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Wide Sargasso Sea by Jean Rhys John Crace swims through some fevered modernist memories How to listen to podcasts: everything you need to know. Download Support The Guardian. Wide Sargasso Sea is told by different narrators: mainly the un-named Rochester, Antoinette (who becomes the mad Bertha in Jane Eyre) and Grace Poole, her guardian and nurse. So, although Jean Rhys wrote her own novel as a form of ‘writing back' in dialogue with Jane Eyre, she chose not to use the same narrative method. Wide Sargasso Sea.doc466.pdf. WIDE SARGASSO SEA, Jean Rhys, London, Penguin, 1968, 154 Pages. Download full-text PDF Read full-text. Download full-text PDF. Download citation. Wide.Sargasso.Sea.1993.720p.WEB-DL.AAC2.0.H264-FGT » video movie hd 5 years 2974 MB 1 3 Stevie Nicks - In Your Dreams 2011 only1joe FLAC-EAC » audio music lossless.

Wide Sargasso Sea Contents

  • Author(s)
    • Rhys, Jean
  • The context of Wide Sargasso Sea
    • Social / political context
    • Religious / philosophical context
    • Literary context of Wide Sargasso Sea
  • Wide Sargasso Sea synopses
    • Part one: Antoinette's first narrative
    • Part two: Rochester's narrative
    • Part two: Antoinette's narrative
    • Part two: Rochester's narrative resumes
    • Part three: Grace Poole's narrative
    • Part three: Antoinette's narrative
  • Characterisation
  • Narrative in Wide Sargasso Sea
  • Themes and significant ideas in Wide Sargasso Sea
  • Imagery, metaphor and symbolism in Wide Sargasso Sea
  • Structure of Wide Sargasso Sea
  • Critical approaches to Wide Sargasso Sea
  • Wide Sargasso Sea Essay and Exam help
  • Resources and further reading

Wide Sargasso Sea pages 5 - 6: The advent of trouble … The brevity of mortal life

Synopsis of part one, section 1

Antoinette, her disabled little brother Pierre and her young widowed mother live on their dilapidated sugar estate, Coulibri in Jamaica, at some time in the 1830s. Their estate, like those of the other white estate owners (or planters), is suffering economically. The sugar trade has declined after the Emancipation Act of 1833 when slaves were given their freedom. The family faces isolation, poverty, gossip from their white planter neighbours, as well as hostility and mockery from their former black slaves and servants. Antoinette discovers that the family's horse has been killed by poisoning.

Commentary on part one, section 1

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  • When Antoinette refers to being in a different rank, she expresses her family's sense of difference from the other planters and from richer white incomers now that they are poor.
  • Christophine is speaking in English Creole (See: Social / political context > Creole identity and language) when she talk of Antoinette's mother being as pretty as prettiness itself.
  • Both Jamaica and Martinique are islands in the Caribbean. In 1839 Martinique was French and Jamaica was British.
  • Spanish Town was the capital of Jamaica until 1872, when Kingston became the capital. The town was also a major slave market from the seventeenth century. Originally, Jamaica was a Spanish colony. Spain claimed the island in 1509 after Christopher Columbus landed there in 1494. It became a British colony in 1670/1 when the Spanish formally ceded it to Britain after an invasion in 1655.
  • Coulibri Estate was an estate known to Jean Rhys but actually on the island of Dominica, not Jamaica. The name Coulibri comes from a Carib word meaning ‘Humming Bird'.
  • The Emancipation Act was passed by the British government in 1833 giving slaves their freedom, although slaves did not have full freedom until 1838 (See: Social / political context > Slavery, slave resistance and the anti-slavery movement)
  • Nelson was a naval hero of the British wars against Napoleon and the French. His wife was a West Indian heiress. The name Nelson's Rest also records the threat of invasion by the French in the early nineteenth century.
  • The frangipani tree is a tropical shrub or small tree with red flowers that smell especially sweet at night.
  • To be marooned means to put ashore on a desolate island or to be really isolated. In Jamaica, however, it has another meaning, as a term for a fugitive slave. ‘Maroons' were runaway slaves and their descendants who fled into the mountains and formed small communities. They put up stiff resistance to colonists.
  • In referring to the devil, Godfrey quotes from the Bible, from John 12:31. Godfrey, like the other servants at Coulibri, is a Protestant. This separates him from Annette and Christophine who, as people from Martinique, are Catholics.

Investigating part one, section 1

  • The first line of the novel refers to trouble.
    • What kinds of trouble are suggested in this opening section?
  • Consider how the references to place names and people begin to sketch in the history of the island.
  • English Standard Version
  • King James Version
1Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead.2So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table.3Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.4But Judas Iscariot, one of his disciples (he who was about to betray him), said,5Why was this ointment not sold for three hundred denarii and given to the poor?6He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.7Jesus said, Leave her alone, so that she may keep it for the day of my burial.8For the poor you always have with you, but you do not always have me.9When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead.10So the chief priests made plans to put Lazarus to death as well,11because on account of him many of the Jews were going away and believing in Jesus.12The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem.13So they took branches of palm trees and went out to meet him, crying out, Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!14And Jesus found a young donkey and sat on it, just as it is written,15Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey's colt!16His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.17The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness.18The reason why the crowd went to meet him was that they heard he had done this sign.19So the Pharisees said to one another, You see that you are gaining nothing. Look, the world has gone after him.20Now among those who went up to worship at the feast were some Greeks.21So these came to Philip, who was from Bethsaida in Galilee, and asked him, Sir, we wish to see Jesus.22Philip went and told Andrew; Andrew and Philip went and told Jesus.23And Jesus answered them, The hour has come for the Son of Man to be glorified.24Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.25Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.26If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.27Now is my soul troubled. And what shall I say? Father, save me from this hour? But for this purpose I have come to this hour.28Father, glorify your name. Then a voice came from heaven: I have glorified it, and I will glorify it again.29The crowd that stood there and heard it said that it had thundered. Others said, An angel has spoken to him.30Jesus answered, This voice has come for your sake, not mine.31Now is the judgment of this world; now will the ruler of this world be cast out.32And I, when I am lifted up from the earth, will draw all people to myself.33He said this to show by what kind of death he was going to die.34So the crowd answered him, We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?35So Jesus said to them, The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.36While you have the light, believe in the light, that you may become sons of light. The Unbelief of the People When Jesus had said these things, he departed and hid himself from them.37Though he had done so many signs before them, they still did not believe in him,38so that the word spoken by the prophet Isaiah might be fulfilled: Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?39Therefore they could not believe. For again Isaiah said,40He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.41Isaiah said these things because he saw his glory and spoke of him.42Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue;43for they loved the glory that comes from man more than the glory that comes from God.44And Jesus cried out and said, Whoever believes in me, believes not in me but in him who sent me.45And whoever sees me sees him who sent me.46I have come into the world as light, so that whoever believes in me may not remain in darkness.47If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world.48The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.49For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment - what to say and what to speak.50And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.
1Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.2There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.4Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,5Why was not this ointment sold for three hundred pence, and given to the poor?6This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.7Then said Jesus, Let her alone: against the day of my burying hath she kept this.8For the poor always ye have with you; but me ye have not always.9Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.10But the chief priests consulted that they might put Lazarus also to death;11Because that by reason of him many of the Jews went away, and believed on Jesus.12On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.14And Jesus, when he had found a young ass, sat thereon; as it is written,15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.16These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.17The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.18For this cause the people also met him, for that they heard that he had done this miracle.19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.20And there were certain Greeks among them that came up to worship at the feast:21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.24Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.25He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.26If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.27Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.29The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.30Jesus answered and said, This voice came not because of me, but for your sakes.31Now is the judgment of this world: now shall the prince of this world be cast out.32And I, if I be lifted up from the earth, will draw all men unto me.33This he said, signifying what death he should die.34The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.37But though he had done so many miracles before them, yet they believed not on him:38That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?39Therefore they could not believe, because that Esaias said again,40He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.41These things said Esaias, when he saw his glory, and spake of him.42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:43For they loved the praise of men more than the praise of God.44Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.45And he that seeth me seeth him that sent me.46I am come a light into the world, that whosoever believeth on me should not abide in darkness.47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.49For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.50And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

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Wide Sargasso Sea Contents

  • Author(s)
    • Rhys, Jean
  • The context of Wide Sargasso Sea
    • Social / political context
    • Religious / philosophical context
    • Literary context of Wide Sargasso Sea
  • Wide Sargasso Sea synopses
    • Part one: Antoinette's first narrative
    • Part two: Rochester's narrative
    • Part two: Antoinette's narrative
    • Part two: Rochester's narrative resumes
    • Part three: Grace Poole's narrative
    • Part three: Antoinette's narrative
  • Characterisation
  • Narrative in Wide Sargasso Sea
  • Themes and significant ideas in Wide Sargasso Sea
  • Imagery, metaphor and symbolism in Wide Sargasso Sea
  • Structure of Wide Sargasso Sea
  • Critical approaches to Wide Sargasso Sea
  • Wide Sargasso Sea Essay and Exam help
  • Resources and further reading
Sea

Multiple perspectives

Jean Rhys' novel has two main first person narrators who give their own point of view on the events of the story. Also, the voices of other individuals and groups contribute to the narrative via such devices as:

  • Reported speech
  • Dialogue
  • Letters
  • Fragments of song
  • Place names.

This mixture of competing and often contradictory voices has meant that Wide Sargasso Sea has been called a ‘multi-vocal' or many-voiced novel. By looking at these different narrative methods carefully you can see how:

  • Jean Rhys builds up her story from multiple perspectives
  • The novel's form contributes to its themes and ideas.

First and third person narrative

First person narration

This method relates the story in the first person using ‘I'. It offers a writer some powerful possibilities:

  • The narrator is a character in the story so readers come to know them as a person
  • Readers feel close to the narrator because they share their experience
  • The story feels direct and immediate because the narrator participates in the action
  • The story can also seem authentic and ‘real' for these reasons.

However, first person narration imposes limitations on the way in which the story can be told:

  • The action is seen only from a single point of view; the narrator's. This point of view is therefore one-sided and incomplete
  • What this narrator does not see or understand must be left out
  • The author must use a range of other devices for telling readers the things the narrator does not know. These devices include letters, questions and reported speech/dialogue.

Third person narration

This is the alternative form of narrative method and the more popular.

  • The narrator is not a character within the events related but is distanced from - or outside - them.
  • The narrator refers to all the characters as ‘he', ‘she' or ‘they'. Sometimes the narrator may use the first person ‘I' or ‘We' but this is used as a way of commenting on events and their significance
  • You may come across the term ‘omniscient' or ‘all knowing' to describe this kind of narrator.

Other aspects of narration to consider

Narrative irony

This happens when the author wishes to show that to some extent the narrative is unreliable. In a first person narration, for example, readers may be made aware that the narrator does not disclose things they know or have done. They may also be unaware of their own shortcomings. The effect of this is to create a sense of distance between the reader and the narrator.

Stream of consciousness

This is a method of narration in which the writing mimics a disjointed flow of interior thoughts and sense impressions. It is often used as a way of representing a wandering mind, confused memories, dreams or the unconscious. It was first developed by Modernist writers such as James Joyce and Virginia Woolf in the early part of the twentieth century. They were interested in finding ways of representing the workings of the mind and subjective experience.

The distinction between the author and the narrator

Whichever method of narration you are reading, do bear in mind that the voice you are hearing is not the author. Authors and narrators are two different things:

  • The first are (or were) real people
  • The second are constructions in language: they are made up
  • Narrators do not necessarily voice the opinions or experiences of their author directly.

Narrative and Wide Sargasso Sea

One of the most significant technical differences between Jane Eyre and Wide Sargasso Sea is the narration.

Wide Sargasso Sea Audiobook Downloads

  • Jane Eyre says on the title page ‘An Autobiography' and it is told in the first person by a single narrator, Jane herself
  • Wide Sargasso Sea is told by different narrators: mainly the un-named Rochester, Antoinette (who becomes the mad Bertha in Jane Eyre) and Grace Poole, her guardian and nurse.

So, although Jean Rhys wrote her own novel as a form of ‘writing back' in dialogue with Jane Eyre, she chose not to use the same narrative method. She had to find a method that worked with her own way of writing and one that connected the form of her novel with its key themes.

Narration and Jean Rhys' way of writing

Jean Rhys didn't write in a logical and organised way. She seems to have written in short and unconnected sections, on scraps of paper. Carol Angier, in her biography of Jean Rhys, says that in the autumn of 1961, when Jean Rhys was in Devon and in a depressed state of mind in writing the novel, the local vicar rescued the work she had done. It wasn't a manuscript but a mass of pieces of paper which he retrieved from ‘plastic bags and hat boxes, from under the bed and the sofa, from on top of wardrobes and inside kitchen cupboards'.

Wide Sargasso Sea Audiobook Download Mp3

In a letter to Maryvonne Moerman (May 4th, 1959), Jean Rhys referred to this as her ‘patchwork' method (if you can call it a method) and connects it particularly to her choice of narration. She wanted to get all the necessary ‘colours' and ‘fabrics' arranged just right, though was hesitant about her ability to do so. They could be arranged either in a linear fashion, narrated in the first person, or the story could be divided into first the male then female narrative. She was disinclined to tell the story using the third person from the perspective of authorial omniscience. She said that she preferred direct thoughts and actions.

The letter presents the choices facing her as the author and the reason (directness) why she made the choice she did. The linear narration is the method of Jane Eyre; a clear chronological order and a single narrator who, as ‘I' tells her own story in the first person from childhood to final reconciliation with Rochester when, ‘Reader, I married him'. The first person female / male narrative was the method used by Jean Rhys in Wide Sargasso Sea; she refers to the two main narrators who tell their own versions of the action.

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