Barbara Hardy

The craft and ritual of beekeeping are described with a Kafkaesque suggestiveness, and can take off into a larger terror and come back after all into the common and solid world. In "The Bee Meeting," her lack of protective clothing, her feeling of being an outsider, then an initiate, the account of the disguised villagers and the final removal of disguise, the queen bee, the spiky gorse, the box--all are literal facts which suggest paranoiac images but remain literal facts. The poem constantly moves between the two poles of actuality and symbolic dimension, right up to and including the end. A related poem, "The Arrival of the Bee Box," works in the same way, but instead of suggesting paranoiac fear and victimization, puts the beekeeper into an unstable allegorical God-position. The casual slangy "but my god" unobtrusively works toward the religious enlargement:

I am no source of honey
So why should they turn on me?
Tomorrow I will be sweet God, I will set them free.

The box is only temporary.

After the suggestiveness comes the last line, belonging more to the literal beekeeping facts, but pulled at least briefly into the symbolic orbit. These are poems of fear, a fear which seems mysterious, too large for its occasion. They allow for a sinister question to raise itself, between the interpretation and the substance. The enlargement which is inseparable from this derangement is morally vital and viable: these poems are about power and fear, killing and living, and the ordinariness and the factual detail work both to reassure us and to establish that most sinister of fears, the fear of the familiar world. Perhaps the most powerful bee poem is "The Swarm." Here the enlargement is total and constant, for the poem equates the destruction of the swarm with a Napoleonic attack, and presents a familiar argument for offensive action: "They would have killed me."

From The Survival of Poetry. Copyright © 1970 by Barbara Hardy

Marjorie Perloff

The first of these, "The Bee Meeting," is a dream sequence in which the poet finds herself a victim, unprotected in her "sleeveless summery dress" from the "gloved," "covered," and veiled presences of the villagers. In the initiation ritual that now takes place, there are two dreaded male figures: the "man in black" (cf. the "fat black heart" in "Daddy") and the "surgeon my neighbors are waiting for, / This apparition in a green helmet. / Shining gloves and white suit." Neither the black man nor his white counterpart are named: indeed, the poet asks: "Is it the butcher, the grocer, the postman, someone I know?" She cannot, in any case, run away:

I could not run without having to run forever.
The white hive is snug as a virgin,
Sealing off her brood cells, her honey, and quietly humming.

The virginal white hive now becomes the source of new life for the poet, identifying, as she does, with the queen bee: "Is she hiding, is she eating honey? She is very clever. / She is old, old, old, she must live another year, and she knows it." "Exhausted," she can finally contemplate the "long white box in the grove" which is both coffin and hive. She is "the magician's girl who does not flinch."

In the next poem, "The Arrival of the Bee Box," the "dangerous" box of bees becomes a challenge that is desired: "I have to live with it overnight / And I can't keep away from it." The poet is now tapping her own subconscious powers; at the end of "Stings" we read:

They thought death was worth it, but I
Have a self to recover, a queen.
Is she dead, is she sleeping?
Where has she been,
With her lion-red body, her wings of glass?

Now she is flying
More terrible than she ever was, red
Scar in the sky, red comet
Over the engine that killed her—
The mausoleum, the wax house.

"I have a self to recover, a queen": here is the lioness of "Purdah," the avenging goddess, triumphing "Over the engine that killed her," just as the "swarm" in the next poem must evade "The smile of a man of business, intensely practical," a man "with grey hands" that would have killed me." In the final poem, "Wintering," this male figure is no longer present. "Daddy," the man in black, the rector, the surgeon--all have disappeared:

The bees are all women,
Maids and the long royal lady.
They have got rid of the men,

The blunt, clumsy stumblers, the boors.
Winter is for women--
The woman, still at her knitting,
At the cradle of Spanish walnut,
Her body a bulb in the cold and too dumb to think.

Will the hive survive, will the gladiolas
Succeed in banking their fires
To enter another year?
What will they taste of, the Christmas roses?
The bees are flying. They taste the spring.

With this parable of hibernation, a hibernation that makes way for rebirth and continuity ("The bees are flying"), Ariel was to have inevitability of death is everywhere foregrounded. No longer does the poet look forward to the "Years"; her thoughts turn on "greenness, darkness so pure / They freeze and are." In "Paralytic," "all / Wants, desire [are] Falling from me like rings / Hugging their lights"; in "Contusion," "The heart shuts, / The sea slides back, / The mirrors are sheeted." Finally, in "Edge" (dated 5 February 1963, six days before her suicide), Plath imagines herself in death:

The woman is perfected.
Her dead
Body wears the smile of accomplishment,
The illusion of a Greek necessity

Flows in the scrolls of her toga,
Her bare

Feet seem to be saying;
We have come so far, it is over.

And the final poem, "Words" (1 February, 1963), is despairing in its sense that the poet's "words" become "dry and riderless," that they are no longer connected to the poet who gave them birth. The connection between self and language has been severed: there is only fate in the form of the "fixed stars" that "From the bottom of the pool ... Govern a life."

One can argue, of course, that Hughes is simply completing Plath's own story, carrying it to its final conclusion, where "Each dead child coiled, a white serpent" has been folded back into the woman's body, where the "Words" are entirely cut off from the poet who created them. But it is also possible that, in taking advantage of a brief spell of depression and despair, when death seemed the only solution, Hughes makes the motif of inevitability larger than it really is. "The woman is perfected" in more ways than one.

[. . . .]

In any collection of poems, ordering is significant, but surely Ariel presents us with an especially problematic case. For two decades we have been reading it as a text in which, as Charles Newman puts it, "expression and extinction [are] indivisible." A text that culminates in the almost peaceful resignation of' "Years" or "Edge." The poems of Ariel culminate in a sense of finality, all passion spent.

Ariel 1 establishes quite different perimeters. Plath's arrangement emphasizes, not death, but struggle and revenge, the outrage that follows the recognition that the beloved is also the betrayer, that the shrine at which one worships is also the tomb. Indeed, one could argue that the very poems Hughes dismissed as being too "personally aggressive" are, in an odd way, more "mainstream," that is to say more broadly based, than such "headline" poems as "The Munich Mannequins" or "Totem," with its "butcher's guillotine that whispers: 'How's this, how's this?'" For, as long as the poet can struggle, as long as she still tries to defy her fate, as she does in "The Jailer" or "The Other" or "Purdah," the reader identifies with her situation: the "Cut thumb" is not only Plath's but ours.

Perhaps Sylvia Plath's publishers will eventually give us the original Ariel. But it is not likely, given the publication of the Collected Poems, which now becomes our definitive text. How ironic, in any case, that the publication of Plath's poems has depended, and continues to depend, on the very man who is, in one guise or another, their subject. In a poem not included in Ariel called "Burning the Letters," the poet decides to do away with the hated love letters, with "the eyes and times of the postmarks":

here is an end to the writing,
The spry hooks that bend and cringe, and the
smiles.
And at least it will be a good place now, the attic.

But the attic was soon invaded, the dangerous notebooks were destroyed, and the poems that were permitted to enter the literary world had to get past the Censor. The words of the dead woman, to paraphrase W. H. Auden, were modified in the guts of the living. Only now, some twenty-five years after her death, can we begin to assess her oeuvre. But then, as Plath herself put it in a poem written during the last week of her life:

The blood jet is poetry,
There is no stopping it.

From Poetic License: Essay on Modernist and Postmodernist Lyric. Copyright © 1990 by Marjorie Perloff. Reprinted by the permission of the author.

Kathleen Margaret Lant

. . . In seeking to liberate the female body, Plath subjected it to a representational order which dictated its annihilation.

These dueling impulses clearly war in Plath's bee sequence - the poems with which Plath had intended to end Ariel (Van Dyne 156). Plath's sense of female vulnerability, specifically, female vulnerability to physical nakedness, is clear in these poems, but her desire to unclothe and discover the disguised female self is powerfully manifest as well. The five poems ("The Bee Meeting," "The Arrival of the Bee Box," "Stings," "The Swarm." and "Wintering".), which Plath wrote in October 1962, deal with issues of power, and many sympathetic readers find these works triumphant and even feminist. However, a closer look at the metaphors of nakedness and disclosure makes clear that Plath cannot transcend or rewrite the figurative language which imperils her female subject. In the poem which opens the series, "The Bee Meeting," the speaker finds herself at risk because she is unclothed or inadequately clothed: "In my sleeveless summery dress I have no protection, ... I am nude as a chicken neck, does nobody love me?" (211). Not only is the speaker in danger because of her nakedness, but she is also somewhat ridiculous ("nude as a chicken neck"), and she associates her vulnerable nakedness not with the potential for closeness or intimacy, nor with the possibility of self-expression, but with the danger of violation (the bees, the gorse with its "spiky armory" [211]), with her alienation (apparently no one loves her), and with her potential sacrifice: "I am led through a beanfield.... Whose is that long white box in the grove, what have they accomplished, why am I cold" (211-12). Throughout the sequence, the queen, with whom the speaker compares herself ("I / Have a self to recover, a queen" ["Stings" 215]), is safe because she is hidden; she will not make herself open or vulnerable to the younger "virgins" or to the peering "villagers." Clearly, to be seen is to be in danger; to remain passive and unnoticed is much safer: "If I stand very still, they will think I am cow-parsley" ("The Bee Meeting" 212).

The bees continue to present a threat to the body of the speaker, and she incessantly - almost in an incantation or ritual - insists upon her unimportance, on her hiddenness as her protection: "They might ignore me immediately / In my moon suit and funeral veil" ("The Arrival of the Bee Box" 213). The queen is released finally from her isolation; she is permitted to unclothe herself from the honeycomb which has hidden and protected her, to fly naked and triumphant:

Now she is flying
More terrible than she ever was, red
Scar in the sky, red comet
Over the engine that killed her --
The mausoleum, the wax house.

But the queen's triumph is qualified (as the triumph at the end of "Lady Lazarus," which this passage foreshadows, is qualified). The queen may now be her free, naked self, but she is a red scar, the result of a wound or some unidentified pain, and she flies only because she must die; she flies over the world that decrees that she must die. Her nakedness promises to undo her. It is too easy to say that Plath - as an artist - has found transcendence or triumph in death. The queen, who has lost her "plush," is, despite her flight, despite her majestic death, "Poor and bare and unqueenly and even shameful" (214). Even if we wish to read the poem as very positive, it is clear that the unclothed body of the female subject here - the queen/speaker does not experience the exuberance or triumph that Whitman or Ginsberg could express. In fact, she cannot even speak that triumph from the uncovered female body.

It is significant, too, that the sequence ends not with an affirmation but rather with a series of questions. The queen, who was quite easily replaced, is dead, but the bees remain with a new queen: "The bees are all women, / Maids and the long royal lady. / They have got rid of the men" ("Wintering" 218). While the final lines of "Wintering" are poignant and lovely, and while they do imply a certain power in the female community of bees, the tone is so uncertain, so tentative, that the sense of ascendancy toward which Plath moves is hopelessly compromised. Ultimately, the sequence ends with an almost inarticulable sadness:

Will the hive survive, will the gladiolas
Succeed in banking their fires
To enter another year?
What will they taste of, the Christmas roses?
The bees are flying. They taste the spring.

Female nakedness, thus, is a liability in terms of Plath's poetry, and no matter how strongly she might long for the freedom and power of nakedness or confession, such freedom will not be hers.

from "The big strip tease: female bodies and male power in the poetry of Sylvia Plath." Contemporary Literature 34.4 (Winter 1993)

Christina Britzolakis

Plath increasingly finds ways of connecting what I have called the 'oracular' or 'transferential' drama of her poems with a larger historical process. The 1962 sequence which has become known as the 'Bee Poems 'attempts to excavate the traces of this process within the familiar scenario of the daughter's initiation into the mysteries of writing by a father whose power she both desires and repudiates. Beekeeping is associated with the childhood image of the all-powerful father in 'Among the Bumblebees', 'Lament', and 'The Beekeeper's Daughter'. It is also associated with female fertility and reproductive power. In 'The Beekeeper's Daughter', for example, the father is the 'maestro of the bees' who 'move[s] hieratical . . . amongst the many-breasted hives', in a garden of overwhelming lushness. In the Bee Poems, the relation between artistic creativity and power is inscribed as at once personal and political, drawing not only on the association of bees with Otto Plath but also on Plath's own experience of beekeeping in Devon. Beekeeping becomes an analogy for the writing of poetry, which, while playing on the Platonic figure of the bee-poet possessed by divine insanity, as described in the Ion, implies a craft, a specialized practical skill or expertize.

The Bee Poems are often read as a parable of female self-assertion or narrative rite of rebirth, affirming the integrity of the creative self, and thus furnishing an alternative, more hopeful ending for Plath's career. Yet if on one level the poems can be seen as forging a personal mythology of survival, on another their dreamlike logic of displacement and condensation resists narratives of self-realization anchored in a stable notion of the subject. This alternative narrative logic manifests itself through a mobility of identification, which generates various uncanny effects. In particular, the scapegoating or sacrificial trope undergoes a number of psychic and narrative permutations. Although the speaker is initially seen as at once pupil and sacrificial victim of a surgeon-priest performing an operation ('The' Bee Meeting'), she subsequently receives a box of bees with which to begin her own hive ('The Arrival of the Bee Box'). In 'Stings' it is the father-beekeeper who is stung by the bees; in 'The Swarm', he becomes a dictator who uses the bees as instruments of imperialist self-aggrandizement. In the final poem of the sequence, he disappears, leaving the speaker alone, 'wintering in a dark without a window', with the ambivalent harvest of her beekeeping.

In the Bee Poems, the governing metaphor of beekeeping inserts the dynamics of the father-daughter transference into a social and historical continuum. The beehive is a classical figure of the polis as hierarchically ordered, industrious collectivity, in which the common and private good are as one. Bees were, of course, the academic specialism of Otto Plath, author of Bumblebees and Their Ways, and of a treatise on 'Insect Societies' for A Handbook of Social Psychology. With its highly structured division of labour, the hive seems to fulfill all the requirements of the ideally 'adjusted' or technocratic society, a smoothly functioning social organism devoid of conflict. Yet it is also a rich source of paradox and contradiction. For example, it is a matriarchal society of female producers, a detail which is crucial to Plath's reflection on power. It is, also, of course, an authoritarian society. The hive allows the poet to assume multiple and constantly changing points of identification—including those of beekeeper, queen, and worker-drudge—in a psychic theatre, signalled by a pervasive imagery of clothing. For example, the villagers' protective beekeeping gear turns them into participants in a sinister scapegoating rite:

Who are these people at the bridge to meet me? They are the villagers—
The rector, the midwife, the sexton, the agent for bees.
In my sleeveless summery dress I have no protection,
And they are all gloved and covered, why did nobody tell me?
They are smiling and taking out veils tacked to ancient hats.

The speaker's lack of 'protection' casts her in the role of sacrificial initiate-victim or patient in a surgical 'operation'. She identifies herself with the scapegoat, the Queen Bee who is in the process of being moved to another hive by the villagers to prevent the virgins from killing her. Yet at the same time she becomes a performer, 'the magician's girl who does not flinch'. The rhetoric of innocence, naivety, and vulnerable nakedness is a masquerade which allows her to assume the central role in the drama. Poetic authority is inscribed as a function of the speaker's highly subjective and willed reinvention of herself, which renders the boundary between inner and outer worlds radically fluid and permeable. In 'The Arrival of the Bee Box', the speaker is a Pandora figure, who hovers on the brink of assuming her ownership of the potential hive, torn between terror of its 'dangerous' powers and fantasies of absolute control. The box of bees becomes a metaphor of the unconscious itself, whose dark, 'primitive' forces are linked with the threat of racial and class otherness ('the swarmy feeling of African hands | Minute and shrunk for export, | Black on black, angrily clambering', the 'Roman mob'). Moreover, this trope of the 'primitive' unconscious is acted out in linguistic terms. The 'unintelligible syllables' of the bees threaten the speaker with loss of sovereign control over meaning. She oscillates between the positions of master and slave, oppressor and victim; between fantasies of despotic power which mimic and caricature the authority of a 'Caesar' ('They can die, I need feed them nothing, I am the owner') and of escape from vengeful forces through metamorphosis and disguise, assuming the 'petticoats of the cherry' or a 'moon suit and funeral veil'.

Throughout these poems, the speaker is alternately attracted and repelled by the implications of being 'in control' ('Stings'). In 'Stings' she is again cast as the beekeeper's apprentice, learning how to operate the 'honey machine' which will 'work without thinking | Opening in spring, like an industrious virgin'. Here, however, the threat emanates less from the emblematic male figure than from the female, domestic collectivity of the worker bees or 'winged, unmiraculous women', who would turn the speaker into a 'drudge'. The dreamlike logic of 'Stings' produces a splitting of the father-beekeeper figure; it pits beekeeper and female apprentice as equivocal allies against an intrusive 'third person', a false beekeeper and 'scapegoat' who provokes the fury of the bees. This surrealist triangulation is inscribed within a logic of wish fulfillment or fantasized revenge. The punitive stinging of the interloper is followed by the climactic revelation of the Queen Bee:

They thought death was worth it, but I
Have a self to recover, a queen.
Is she dead, is she sleeping?
Where has she been,
With her lion-red body, her wings of glass?

Now she is flying
More terrible than she ever was, red
Scar in the sky, red comet—
Over the engine that killed her—
The mausoleum, the wax house.

These lines have often been read as announcing a moment of mythic rebirth, and the triumphant flight of the Queen Bee, escaping from her enclosure in 'the mausoleum, the wax house' , does indeed recall the apocalyptic-destructive power of other iconic female apparitions in Plath's work: the Clytemnestra figure in 'Purdah', the red- haired avenging demon of 'Lady Lazarus', and 'God's lioness' in 'Ariel'. Yet the 'terrible' power of the Queen Bee is deceptive; in spite of her 'lion-red body', her flight relies on the fragile mechanism of 'wings of glass', and the image of the 'red | Scar in the sky' suggests the vulnerability of a wounded, stigmatic 'I' rather than a triumphant affirmation of selfhood. The Queen Bee is in any case a highly equivocal totem of female power; she is a mere instrument of the hive's survival, and to that extent reinforces a mythic view of femininity as grounded in unchanging laws of nature. It is a masculine figure, the beekeeper, who exploits and regulates the labour and raw materials of the hive, and the fertility of the Queen Bee, for the production of a commodity. In 'The Swarm', the beekeeper who manoeuvres the bees into a new hive is likened to Napoleon, the prototypical dictator; the bees become armies which undergo self-immolation at his command:

How instructive this is!
The dumb, banded bodies
Walking the plank draped with Mother France's upholstery
Into a new mausoleum,
An ivory palace, a crotch pine.

The myth of maternity, like that of charismatic leadership, is enlisted in the service of nationalist and imperial ideology; Through such myths, the poem implies, the totalitarian state entwines itself with the affective life of its subjects and becomes 'the honeycomb of their dream'. Napoleon, whose imperial motif was the bee, and who kept bees during his exile at St Helena, is a figure who holds an ambiguous fascination for the speaker; in a draft of the poem, he is addressed as 'My Napoleon'. Although she ridicules the totalitarian dream which sees the world as mere plunder ('0 Europe! O ton of honey!'), her schadenfreude implicates her in Napoleon's will for power.

In the Bee Poems, equivocal attempts to imagine a female collectivity are intercut with fantasies of individual martyrdom, usurpation, and revenge. The last poem of the sequence, 'Wintering', celebrates the female hive's powers of survival and its expulsion of 'the blunt, clumsy stumblers, the boors' when they have performed their limited function. But the dimension of protofeminist allegory announced by the trope of the matriarchal community remains essentially tentative and undeveloped, less a conclusion than a question. Rather, Plath's use of beekeeping as the unifying metaphor of the sequence insists on the materiality of writing as social practice. The text appears as the product of social as well as individual energies. In an ironic rewriting of her New Critical apprenticeship (which saw the poem as self-referring verbal microcosm or autotelic object), what emerges from the Bee Poems is a view of the poetic text as at once psychically and historically overdetermined. Plath's earlier rewriting of de Chirico's 'metaphysical' style represented a key moment in her theatre of mourning. While the Bee Poems also draw on the resources of surrealism, they resist the psychological determinism of the earlier de Chiricoesque landscapes for a more dynamic vision of the relation between the psychic and the figurative. Their emphasis is less on the fatalistic daughter-in-mourning scenario of 'The Colossus', 'Electra', and 'The Beekeeper's Daughter', than on the rhetorical manipulation and reinvention of such transferential scenarios as a means of imagining the possibilities of change and metamorphosis. At the same time, all myths of power, whether individual or collective, are seen as fissured by internal contradictions and therefore as ultimately self-defeating.

The Bee Poems represent the most complex and sustained instance of the oracular metaphor through which, as we have seen, Plath explores the technical resources of her craft and the range of possibilities available to her as a poetic initiate. The encounter with the 'oracle', in its various guises, combines a mythic return to the origins of poetic voice with the seductions of a pre-existent law or tradition, as in the fantasy of power gained through sacrificial victimhood. Yet Plath's struggle for poetic authority, and her revision of her modernist precursors, cannot be seen as a teleological movement culminating in a mythic moment of self-realization. Although the oracle is always linked with scenes of instruction and discipleship, its burden, from the outset, is the return of the repressed. The social, psychic, and above all linguistic energies which sustain the pedagogical transmission of authority are also capable of overwhelming or interrupting it. For Plath, the very terms of selfhood remain, as I shall argue in the next chapter, entangled with a figurative 'other'.