Written by
Kahlil Gibran |
Part One
The power of charity sows deep in my heart, and I reap and gather the wheat in bundles and give them to the hungry.
My soul gives life to the grapevine and I press its bunches and give the juice to the thirsty.
Heaven fills my lamp with oil and I place it at my window to direct the stranger through the dark.
I do all these things because I live in them; and if destiny should tie my hands and prevent me from so doing, then death would be my only desire. For I am a poet, and if I cannot give, I shall refuse to receive.
Humanity rages like a tempest, but I sigh in silence for I know the storm must pass away while a sigh goes to God.
Human kinds cling to earthly things, but I seek ever to embrace the torch of love so it will purify me by its fire and sear inhumanity from my heart.
Substantial things deaden a man without suffering; love awakens him with enlivening pains.
Humans are divided into different clans and tribes, and belong to countries and towns. But I find myself a stranger to all communities and belong to no settlement. The universe is my country and the human family is my tribe.
Men are weak, and it is sad that they divide amongst themselves. The world is narrow and it is unwise to cleave it into kingdoms, empires, and provinces.
Human kinds unite themselves one to destroy the temples of the soul, and they join hands to build edifices for earthly bodies. I stand alone listening to the voice of hope in my deep self saying, "As love enlivens a man's heart with pain, so ignorance teaches him the way of knowledge." Pain and ignorance lead to great joy and knowledge because the Supreme Being has created nothing vain under the sun.
Part Two
I have a yearning for my beautiful country, and I love its people because of their misery. But if my people rose, stimulated by plunder and motivated by what they call "patriotic spirit" to murder, and invaded my neighbor's country, then upon the committing of any human atrocity I would hate my people and my country.
I sing the praise of my birthplace and long to see the home of my children; but if the people in that home refused to shelter and feed the needy wayfarer, I would convert my praise into anger and my longing to forgetfulness. My inner voice would say, "The house that does not comfort the need is worthy of naught by destruction."
I love my native village with some of my love for my country; and I love my country with part of my love for the earth, all of which is my country; and I love the earth will all of myself because it is the haven of humanity, the manifest spirit of God.
Humanity is the spirit of the Supreme Being on earth, and that humanity is standing amidst ruins, hiding its nakedness behind tattered rags, shedding tears upon hollow cheeks, and calling for its children with pitiful voice. But the children are busy singing their clan's anthem; they are busy sharpening the swords and cannot hear the cry of their mothers.
Humanity appeals to its people but they listen not. Were one to listen, and console a mother by wiping her tears, other would say, "He is weak, affected by sentiment."
Humanity is the spirit of the Supreme Being on earth, and that Supreme Being preaches love and good-will. But the people ridicule such teachings. The Nazarene Jesus listened, and crucifixion was his lot; Socrates heard the voice and followed it, and he too fell victim in body. The followers of The Nazarene and Socrates are the followers of Deity, and since people will not kill them, they deride them, saying, "Ridicule is more bitter than killing."
Jerusalem could not kill The Nazarene, nor Athens Socrates; they are living yet and shall live eternally. Ridicule cannot triumph over the followers of Deity. They live and grow forever.
Part Three
Thou art my brother because you are a human, and we both are sons of one Holy Spirit; we are equal and made of the same earth.
You are here as my companion along the path of life, and my aid in understanding the meaning of hidden Truth. You are a human, and, that fact sufficing, I love you as a brother. You may speak of me as you choose, for Tomorrow shall take you away and will use your talk as evidence for his judgment, and you shall receive justice.
You may deprive me of whatever I possess, for my greed instigated the amassing of wealth and you are entitled to my lot if it will satisfy you.
You may do unto me whatever you wish, but you shall not be able to touch my Truth.
You may shed my blood and burn my body, but you cannot kill or hurt my spirit.
You may tie my hands with chains and my feet with shackles, and put me in the dark prison, but who shall not enslave my thinking, for it is free, like the breeze in the spacious sky.
You are my brother and I love you. I love you worshipping in your church, kneeling in your temple, and praying in your mosque. You and I and all are children of one religion, for the varied paths of religion are but the fingers of the loving hand of the Supreme Being, extended to all, offering completeness of spirit to all, anxious to receive all.
I love you for your Truth, derived from your knowledge; that Truth which I cannot see because of my ignorance. But I respect it as a divine thing, for it is the deed of the spirit. Your Truth shall meet my Truth in the coming world and blend together like the fragrance of flowers and becoming one whole and eternal Truth, perpetuating and living in the eternity of Love and Beauty.
I love you because you are weak before the strong oppressor, and poor before the greedy rich. For these reasons I shed tears and comfort you; and from behind my tears I see you embraced in the arms of Justice, smiling and forgiving your persecutors. You are my brother and I love you.
Part Four
You are my brother, but why are you quarreling with me? Why do you invade my country and try to subjugate me for the sake of pleasing those who are seeking glory and authority?
Why do you leave your wife and children and follow Death to the distant land for the sake of those who buy glory with your blood, and high honor with your mother's tears?
Is it an honor for a man to kill his brother man? If you deem it an honor, let it be an act of worship, and erect a temple to Cain who slew his brother Abel.
Is self-preservation the first law of Nature? Why, then, does Greed urge you to self-sacrifice in order only to achieve his aim in hurting your brothers? Beware, my brother, of the leader who says, "Love of existence obliges us to deprive the people of their rights!" I say unto you but this: protecting others' rights is the noblest and most beautiful human act; if my existence requires that I kill others, then death is more honorable to me, and if I cannot find someone to kill me for the protection of my honor, I will not hesitate to take my life by my own hands for the sake of Eternity before Eternity comes.
Selfishness, my brother, is the cause of blind superiority, and superiority creates clanship, and clanship creates authority which leads to discord and subjugation.
The soul believes in the power of knowledge and justice over dark ignorance; it denies the authority that supplies the swords to defend and strengthen ignorance and oppression - that authority which destroyed Babylon and shook the foundation of Jerusalem and left Rome in ruins. It is that which made people call criminals great mean; made writers respect their names; made historians relate the stories of their inhumanity in manner of praise.
The only authority I obey is the knowledge of guarding and acquiescing in the Natural Law of Justice.
What justice does authority display when it kills the killer? When it imprisons the robber? When it descends on a neighborhood country and slays its people? What does justice think of the authority under which a killer punishes the one who kills, and a thief sentences the one who steals?
You are my brother, and I love you; and Love is justice with its full intensity and dignity. If justice did not support my love for you, regardless of your tribe and community, I would be a deceiver concealing the ugliness of selfishness behind the outer garment of pure love.
Conclusion
My soul is my friend who consoles me in misery and distress of life. He who does not befriend his soul is an enemy of humanity, and he who does not find human guidance within himself will perish desperately. Life emerges from within, and derives not from environs.
I came to say a word and I shall say it now. But if death prevents its uttering, it will be said tomorrow, for tomorrow never leaves a secret in the book of eternity.
I came to live in the glory of love and the light of beauty, which are the reflections of God. I am here living, and the people are unable to exile me from the domain of life for they know I will live in death. If they pluck my eyes I will hearken to the murmers of love and the songs of beauty.
If they close my ears I will enjoy the touch of the breeze mixed with the incebse of love and the fragrance of beauty.
If they place me in a vacuum, I will live together with my soul, the child of love and beauty.
I came here to be for all and with all, and what I do today in my solitude will be echoed by tomorrow to the people.
What I say now with one heart will be said tomorrow by many hearts
|
Written by
John Wilmot |
Were I - who to my cost already am
One of those strange, prodigious creatures, man -
A spirit free to choose for my own share
What sort of flesh and blood I pleased to wear,
I'd be a dog, a monkey, or a bear,
Or anything but that vain animal,
Who is so proud of being rational.
His senses are too gross; and he'll contrive
A sixth, to contradict the other five;
And before certain instinct will prefer
Reason, which fifty times for one does err.
Reason, an ignis fatuus of the mind,
Which leaving light of nature, sense, behind,
Pathless and dangerous wand'ring ways it takes,
Through Error's fenny bogs and thorny brakes;
Whilst the misguided follower climbs with pain
Mountains of whimsey's, heaped in his own brain;
Stumbling from thought to thought, falls headlong down,
Into Doubt's boundless sea where, like to drown,
Books bear him up awhile, and make him try
To swim with bladders of Philosophy;
In hopes still to o'ertake the escaping light;
The vapour dances, in his dancing sight,
Till spent, it leaves him to eternal night.
Then old age and experience, hand in hand,
Lead him to death, make him to understand,
After a search so painful, and so long,
That all his life he has been in the wrong:
Huddled In dirt the reasoning engine lies,
Who was so proud, so witty, and so wise.
Pride drew him in, as cheats their bubbles catch,
And made him venture; to be made a wretch.
His wisdom did has happiness destroy,
Aiming to know that world he should enjoy;
And Wit was his vain, frivolous pretence
Of pleasing others, at his own expense.
For wits are treated just like common whores,
First they're enjoyed, and then kicked out of doors;
The pleasure past, a threatening doubt remains,
That frights th' enjoyer with succeeding pains:
Women and men of wit are dangerous tools,
And ever fatal to admiring fools.
Pleasure allures, and when the fops escape,
'Tis not that they're beloved, but fortunate,
And therefore what they fear, at heart they hate:
But now, methinks some formal band and beard
Takes me to task; come on sir, I'm prepared:
"Then by your Favour, anything that's writ
Against this jibing, jingling knack called Wit
Likes me abundantly: but you take care
Upon this point not to be too severe.
Perhaps my Muse were fitter for this part,
For I profess I can be very smart
On Wit, which I abhor with all my heart;
I long to lash it in some sharp essay,
But your grand indiscretion bids me stay,
And turns my tide of ink another way.
What rage Torments in your degenerate mind,
To make you rail at reason, and mankind
Blessed glorious man! To whom alone kind heaven
An everlasting soul hath freely given;
Whom his great maker took such care to make,
That from himself he did the image take;
And this fair frame in shining reason dressed,
To dignify his nature above beast.
Reason, by whose aspiring influence
We take a flight beyond material sense,
Dive into mysteries, then soaring pierce
The flaming limits of the universe,
Search heaven and hell, Find out what's acted there,
And give the world true grounds of hope and fear."
Hold mighty man, I cry, all this we know,
From the pathetic pen of Ingelo;
From Patrlck's Pilgrim, Sibbes' Soliloquies,
And 'tis this very reason I despise,
This supernatural gift that makes a mite
Think he's an image of the infinite;
Comparing his short life, void of all rest,
To the eternal, and the ever-blessed.
This busy, pushing stirrer-up of doubt,
That frames deep mysteries, then finds them out;
Filling with frantic crowds of thinking fools
The reverend bedlam's, colleges and schools;
Borne on whose wings each heavy sot can pierce
The limits of the boundless universe;
So charming ointments make an old witch fly,
And bear a crippled carcass through the sky.
'Tis the exalted power whose business lies
In nonsense and impossibilities.
This made a whimsical philosopher
Before the spacious world his tub prefer,
And we have modern cloistered coxcombs, who
Retire to think 'cause they have nought to do.
But thoughts are given for action's government;
Where action ceases, thought's impertinent:
Our sphere of action is life's happiness,
And he that thinks beyond thinks like an ass.
Thus, whilst against false reasoning I inveigh.
I own right reason, which I would obey:
That reason which distinguishes by sense,
And gives us rules of good and ill from thence;
That bounds desires. with a reforming will
To keep 'em more in vigour, not to kill. -
Your reason hinders, mine helps to enjoy,
Renewing appetites yours would destroy.
My reason is my friend, yours is a cheat,
Hunger calls out, my reason bids me eat;
Perversely. yours your appetite does mock:
This asks for food, that answers, 'what's o'clock'
This plain distinction, sir, your doubt secures,
'Tis not true reason I despise, but yours.
Thus I think reason righted, but for man,
I'll ne'er recant, defend him if you can:
For all his pride, and his philosophy,
'Tis evident: beasts are in their own degree
As wise at least, and better far than he.
Those creatures are the wisest who attain. -
By surest means. the ends at which they aim.
If therefore Jowler finds and kills the hares,
Better than Meres supplies committee chairs;
Though one's a statesman, th' other but a hound,
Jowler in justice would be wiser found.
You see how far man's wisdom here extends.
Look next if human nature makes amends;
Whose principles are most generous and just,
- And to whose morals you would sooner trust:
Be judge yourself, I'll bring it to the test,
Which is the basest creature, man or beast
Birds feed on birds, beasts on each other prey,
But savage man alone does man betray:
Pressed by necessity; they kill for food,
Man undoes man, to do himself no good.
With teeth and claws, by nature armed, they hunt
Nature's allowance, to supply their want.
But man, with smiles, embraces. friendships. Praise,
Inhumanely his fellow's life betrays;
With voluntary pains works his distress,
Not through necessity, but wantonness.
For hunger or for love they bite, or tear,
Whilst wretched man is still in arms for fear.
For fear he arms, and is of arms afraid:
From fear, to fear, successively betrayed.
Base fear, the source whence his best passions came.
His boasted honour, and his dear-bought fame.
The lust of power, to whom he's such a slave,
And for the which alone he dares be brave;
To which his various projects are designed,
Which makes him generous, affable, and kind.
For which he takes such pains to be thought wise,
And screws his actions, in a forced disguise;
Leads a most tedious life in misery,
Under laborious, mean hypocrisy.
Look to the bottom of his vast design,
Wherein man's wisdom, power, and glory join:
The good he acts. the ill he does endure.
'Tis all from fear, to make himself secure.
Merely for safety after fame they thirst,
For all men would be cowards if they durst.
And honesty's against all common sense,
Men must be knaves, 'tis in their own defence.
Mankind's dishonest: if you think it fair
Among known cheats to play upon the square,
You'll be undone.
Nor can weak truth your reputation save,
The knaves will all agree to call you knave.
Wronged shall he live, insulted o'er, oppressed,
Who dares be less a villain than the rest.
Thus sir, you see what human nature craves,
Most men are cowards, all men should be knaves;
The difference lies, as far as I can see.
Not in the thing itself, but the degree;
And all the subject matter of debate
Is only, who's a knave of the first rate
All this with indignation have I hurled
At the pretending part of the proud world,
Who, swollen with selfish vanity, devise,
False freedoms, holy cheats, and formal lies,
Over their fellow slaves to tyrannise.
But if in Court so just a man there be,
(In Court, a just man - yet unknown to me)
Who does his needful flattery direct
Not to oppress and ruin, but protect:
Since flattery, which way soever laid,
Is still a tax: on that unhappy trade.
If so upright a statesman you can find,
Whose passions bend to his unbiased mind,
Who does his arts and policies apply
To raise his country, not his family;
Nor while his pride owned avarice withstands,
Receives close bribes, from friends corrupted hands.
Is there a churchman who on God relies
Whose life, his faith and doctrine justifies
Not one blown up, with vain prelatic pride,
Who for reproofs of sins does man deride;
Whose envious heart makes preaching a pretence
With his obstreperous, saucy eloquence,
To chide at kings, and rail at men of sense;
Who from his pulpit vents more peevlsh lies,
More bitter railings, scandals, calumnies,
Than at a gossiping are thrown about
When the good wives get drunk, and then fall out.
None of that sensual tribe, whose talents lie
In avarice, pride, sloth, and gluttony.
Who hunt good livings; but abhor good lives,
Whose lust exalted, to that height arrives,
They act adultery with their own wives.
And ere a score of years completed be,
Can from the loftiest pulpit proudly see,
Half a large parish their own progeny.
Nor doting bishop, who would be adored
For domineering at the Council board;
A greater fop, in business at fourscore,
Fonder of serious toys, affected more,
Than the gay, glittering fool at twenty proves,
With all his noise, his tawdry clothes and loves.
But a meek, humble man, of honest sense,
Who preaching peace does practise continence;
Whose pious life's a proof he does believe
Mysterious truths which no man can conceive.
If upon Earth there dwell such god-like men,
I'll here recant my paradox to them,
Adores those shrines of virtue, homage pay,
And with the rabble world their laws obey.
If such there are, yet grant me this at least,
Man differs more from man than man from beast.
|
Written by
Jonathan Swift |
To the Priest, on Observing how most Men mistake their own Talents
When beasts could speak (the learned say,
They still can do so ev'ry day),
It seems, they had religion then,
As much as now we find in men.
It happen'd, when a plague broke out
(Which therefore made them more devout),
The king of brutes (to make it plain,
Of quadrupeds I only mean)
By proclamation gave command,
That ev'ry subject in the land
Should to the priest confess their sins;
And thus the pious wolf begins:
"Good father, I must own with shame,
That often I have been to blame:
I must confess, on Friday last,
Wretch that I was! I broke my fast:
But I defy the basest tongue
To prove I did my neighbour wrong;
Or ever went to seek my food
By rapine, theft, or thirst of blood."
The ass, approaching next, confess'd
That in his heart he lov'd a jest:
A wag he was, he needs must own,
And could not let a dunce alone:
Sometimes his friend he would not spare,
And might perhaps be too severe:
But yet, the worst that could be said,
He was a wit both born and bred;
And, if it be a sin or shame,
Nature alone must bear the blame:
One fault he hath, is sorry for't,
His ears are half a foot too short;
Which could he to the standard bring,
He'd show his face before the King:
Then for his voice, there's none disputes
That he's the nightingale of brutes.
The swine with contrite heart allow'd,
His shape and beauty made him proud:
In diet was perhaps too nice,
But gluttony was ne'er his vice:
In ev'ry turn of life content,
And meekly took what fortune sent:
Inquire through all the parish round,
A better neighbour ne'er was found:
His vigilance might some displease;
'Tis true he hated sloth like peas.
The mimic ape began his chatter,
How evil tongues his life bespatter:
Much of the cens'ring world complain'd,
Who said, his gravity was feign'd:
Indeed, the strictness of his morals
Engag'd him in a hundred quarrels:
He saw, and he was griev'd to see't,
His zeal was sometimes indiscreet:
He found his virtues too severe
For our corrupted times to bear:
Yet, such a lewd licentious age
Might well excuse a Stoic's rage.
The goat advanc'd with decent pace;
And first excus'd his youthful face;
Forgiveness begg'd that he appear'd
('Twas nature's fault) without a beard.
'Tis true, he was not much inclin'd
To fondness for the female kind;
Not, as his enemies object,
From chance, or natural defect;
Not by his frigid constitution,
But through a pious resolution;
For he had made a holy vow
Of chastity as monks do now;
Which he resolv'd to keep for ever hence,
As strictly too, as doth his Reverence.
Apply the tale, and you shall find,
How just it suits with human kind.
Some faults we own: but, can you guess?
Why?--virtues carried to excess,
Wherewith our vanity endows us,
Though neither foe nor friend allows us.
The lawyer swears, you may rely on't,
He never squeez'd a needy client;
And this he makes his constant rule,
For which his brethren call him fool:
His conscience always was so nice,
He freely gave the poor advice;
By which he lost, he may affirm,
A hundred fees last Easter term.
While others of the learned robe
Would break the patience of a Job;
No pleader at the bar could match
His diligence and quick dispatch;
Ne'er kept a cause, he well may boast,
Above a term or two at most.
The cringing knave, who seeks a place
Without success, thus tells his case:
Why should he longer mince the matter?
He fail'd because he could not flatter;
He had not learn'd to turn his coat,
Nor for a party give his vote:
His crime he quickly understood;
Too zealous for the nation's good:
He found the ministers resent it,
Yet could not for his heart repent it.
The chaplain vows he cannot fawn,
Though it would raise him to the lawn:
He pass'd his hours among his books;
You find it in his meagre looks:
He might, if he were worldly wise,
Preferment get and spare his eyes:
But own'd he had a stubborn spirit,
That made him trust alone in merit:
Would rise by merit to promotion;
Alas! a mere chimeric notion.
The doctor, if you will believe him,
Confess'd a sin; and God forgive him!
Call'd up at midnight, ran to save
A blind old beggar from the grave:
But see how Satan spreads his snares;
He quite forgot to say his prayers.
He cannot help it for his heart
Sometimes to act the parson's part:
Quotes from the Bible many a sentence,
That moves his patients to repentance:
And, when his med'cines do no good,
Supports their minds with heav'nly food,
At which, however well intended,
He hears the clergy are offended;
And grown so bold behind his back,
To call him hypocrite and quack.
In his own church he keeps a seat;
Says grace before and after meat;
And calls, without affecting airs,
His household twice a day to prayers.
He shuns apothecaries' shops;
And hates to cram the sick with slops:
He scorns to make his art a trade;
Nor bribes my lady's fav'rite maid.
Old nurse-keepers would never hire
To recommend him to the squire;
Which others, whom he will not name,
Have often practis'd to their shame.
The statesman tells you with a sneer,
His fault is to be too sincere;
And, having no sinister ends,
Is apt to disoblige his friends.
The nation's good, his master's glory,
Without regard to Whig or Tory,
Were all the schemes he had in view;
Yet he was seconded by few:
Though some had spread a hundred lies,
'Twas he defeated the Excise.
'Twas known, though he had borne aspersion,
That standing troops were his aversion:
His practice was, in ev'ry station,
To serve the King, and please the nation.
Though hard to find in ev'ry case
The fittest man to fill a place:
His promises he ne'er forgot,
But took memorials on the spot:
His enemies, for want of charity,
Said he affected popularity:
'Tis true, the people understood,
That all he did was for their good;
Their kind affections he has tried;
No love is lost on either side.
He came to Court with fortune clear,
Which now he runs out ev'ry year:
Must, at the rate that he goes on,
Inevitably be undone:
Oh! if his Majesty would please
To give him but a writ of ease,
Would grant him licence to retire,
As it hath long been his desire,
By fair accounts it would be found,
He's poorer by ten thousand pound.
He owns, and hopes it is no sin,
He ne'er was partial to his kin;
He thought it base for men in stations
To crowd the Court with their relations;
His country was his dearest mother,
And ev'ry virtuous man his brother;
Through modesty or awkward shame
(For which he owns himself to blame),
He found the wisest man he could,
Without respect to friends or blood;
Nor ever acts on private views,
When he hath liberty to choose.
The sharper swore he hated play,
Except to pass an hour away:
And well he might; for, to his cost,
By want of skill he always lost;
He heard there was a club of cheats,
Who had contriv'd a thousand feats;
Could change the stock, or cog a die,
And thus deceive the sharpest eye:
Nor wonder how his fortune sunk,
His brothers fleece him when he's drunk.
I own the moral not exact;
Besides, the tale is false in fact;
And so absurd, that could I raise up
From fields Elysian fabling Aesop;
I would accuse him to his face
For libelling the four-foot race.
Creatures of ev'ry kind but ours
Well comprehend their natural pow'rs;
While we, whom reason ought to sway,
Mistake our talents ev'ry day.
The ass was never known so stupid
To act the part of Tray or Cupid;
Nor leaps upon his master's lap,
There to be strok'd, and fed with pap,
As Aesop would the world persuade;
He better understands his trade:
Nor comes, whene'er his lady whistles;
But carries loads, and feeds on thistles.
Our author's meaning, I presume, is
A creature bipes et implumis;
Wherein the moralist design'd
A compliment on human kind:
For here he owns, that now and then
Beasts may degenerate into men.
|
Written by
Walt Whitman |
1
MANHATTAN’S streets I saunter’d, pondering,
On time, space, reality—on such as these, and abreast with them, prudence.
2
After all, the last explanation remains to be made about prudence;
Little and large alike drop quietly aside from the prudence that suits immortality.
The Soul is of itself;
All verges to it—all has reference to what ensues;
All that a person does, says, thinks, is of consequence;
Not a move can a man or woman make, that affects him or her in a day, month, any part of
the
direct
life-time, or the hour of death, but the same affects him or her onward afterward through
the
indirect life-time.
3
The indirect is just as much as the direct,
The spirit receives from the body just as much as it gives to the body, if not more.
Not one word or deed—not venereal sore, discoloration, privacy of the onanist,
putridity
of
gluttons or rum-drinkers, peculation, cunning, betrayal, murder, seduction, prostitution,
but
has
results beyond death, as really as before death.
4
Charity and personal force are the only investments worth anything.
No specification is necessary—all that a male or female does, that is vigorous,
benevolent,
clean, is so much profit to him or her, in the unshakable order of the universe, and
through
the
whole scope of it forever.
5
Who has been wise, receives interest,
Savage, felon, President, judge, farmer, sailor, mechanic, literat, young, old, it is the
same,
The interest will come round—all will come round.
Singly, wholly, to affect now, affected their time, will forever affect all of the past,
and
all of
the present, and all of the future,
All the brave actions of war and peace,
All help given to relatives, strangers, the poor, old, sorrowful, young children, widows,
the
sick,
and to shunn’d persons,
All furtherance of fugitives, and of the escape of slaves,
All self-denial that stood steady and aloof on wrecks, and saw others fill the seats of
the
boats,
All offering of substance or life for the good old cause, or for a friend’s sake, or
opinion’s sake,
All pains of enthusiasts, scoff’d at by their neighbors,
All the limitless sweet love and precious suffering of mothers,
All honest men baffled in strifes recorded or unrecorded,
All the grandeur and good of ancient nations whose fragments we inherit,
All the good of the dozens of ancient nations unknown to us by name, date, location,
All that was ever manfully begun, whether it succeeded or no,
All suggestions of the divine mind of man, or the divinity of his mouth, or the shaping of
his
great
hands;
All that is well thought or said this day on any part of the globe—or on any of the
wandering
stars, or on any of the fix’d stars, by those there as we are here;
All that is henceforth to be thought or done by you, whoever you are, or by any one;
These inure, have inured, shall inure, to the identities from which they sprang, or shall
spring.
6
Did you guess anything lived only its moment?
The world does not so exist—no parts palpable or impalpable so exist;
No consummation exists without being from some long previous consummation—and that
from
some
other,
Without the farthest conceivable one coming a bit nearer the beginning than any.
7
Whatever satisfies Souls is true;
Prudence entirely satisfies the craving and glut of Souls;
Itself only finally satisfies the Soul;
The Soul has that measureless pride which revolts from every lesson but its own.
8
Now I give you an inkling;
Now I breathe the word of the prudence that walks abreast with time, space, reality,
That answers the pride which refuses every lesson but its own.
What is prudence, is indivisible,
Declines to separate one part of life from every part,
Divides not the righteous from the unrighteous, or the living from the dead,
Matches every thought or act by its correlative,
Knows no possible forgiveness, or deputed atonement,
Knows that the young man who composedly peril’d his life and lost it, has done
exceedingly
well
for himself without doubt,
That he who never peril’d his life, but retains it to old age in riches and ease, has
probably
achiev’d nothing for himself worth mentioning;
Knows that only that person has really learn’d, who has learn’d to prefer
results,
Who favors Body and Soul the same,
Who perceives the indirect assuredly following the direct,
Who in his spirit in any emergency whatever neither hurries or, avoids death.
|
Written by
John Ashbery |
Just when I thought there wasn't room enough
for another thought in my head, I had this great idea--
call it a philosophy of life, if you will.Briefly,
it involved living the way philosophers live,
according to a set of principles. OK, but which ones?
That was the hardest part, I admit, but I had a
kind of dark foreknowledge of what it would be like.
Everything, from eating watermelon or going to the bathroom
or just standing on a subway platform, lost in thought
for a few minutes, or worrying about rain forests,
would be affected, or more precisely, inflected
by my new attitude.I wouldn't be preachy,
or worry about children and old people, except
in the general way prescribed by our clockwork universe.
Instead I'd sort of let things be what they are
while injecting them with the serum of the new moral climate
I thought I'd stumbled into, as a stranger
accidentally presses against a panel and a bookcase slides back,
revealing a winding staircase with greenish light
somewhere down below, and he automatically steps inside
and the bookcase slides shut, as is customary on such occasions.
At once a fragrance overwhelms him--not saffron, not lavender,
but something in between.He thinks of cushions, like the one
his uncle's Boston bull terrier used to lie on watching him
quizzically, pointed ear-tips folded over. And then the great rush
is on.Not a single idea emerges from it.It's enough
to disgust you with thought.But then you remember something
William James
wrote in some book of his you never read--it was fine, it had the
fineness,
the powder of life dusted over it, by chance, of course, yet
still looking
for evidence of fingerprints. Someone had handled it
even before he formulated it, though the thought was his and
his alone.
It's fine, in summer, to visit the seashore.
There are lots of little trips to be made.
A grove of fledgling aspens welcomes the traveler.Nearby
are the public toilets where weary pilgrims have carved
their names and addresses, and perhaps messages as well,
messages to the world, as they sat
and thought about what they'd do after using the toilet
and washing their hands at the sink, prior to stepping out
into the open again.Had they been coaxed in by principles,
and were their words philosophy, of however crude a sort?
I confess I can move no farther along this train of thought--
something's blocking it.Something I'm
not big enough to see over.Or maybe I'm frankly scared.
What was the matter with how I acted before?
But maybe I can come up with a compromise--I'll let
things be what they are, sort of.In the autumn I'll put up jellies
and preserves, against the winter cold and futility,
and that will be a human thing, and intelligent as well.
I won't be embarrassed by my friends' dumb remarks,
or even my own, though admittedly that's the hardest part,
as when you are in a crowded theater and something you say
riles the spectator in front of you, who doesn't even like the idea
of two people near him talking together. Well he's
got to be flushed out so the hunters can have a crack at him--
this thing works both ways, you know. You can't always
be worrying about others and keeping track of yourself
at the same time.That would be abusive, and about as much fun
as attending the wedding of two people you don't know.
Still, there's a lot of fun to be had in the gaps between ideas.
That's what they're made for!Now I want you to go out there
and enjoy yourself, and yes, enjoy your philosophy of life, too.
They don't come along every day. Look out!There's a big one...
|
Written by
John Trumbull |
Ye ancient Maids, who ne'er must prove
The early joys of youth and love,
Whose names grim Fate (to whom 'twas given,
When marriages were made in heaven)
Survey'd with unrelenting scowl,
And struck them from the muster-roll;
Or set you by, in dismal sort,
For wintry bachelors to court;
Or doom'd to lead your faded lives,
Heirs to the joys of former wives;
Attend! nor fear in state forlorn,
To shun the pointing hand of scorn,
Attend, if lonely age you dread,
And wish to please, or wish to wed.
When beauties lose their gay appearance,
And lovers fall from perseverance,
When eyes grow dim and charms decay,
And all your roses fade away,
First know yourselves; lay by those airs,
Which well might suit your former years,
Nor ape in vain the childish mien,
And airy follies of sixteen.
We pardon faults in youth's gay flow,
While beauty prompts the cheek to glow,
While every glance has power to warm,
And every turn displays a charm,
Nor view a spot in that fair face,
Which smiles inimitable grace.
But who, unmoved with scorn, can see
The grey coquette's affected glee,
Her ambuscading tricks of art
To catch the beau's unthinking heart,
To check th' assuming fopling's vows,
The bridling frown of wrinkled brows;
Those haughty airs of face and mind,
Departed beauty leaves behind.
Nor let your sullen temper show
Spleen louring on the envious brow,
The jealous glance of rival rage,
The sourness and the rust of age.
With graceful ease, avoid to wear
The gloom of disappointed care:
And oh, avoid the sland'rous tongue,
By malice tuned, with venom hung,
That blast of virtue and of fame,
That herald to the court of shame;
Less dire the croaking raven's throat,
Though death's dire omens swell the note.
Contented tread the vale of years,
Devoid of malice, guilt and fears;
Let soft good humour, mildly gay,
Gild the calm evening of your day,
And virtue, cheerful and serene,
In every word and act be seen.
Virtue alone with lasting grace,
Embalms the beauties of the face,
Instructs the speaking eye to glow,
Illumes the cheek and smooths the brow,
Bids every look the heart engage,
Nor fears the wane of wasting age.
Nor think these charms of face and air,
The eye so bright, the form so fair,
This light that on the surface plays,
Each coxcomb fluttering round its blaze,
Whose spell enchants the wits of beaux,
The only charms, that heaven bestows.
Within the mind a glory lies,
O'erlook'd and dim to vulgar eyes;
Immortal charms, the source of love,
Which time and lengthen'd years improve,
Which beam, with still increasing power,
Serene to life's declining hour;
Then rise, released from earthly cares,
To heaven, and shine above the stars.
Thus might I still these thoughts pursue,
The counsel wise, and good, and true,
In rhymes well meant and serious lay,
While through the verse in sad array,
Grave truths in moral garb succeed:
Yet who would mend, for who would read?
But when the force of precept fails,
A sad example oft prevails.
Beyond the rules a sage exhibits,
Thieves heed the arguments of gibbets,
And for a villain's quick conversion,
A pillory can outpreach a parson.
To thee, Eliza, first of all,
But with no friendly voice I call.
Advance with all thine airs sublime,
Thou remnant left of ancient time!
Poor mimic of thy former days,
Vain shade of beauty, once in blaze!
We view thee, must'ring forth to arms
The veteran relics of thy charms;
The artful leer, the rolling eye,
The trip genteel, the heaving sigh,
The labour'd smile, of force too weak,
Low dimpling in th' autumnal cheek,
The sad, funereal frown, that still
Survives its power to wound or kill;
Or from thy looks, with desperate rage,
Chafing the sallow hue of age,
And cursing dire with rueful faces,
The repartees of looking-glasses.
Now at tea-table take thy station,
Those shambles vile of reputation,
Where butcher'd characters and stale
Are day by day exposed for sale:
Then raise the floodgates of thy tongue,
And be the peal of scandal rung;
While malice tunes thy voice to rail,
And whispering demons prompt the tale--
Yet hold thy hand, restrain thy passion,
Thou cankerworm of reputation;
Bid slander, rage and envy cease,
For one short interval of peace;
Let other's faults and crimes alone,
Survey thyself and view thine own;
Search the dark caverns of thy mind,
Or turn thine eyes and look behind:
For there to meet thy trembling view,
With ghastly form and grisly hue,
And shrivel'd hand, that lifts sublime
The wasting glass and scythe of Time,
A phantom stands: his name is Age;
Ill-nature following as his page.
While bitter taunts and scoffs and jeers,
And vexing cares and torturing fears,
Contempt that lifts the haughty eye,
And unblest solitude are nigh;
While conscious pride no more sustains,
Nor art conceals thine inward pains,
And haggard vengeance haunts thy name,
And guilt consigns thee o'er to shame,
Avenging furies round thee wait,
And e'en thy foes bewail thy fate.
But see, with gentler looks and air,
Sophia comes. Ye youths beware!
Her fancy paints her still in prime,
Nor sees the moving hand of time;
To all her imperfections blind,
Hears lovers sigh in every wind,
And thinks her fully ripen'd charms,
Like Helen's, set the world in arms.
Oh, save it but from ridicule,
How blest the state, to be a fool!
The bedlam-king in triumph shares
The bliss of crowns, without the cares;
He views with pride-elated mind,
His robe of tatters trail behind;
With strutting mien and lofty eye,
He lifts his crabtree sceptre high;
Of king's prerogative he raves,
And rules in realms of fancied slaves.
In her soft brain, with madness warm,
Thus airy throngs of lovers swarm.
She takes her glass; before her eyes
Imaginary beauties rise;
Stranger till now, a vivid ray
Illumes each glance and beams like day;
Till furbish'd every charm anew,
An angel steps abroad to view;
She swells her pride, assumes her power,
And bids the vassal world adore.
Indulge thy dream. The pictured joy
No ruder breath should dare destroy;
No tongue should hint, the lover's mind
Was ne'er of virtuoso-kind,
Through all antiquity to roam
For what much fairer springs at home.
No wish should blast thy proud design;
The bliss of vanity be thine.
But while the subject world obey,
Obsequious to thy sovereign sway,
Thy foes so feeble and so few,
With slander what hadst thou to do?
What demon bade thine anger rise?
What demon glibb'd thy tongue with lies?
What demon urged thee to provoke
Avenging satire's deadly stroke?
Go, sink unnoticed and unseen,
Forgot, as though thou ne'er hadst been.
Oblivion's long projected shade
In clouds hangs dismal o'er thy head.
Fill the short circle of thy day,
Then fade from all the world away;
Nor leave one fainting trace behind,
Of all that flutter'd once and shined;
The vapoury meteor's dancing light
Deep sunk and quench'd in endless night
|
Written by
John Wilmot |
Well Sir, 'tis granted, I said Dryden's Rhimes,
Were stoln, unequal, nay dull many times:
What foolish Patron, is there found of his,
So blindly partial, to deny me this?
But that his Plays, Embroider'd up and downe,
With Witt, and Learning, justly pleas'd the Towne,
In the same paper, I as freely owne:
Yet haveing this allow'd, the heavy Masse,
That stuffs up his loose Volumes must not passe:
For by that Rule, I might as well admit,
Crownes tedious Scenes, for Poetry, and Witt.
'Tis therefore not enough, when your false Sense
Hits the false Judgment of an Audience
Of Clapping-Fooles, assembling a vast Crowd
'Till the throng'd Play-House, crack with the dull Load;
Tho' ev'n that Tallent, merrits in some sort,
That can divert the Rabble and the Court:
Which blundring Settle, never cou'd attaine,
And puzling Otway, labours at in vaine.
But within due proportions, circumscribe
What e're you write; that with a flowing Tyde,
The Stile, may rise, yet in its rise forbeare,
With uselesse Words, t'oppresse the wearyed Eare:
Here be your Language lofty, there more light,
Your Rethorick, with your Poetry, unite:
For Elegance sake, sometimes alay the force
Of Epethets; 'twill soften the discourse;
A Jeast in Scorne, poynts out, and hits the thing,
More home, than the Morosest Satyrs Sting.
Shakespeare, and Johnson, did herein excell,
And might in this be Immitated well;
Whom refin'd Etheridge, Coppys not at all,
But is himself a Sheere Originall:
Nor that Slow Drudge, in swift Pindarique straines,
Flatman, who Cowley imitates with paines,
And rides a Jaded Muse, whipt with loose Raines.
When Lee, makes temp'rate Scipio, fret and Rave,
And Haniball, a whineing Am'rous Slave;
I laugh, and wish the hot-brain'd Fustian Foole,
In Busbys hands, to be well lasht at Schoole.
Of all our Moderne Witts, none seemes to me,
Once to have toucht upon true Comedy,
But hasty Shadwell, and slow Witcherley.
Shadwells unfinisht workes doe yet impart,
Great proofes of force of Nature, none of Art.
With just bold Stroakes, he dashes here and there,
Shewing great Mastery with little care;
And scornes to varnish his good touches o're,
To make the Fooles, and Women, praise 'em more.
But Witcherley, earnes hard, what e're he gaines,
He wants noe Judgment, nor he spares noe paines;
He frequently excells, and at the least,
Makes fewer faults, than any of the best.
Waller, by Nature for the Bayes design'd,
With force, and fire, and fancy unconfin'd,
In Panigericks does Excell Mankind:
He best can turne, enforce, and soften things,
To praise great Conqu'rours, or to flatter Kings.
For poynted Satyrs, I wou'd Buckhurst choose,
The best good Man, with the worst Natur'd Muse:
For Songs, and Verses, Mannerly Obscene,
That can stirr Nature up, by Springs unseene,
And without forceing blushes, warme the Queene:
Sidley, has that prevailing gentle Art,
That can with a resistlesse Charme impart,
The loosest wishes to the Chastest Heart,
Raise such a Conflict, kindle such a ffire
Betwixt declineing Virtue, and desire,
Till the poor Vanquisht Maid, dissolves away,
In Dreames all Night, in Sighs, and Teares, all Day.
Dryden, in vaine, try'd this nice way of Witt,
For he, to be a tearing Blade thought fit,
But when he wou'd be sharp, he still was blunt,
To friske his frollique fancy, hed cry ****;
Wou'd give the Ladyes, a dry Bawdy bob,
And thus he got the name of Poet Squab:
But to be just, twill to his praise be found,
His Excellencies, more than faults abound.
Nor dare I from his Sacred Temples teare,
That Lawrell, which he best deserves to weare.
But does not Dryden find ev'n Johnson dull?
Fletcher, and Beaumont, uncorrect, and full
Of Lewd lines as he calls em? Shakespeares Stile
Stiffe, and Affected? To his owne the while
Allowing all the justnesse that his Pride,
Soe Arrogantly, had to these denyd?
And may not I, have leave Impartially
To search, and Censure, Drydens workes, and try,
If those grosse faults, his Choyce Pen does Commit
Proceed from want of Judgment, or of Witt.
Of if his lumpish fancy does refuse,
Spirit, and grace to his loose slatterne Muse?
Five Hundred Verses, ev'ry Morning writ,
Proves you noe more a Poet, than a Witt.
Such scribling Authors, have beene seene before,
Mustapha, the English Princesse, Forty more,
Were things perhaps compos'd in Half an Houre.
To write what may securely stand the test
Of being well read over Thrice oat least
Compare each Phrase, examin ev'ry Line,
Weigh ev'ry word, and ev'ry thought refine;
Scorne all Applause the Vile Rout can bestow,
And be content to please those few, who know.
Canst thou be such a vaine mistaken thing
To wish thy Workes might make a Play-house ring,
With the unthinking Laughter, and poor praise
Of Fopps, and Ladys, factious for thy Plays?
Then send a cunning Friend to learne thy doome,
From the shrew'd Judges in the Drawing-Roome.
I've noe Ambition on that idle score,
But say with Betty Morice, heretofore
When a Court-Lady, call'd her Buckleys Whore,
I please one Man of Witt, am proud on't too,
Let all the Coxcombs, dance to bed to you.
Shou'd I be troubled when the Purblind Knight
Who squints more in his Judgment, than his sight,
Picks silly faults, and Censures what I write?
Or when the poor-fed Poets of the Towne
For Scrapps, and Coach roome cry my Verses downe?
I loath the Rabble, 'tis enough for me,
If Sidley, Shadwell, Shepherd, Witcherley,
Godolphin, Buttler, Buckhurst, Buckingham,
And some few more, whom I omit to name
Approve my Sense, I count their Censure Fame.
|
Written by
R S Thomas |
Iago Prytherch his name, though, be it allowed,
Just an ordinary man of the bald Welsh hills,
Who pens a few sheep in a gap of cloud.
Docking mangels, chipping the green skin
From the yellow bones with a half-witted grin
Of satisfaction, or churning the crude earth
To a stiff sea of clods that glint in the wind—
So are his days spent, his spittled mirth
Rarer than the sun that cracks the cheeks
Of the gaunt sky perhaps once in a week.
And then at night see him fixed in his chair
Motionless, except when he leans to gob in the fire.
There is something frightening in the vacancy of his mind.
His clothes, sour with years of sweat
And animal contact, shock the refined,
But affected, sense with their stark naturalness.
Yet this is your prototype, who, season by season
Against siege of rain and the wind's attrition,
Preserves his stock, an impregnable fortress
Not to be stormed, even in death's confusion.
Remember him, then, for he, too, is a winner of wars,
Enduring like a tree under the curious stars.
|
Written by
Marge Piercy |
That afternoon the dream of the toads
rang through the elms by Little River
and affected the thoughts of men,
though they were not conscious that
they heard it.--Henry Thoreau
The dream of toads: we rarely
credit what we consider lesser
life with emotions big as ours,
but we are easily distracted,
abstracted. People sit nibbling
before television's flicker watching
ghosts chase balls and each other
while the skunk is out risking grisly
death to cross the highway to mate;
while the fox scales the wire fence
where it knows the shotgun lurks
to taste the sweet blood of a hen.
Birds are greedy little bombs
bursting to give voice to appetite.
I had a cat who died of love.
Dogs trail their masters across con-
tinents. We are far too busy
to be starkly simple in passion.
We will never dream the intense
wet spring lust of the toads.
|
Written by
Hilaire Belloc |
Who was cursed with the Sin of Pride, and Became a Boot-Black.
Godolphin Horne was Nobly Born;
He held the Human Race in Scorn,
And lived with all his Sisters where
His father lived, in Berkeley Square.
And oh! The Lad was Deathly Proud!
He never shook your Hand or Bowed,
But merely smirked and nodded thus:
How perfectly ridiculous!
Alas! That such Affected Tricks
Should flourish in a Child of Six!
(For such was Young Godolphin's age).
Just then, the Court required a Page,
Whereat the Lord High Chamberlain
(The Kindest and the Best of Men),
He went good-naturedly and took
A perfectly enormous Book
Called People Qualified to Be
Attendant on His Majesty,
And murmured, as he scanned the list
(To see that no one should be missed),
"There's William Coutts has got the Flu,
And Billy Higgs would never do,
And Guy de Vere is far too young,
And ... wasn't D'Alton's father hung?
And as for Alexander Byng!-...
I think I know the kind of thing,
A Churchman, cleanly, nobly born,
Come, let us say Godolphin Horne?"
But hardly had he said the word
When Murmurs of Dissent were heard.
The King of Iceland's Eldest Son
Said, "Thank you! I am taking none!"
The Aged Duchess of Athlone
Remarked, in her sub-acid tone,
"I doubt if He is what we need!"
With which the Bishops all agreed;
And even Lady Mary Flood
(So kind, and oh! So really good)
Said, "No! He wouldn't do at all,
He'd make us feel a lot too small."
The Chamberlain said, "Well, well, well!
No doubt you're right. One cannot tell!"
He took his Gold and Diamond Pen
And scratched Godolphin out again.
So now Godolphin is the Boy
Who Blacks the Boots at the Savoy.
|