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19 pages 38 minutes read

Edna St. Vincent Millay

Conscientious Objector

Fiction | Poem | Adult | Published in 1934

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Themes

Death As Human

In “Conscientious Objector,” death is anthropomorphized, or described as if it was a human. There is one moment where death could be seen as an animal, or animal-like: When the speaker says, “With his hoof on my breast” (Line 7), the pronoun “his” can refer to both the horse that death rides and death itself. The he/him pronouns throughout the poem refer to the character of Death, whose name is capitalized. In the previous sentence, the possessive pronoun “his” in “his whip” (Line 6) clearly refers to a human, or human-like, figure who rides and whips the horse. Additionally, horses can be referred to using he/him pronouns, and the gender of the horse that death rides is not revealed before this point in the poem.

However, the rest of the poem clearly characterizes death as human. Death rides a horse and is described as a businessman. Millay describes death as having “business” (Line 3), and twice repeats the word “business”—in front of two separate locations—when it is only grammatically necessary to once include the word. Millay’s characterization of death as a businessman is developed with the diction “pay-roll” (Line 8). However, the business in which death is involved is violent. He uses violence when asking the speaker for information, which happens before she uses the word payroll. This implies a job in law enforcement, the military, or organized crime.

Death is characterized not only as human, but as a criminal or enemy. He not only uses violent tactics, such as the aforementioned whip, to get the speaker to supply locations of animals and people, but he also tries to bribe the speaker. They say, “Though he promise me much” (Line 10), they refuse to inform on the location of “any man’s door” (Line 10). He tries to hire the speaker as a “spy” (Line 11). This, in combination with Millay’s title, implies that death is a war criminal. “Conscientious Objector” is a phrase referring to someone who refuses to fight in a war because of their conscience (or morals). Another phrase for a conscientious objector is a pacifist, which Millay was for most of her life.

Millay presents Death’s need for an informant alongside descriptions of him as fallible, or in need of assistance. For instance, death could use the speaker’s help to mount his horse, but the speaker refuses to “give him a leg up” (Line 5). Also, he needs auditory and visual information. He wants the speaker to tell him things; Millay repeats the phrase “tell him” in Lines 6, 7, and 9. He also wants the speaker to “map” (Line 10) locations, which is to provide visual information. These sensory needs are contrasted with the inevitability of dying, which the speaker and other humans experience, but death does not.

Inevitability of Mortality

Alongside refusing to work for death, Millay’s speaker repeatedly acknowledges that their fate, and the fate of all humans, is to die. They twice repeat, “I shall die, but that is all I shall do for Death,” in Lines 1 and 8. This separates the individual experience of mortality from helping others to die. The continual presence of death as a part of human life is called memento mori. In other words, a memento mori is a reminder that death is inevitable. The speaker’s words function as a type of memento mori. In Millay’s poem, “shall” is an auxiliary (or modal) verb that asserts what will happen in the future; “shall” indicates certainty.

Not only is the speaker certain of their own mortality, they are certain of the mortality of the addressee, or the “you,” of the poem. The speaker addresses their “Brother” (Line 12), which can be read to mean a literal sibling, close friend, or all of humanity. The final line of the poem “Shall you be overcome” (Line 13) echoes the fate of the speaker. Everyone—all humans—will be overcome by death. Death is a natural process everyone must face. This is thematically a counterpoint, or contrast, to assisting death. While death is inevitable, the speaker refuses to be an agent of it. War, in this context, is an unnatural and unconscionable hastening of the inevitable. Death, the speaker says, is “in haste” (Line 3). While the word “shall” indicates something that will happen in the future, the temporal (time-based) implication of “haste” is to prematurely reach the moment “shall” predicts.

Life/Death Nationalism

Millay portrays life and death as different nations at war, and the speaker is loyal to life and the living. Language surrounding nationalism includes locations. For instance, the speaker resides in “the land of the living” (Line 11) and “our city” (Line 12). In the latter, the plural first-person possessive pronoun “our” refers to the speaker and their brother/friend on one level, and the brotherhood of humanity on another level. The speaker feels national pride toward this land and this city. They protect location-specific intel, such as maps and plans, from their enemy, death.

While the speaker will protect their living enemies by refusing to reveal their locations, death is characterized as the enemy of all the living. His anthropomorphism puts positions him as a leader in war, such as a high-ranking military officer trying to advance his career by gaining intel through whatever means necessary. Like human war criminals, death uses violence and bribery in his attempts to make the speaker betray their nation. In the end, all of the living will succumb to death, but loyalty to the nation of the living means not aiding death in his search for conquest and glory.

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