach. By "smashed the celibates, haters of life," Lowell suggests that Mohammed opposed the life-denying aspects of celibacy, favoring a religion that embraced life fully. The image of monasteries being changed "to foundries" symbolizes a shift from contemplation and withdrawal to active engagement and productivity. This transformation is further emphasized by the reference to replacing "non-activist Buddhistic rote" with "schrecklichkeit and warsongs of his tribe." The German word "schrecklichkeit," meaning "frightfulness" or "terror," alludes to the sometimes violent and martial aspects of Mohammed's early followers, who were involved in the expansion and defense of their community.

The poem critiques the continued emphasis on chastity within certain religious traditions, as embodied by "The Pope still twangs his harp for chastity." This line underscores the persistence of celibacy as a religious ideal, contrasting it with the more natural and life-affirming impulses encouraged by Mohammed. The mention of "the boys of the jihad on a string of unwitting camels rush paradise" captures the fervor and zeal of young warriors, motivated by promises of paradise, including "halls stocked with adolescent beauties, both sexes for simple nomad tastes." This portrayal reflects both a literal and metaphorical allure, suggesting the rewards promised to those who fight in the cause of their faith.

Lowell delves into the sensual aspects of this religious vision, describing how these warriors "warmly sleep in tile-abstraction alcoves." This imagery conveys a sense of comfort and fulfillment found in the afterlife, contrasting with the starkness of ascetic practices. The phrase "love is resurrection, and her war a rose" poetically connects the concept of love with both life and conflict, indicating that the pursuit of love and the struggles of life are intertwined and naturally lead to renewal and rebirth.

The poem concludes with a reflection on the naturalness of human desires: "woman wants man, man woman, as naturally as the thirsty frog desires the rain." This simile emphasizes the innate and instinctual nature of attraction and union, positioning it as a fundamental aspect of life, akin to the necessity of rain for a frog. By highlighting this natural desire, Lowell suggests that such impulses should not be denied or suppressed but embraced as part of the human experience.

"Mohammed" by Robert Lowell explores the dynamic and often contentious relationship between religion, sexuality, and cultural norms. Through its vivid imagery and historical references, the poem critiques the ascetic traditions that deny the physical and emotional aspects of life. Lowell portrays Mohammed as a figure who brought a more life-affirming and pragmatic approach to religion, challenging the existing ascetic ideals and emphasizing the naturalness of human desires. The poem ultimately reflects on the complexities of faith, culture, and human nature, suggesting that a more holistic understanding of religion can embrace all aspects of life.

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