Character analysis of Nuleeni

                Assignment

Name: Rupa Bambhaniya

Paper No: 4, Indian writing in English

Enrollment no: 2069108420200002

Class: M.A sem 1

Submitted by:  Smt.S.B.Gardhi, Department of English

Email I'd: rupabambhniya166@gmail.com

   3.  Character of Nuleeni.

Derozio wrote many wonderful poems in English before his untimely death of which "The Fakir of Janghira" was one of the most important.

Henry Louis Vivian Derozio poet and assistant headmaster of Hindu College, Calcutta, a radical thinker and one of the first Indian educators to disseminate Western learning and science among the young men of Bengal.The Fakeer of Jungheera” is the masterpiece creation of Henry Derozio. In his poems, he deals with the theme of patriotism, of love, of nature, of death. The central theme of 'The Fakeer of Jungheera' is the ignoble and in human practice of 'sati' in the contemporary orthodox Indian society.

In this respect the name of Henry Louis Vivian Derozio, a teacher of the Hindu College, stands out pre-eminently. Derozio was born in Calcutta in a Portuguese- Indian family. In spite of his Indo-European lineage Derozio looked upon India as his motherland.His writing in see to voice of against to society. Something should be real and has society represented of cruel way. In this long poem, “The Fakeer of Jungheera” in protagonist of the Fakeer poem is a robber Fakeer or a mendicant, who belongs to some unidentified Muslim sect, while the heroine the widow Nuleeni, comes from an upper cast Bengali Hindu family. 

Fakeer means saint- a person who has renounced the world but here he loves a lady Nuleeni, who is married and also an upper caste female. Nuleeni was married to a Brahmin. Her husband dies in an early youth. Nuleeni, the beloved of Fakeer never loved her husband.

The world of the supernatural, resurrection and immortality that the trantic ritual provides was more suitable to the Fakeer-Nuleeni's tragic love story than the classicist and idealized description of Hindu, Islamic and Christian thought to the tale of the baital is worthy, then "the treated out eloquence" of Nuleeni can again be revived in the gathering of the Islamist if she can overtake finished the horrors and temptations of account. Nevertheless these are unstated assumptions, a line of the mass environs of the tarradiddle that forces the order to reflect upon the antepenultimate environment  verbalize broods over the tragic environment divesting us of all emotions, merely reflecting on an thoroughfare, which may presently be resolute finished a deus ex machina.Fakeer and Nuleeni are two star crossed lovers like Romeo and Juliet. In Shakespeare's Romeo and Juliet were the children of two enemies whose love brought the tragic end. Here, in 'The Fakeer of Jangheera'. Fakeer is the follower of Islam. Fakeer means saint a person who has renounced the world but here he loves a lady Nuleeni who is married and also an uppercaste Female. Nuleeni was married to a Brahmin. Her husband dies in an early youth.In " The Fakeer of Jungheera " Derozio delicately mixes the trantic, Hindu legendary, Islamic and Christian traditions to create a complex whole that corresponds to the mournful European tradition of the nineteenth century and the and the syncretistic Sufi tradition of the fifteenth century, Derozio's marginalized Anglo-Indian environment was ideally suitable to the mixture and contaminated tradition of the trantic tale. The world of the supernatural, resurrection and immortality that the trantic ritual provides was more suitable to the Fakeer-Nuleeni's tragic love story than the classicist and idealized description of Hindu, Islamic and Christian thought.

The poet It is only in Stanza XIV that we loco mote to undergo the reputation of this resplendent widow; she is called Nuleeni. Though her place is kinda grime, she does not stand out upon modification but upon bonk, especially the "blissful hours" she actual feelings were for someone added. Now she suffers from somasesthesia not at the scarcity of her protect but the somasesthesia of aloofness from her dearest.She rises similar a phoenix execution in the supply of her "hopes, affections, felicity". In Stanza XV Derozio introduces Iranian descriptions of shama-parvane or the light and moth instead of the emotionalism of beat and the gloomy alteration of the lovers.On giddy wing it wildly wheels,

Th' enlivening glow is spiritfeels;

And then it fondly fancies this Until into the fire it flies

And then, too late lamenting, dies!I Stanza XVIII Nuleeni stands place suchlike a sculpture, as an inspired state restricted to be worshipped:

With upward gaze, and white clasped hands,

She, like a heaven-wrought statue, stands

'Tis thus that woman fair should be

Worshipped as a divinity;

Just when her beauty beams so bright, As too intense forhuman sight;

Just in that hour when all her worth

Is fitter far for heaven that earth!

She is now understood to the memorial service pile for immolation by a Varna. Nuleeni cradles him in her accretion and dies together with him - her.

The sun lit steam in dimples breaks,

   As when a child from slumber wakes,

  Sweet smiling on its mother-there,

  Like heavenly hope o’er mortal care”

      Second stanza the sad theme is established where a woman has to become sati.

A thousand of his bravest band,

The stars of Muslim Chivalry,

At princely Shoojah”s high command,

As though it were some god’s decree,

Attend Nuleeni’s injured size

With all the vault of martial fire.”

The humans of wizardly, resurrection  and immortality that the buddhism practice provides was writer suited to the Fakeer-Nuleeni's tragic tale than the purist and perfect versions of Faith, Christianly or Islamic thought. Derozio confessed that he recovered the tale quite fascinating when he honours heard it from a pupil of Religionist College and realized that it would fit dead with the Jungheera lie of inter-religious blighted love tale that he was near assessment. Belike because of the impureness and hybridity of the poem, literate historians human rejected it from inclusion in the Indian literary canon.

The world of magic, resurrection and immortality that the tantric tradition provides was more suited to the Fakeer-Nuleeni's tragic tale than the purist and idealized versions of Hindu, Christian or Islamic thought. Derozio confessed that he found the tale quite fascinating when he first heard it from a student of Hindu College and realized that it would fit perfectly with the Jungheera story of inter-religious blighted love tale that he was narrating. Probably because of the impurity and hybridity of the poem many literary historians have rejected it from inclusion in the Indian literary canon.

Naleeni ‘s Beauty

“The smile comes from her ruby lips

like the sun rushing from eclipse”.

 Sati

Instead of Belaboring  upon the misery of slavery , Derozio embark upon  a mission of resolving some of the inherent evils of Hindu society especially the practice of widow burning. and The Fakeer Of Jungheera is also showed our ‘Sati Practice’.