Written by
Marianne Moore |
This institution,
perhaps one should say enterprise
out of respect for which
one says one need not change one's mind
about a thing one has believed in,
requiring public promises
of one's intention
to fulfill a private obligation:
I wonder what Adam and Eve
think of it by this time,
this firegilt steel
alive with goldenness;
how bright it shows --
"of circular traditions and impostures,
committing many spoils,"
requiring all one's criminal ingenuity
to avoid!
Psychology which explains everything
explains nothing
and we are still in doubt.
Eve: beautiful woman --
I have seen her
when she was so handsome
she gave me a start,
able to write simultaneously
in three languages --
English, German and French
and talk in the meantime;
equally positive in demanding a commotion
and in stipulating quiet:
"I should like to be alone;"
to which the visitor replies,
"I should like to be alone;
why not be alone together?"
Below the incandescent stars
below the incandescent fruit,
the strange experience of beauty;
its existence is too much;
it tears one to pieces
and each fresh wave of consciousness
is poison.
"See her, see her in this common world,"
the central flaw
in that first crystal-fine experiment,
this amalgamation which can never be more
than an interesting possibility,
describing it
as "that strange paradise
unlike flesh, gold, or stately buildings,
the choicest piece of my life:
the heart rising
in its estate of peace
as a boat rises
with the rising of the water;"
constrained in speaking of the serpent --
that shed snakeskin in the history of politeness
not to be returned to again --
that invaluable accident
exonerating Adam.
And he has beauty also;
it's distressing -- the O thou
to whom, from whom,
without whom nothing -- Adam;
"something feline,
something colubrine" -- how true!
a crouching mythological monster
in that Persian miniature of emerald mines,
raw silk -- ivory white, snow white,
oyster white and six others --
that paddock full of leopards and giraffes --
long lemonyellow bodies
sown with trapezoids of blue.
Alive with words,
vibrating like a cymbal
touched before it has been struck,
he has prophesied correctly --
the industrious waterfall,
"the speedy stream
which violently bears all before it,
at one time silent as the air
and now as powerful as the wind."
"Treading chasms
on the uncertain footing of a spear,"
forgetting that there is in woman
a quality of mind
which is an instinctive manifestation
is unsafe,
he goes on speaking
in a formal, customary strain
of "past states," the present state,
seals, promises,
the evil one suffered,
the good one enjoys,
hell, heaven,
everything convenient
to promote one's joy."
There is in him a state of mind
by force of which,
perceiving what it was not
intended that he should,
"he experiences a solemn joy
in seeing that he has become an idol."
Plagued by the nightingale
in the new leaves,
with its silence --
not its silence but its silences,
he says of it:
"It clothes me with a shirt of fire."
"He dares not clap his hands
to make it go on
lest it should fly off;
if he does nothing, it will sleep;
if he cries out, it will not understand."
Unnerved by the nightingale
and dazzled by the apple,
impelled by "the illusion of a fire
effectual to extinguish fire,"
compared with which
the shining of the earth
is but deformity -- a fire
"as high as deep as bright as broad
as long as life itself,"
he stumbles over marriage,
"a very trivial object indeed"
to have destroyed the attitude
in which he stood --
the ease of the philosopher
unfathered by a woman.
Unhelpful Hymen!
"a kind of overgrown cupid"
reduced to insignificance
by the mechanical advertising
parading as involuntary comment,
by that experiment of Adam's
with ways out but no way in --
the ritual of marriage,
augmenting all its lavishness;
its fiddle-head ferns,
lotus flowers, opuntias, white dromedaries,
its hippopotamus --
nose and mouth combined
in one magnificent hopper,
"the crested screamer --
that huge bird almost a lizard,"
its snake and the potent apple.
He tells us
that "for love
that will gaze an eagle blind,
that is like a Hercules
climbing the trees
in the garden of the Hesperides,
from forty-five to seventy
is the best age,"
commending it
as a fine art, as an experiment,
a duty or as merely recreation.
One must not call him ruffian
nor friction a calamity --
the fight to be affectionate:
"no truth can be fully known
until it has been tried
by the tooth of disputation."
The blue panther with black eyes,
the basalt panther with blue eyes,
entirely graceful --
one must give them the path --
the black obsidian Diana
who "darkeneth her countenance
as a bear doth,
causing her husband to sigh,"
the spiked hand
that has an affection for one
and proves it to the bone,
impatient to assure you
that impatience is the mark of independence
not of bondage.
"Married people often look that way" --
"seldom and cold, up and down,
mixed and malarial
with a good day and bad."
"When do we feed?"
We occidentals are so unemotional,
we quarrel as we feed;
one's self is quite lost,
the irony preserved
in "the Ahasuerus t?te ? t?te banquet"
with its "good monster, lead the way,"
with little laughter
and munificence of humor
in that quixotic atmosphere of frankness
in which "Four o'clock does not exist
but at five o'clock
the ladies in their imperious humility
are ready to receive you";
in which experience attests
that men have power
and sometimes one is made to feel it.
He says, "what monarch would not blush
to have a wife
with hair like a shaving-brush?
The fact of woman
is not `the sound of the flute
but every poison.'"
She says, "`Men are monopolists
of stars, garters, buttons
and other shining baubles' --
unfit to be the guardians
of another person's happiness."
He says, "These mummies
must be handled carefully --
`the crumbs from a lion's meal,
a couple of shins and the bit of an ear';
turn to the letter M
and you will find
that `a wife is a coffin,'
that severe object
with the pleasing geometry
stipulating space and not people,
refusing to be buried
and uniquely disappointing,
revengefully wrought in the attitude
of an adoring child
to a distinguished parent."
She says, "This butterfly,
this waterfly, this nomad
that has `proposed
to settle on my hand for life.' --
What can one do with it?
There must have been more time
in Shakespeare's day
to sit and watch a play.
You know so many artists are fools."
He says, "You know so many fools
who are not artists."
The fact forgot
that "some have merely rights
while some have obligations,"
he loves himself so much,
he can permit himself
no rival in that love.
She loves herself so much,
she cannot see herself enough --
a statuette of ivory on ivory,
the logical last touch
to an expansive splendor
earned as wages for work done:
one is not rich but poor
when one can always seem so right.
What can one do for them --
these savages
condemned to disaffect
all those who are not visionaries
alert to undertake the silly task
of making people noble?
This model of petrine fidelity
who "leaves her peaceful husband
only because she has seen enough of him" --
that orator reminding you,
"I am yours to command."
"Everything to do with love is mystery;
it is more than a day's work
to investigate this science."
One sees that it is rare --
that striking grasp of opposites
opposed each to the other, not to unity,
which in cycloid inclusiveness
has dwarfed the demonstration
of Columbus with the egg --
a triumph of simplicity --
that charitive Euroclydon
of frightening disinterestedness
which the world hates,
admitting:
"I am such a cow,
if I had a sorrow,
I should feel it a long time;
I am not one of those
who have a great sorrow
in the morning
and a great joy at noon;"
which says: "I have encountered it
among those unpretentious
proteg?s of wisdom,
where seeming to parade
as the debater and the Roman,
the statesmanship
of an archaic Daniel Webster
persists to their simplicity of temper
as the essence of the matter:
`Liberty and union
now and forever;'
the book on the writing-table;
the hand in the breast-pocket."
|
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
Edward Estlin (E E) Cummings |
Humanity i love you
because you would rather black the boots of
success than enquire whose soul dangles from his
watch-chain which would be embarrassing for both
parties and because you
unflinchingly applaud all
songs containing the words country home and
mother when sung at the old howard
Humanity i love you because
when you're hard up you pawn your
intelligence to buy a drink and when
you're flush pride keeps
you from the pawn shops and
because you are continually committing
nuisances but more
especially in your own house
Humanity i love you because you
are perpetually putting the secret of
life in your pants and forgetting
it's there and sitting down
on it
and because you are
forever making poems in the lap
of death Humanity
i hate you
|
Written by
Christopher Marlowe |
1 On Hellespont, guilty of true love's blood,
2 In view and opposite two cities stood,
3 Sea-borderers, disjoin'd by Neptune's might;
4 The one Abydos, the other Sestos hight.
5 At Sestos Hero dwelt; Hero the fair,
6 Whom young Apollo courted for her hair,
7 And offer'd as a dower his burning throne,
8 Where she could sit for men to gaze upon.
9 The outside of her garments were of lawn,
10 The lining purple silk, with gilt stars drawn;
11 Her wide sleeves green, and border'd with a grove,
12 Where Venus in her naked glory strove
13 To please the careless and disdainful eyes
14 Of proud Adonis, that before her lies;
15 Her kirtle blue, whereon was many a stain,
16 Made with the blood of wretched lovers slain.
17 Upon her head she ware a myrtle wreath,
18 From whence her veil reach'd to the ground beneath;
19 Her veil was artificial flowers and leaves,
20 Whose workmanship both man and beast deceives;
21 Many would praise the sweet smell as she past,
22 When 'twas the odour which her breath forth cast;
23 And there for honey bees have sought in vain,
24 And beat from thence, have lighted there again.
25 About her neck hung chains of pebble-stone,
26 Which lighten'd by her neck, like diamonds shone.
27 She ware no gloves; for neither sun nor wind
28 Would burn or parch her hands, but, to her mind,
29 Or warm or cool them, for they took delight
30 To play upon those hands, they were so white.
31 Buskins of shells, all silver'd, used she,
32 And branch'd with blushing coral to the knee;
33 Where sparrows perch'd, of hollow pearl and gold,
34 Such as the world would wonder to behold:
35 Those with sweet water oft her handmaid fills,
36 Which as she went, would chirrup through the bills.
37 Some say, for her the fairest Cupid pin'd,
38 And looking in her face, was strooken blind.
39 But this is true; so like was one the other,
40 As he imagin'd Hero was his mother;
41 And oftentimes into her bosom flew,
42 About her naked neck his bare arms threw,
43 And laid his childish head upon her breast,
44 And with still panting rock'd there took his rest.
45 So lovely-fair was Hero, Venus' nun,
46 As Nature wept, thinking she was undone,
47 Because she took more from her than she left,
48 And of such wondrous beauty her bereft:
49 Therefore, in sign her treasure suffer'd wrack,
50 Since Hero's time hath half the world been black.
51 Amorous Leander, beautiful and young
52 (Whose tragedy divine Mus?us sung),
53 Dwelt at Abydos; since him dwelt there none
54 For whom succeeding times make greater moan.
55 His dangling tresses, that were never shorn,
56 Had they been cut, and unto Colchos borne,
57 Would have allur'd the vent'rous youth of Greece
58 To hazard more than for the golden fleece.
59 Fair Cynthia wish'd his arms might be her sphere;
60 Grief makes her pale, because she moves not there.
61 His body was as straight as Circe's wand;
62 Jove might have sipt out nectar from his hand.
63 Even as delicious meat is to the taste,
64 So was his neck in touching, and surpast
65 The white of Pelops' shoulder: I could tell ye,
66 How smooth his breast was, and how white his belly;
67 And whose immortal fingers did imprint
68 That heavenly path with many a curious dint
69 That runs along his back; but my rude pen
70 Can hardly blazon forth the loves of men,
71 Much less of powerful gods: let it suffice
72 That my slack Muse sings of Leander's eyes;
73 Those orient cheeks and lips, exceeding his
74 That leapt into the water for a kiss
75 Of his own shadow, and, despising many,
76 Died ere he could enjoy the love of any.
77 Had wild Hippolytus Leander seen,
78 Enamour'd of his beauty had he been.
79 His presence made the rudest peasant melt,
80 That in the vast uplandish country dwelt;
81 The barbarous Thracian soldier, mov'd with nought,
82 Was mov'd with him, and for his favour sought.
83 Some swore he was a maid in man's attire,
84 For in his looks were all that men desire,--
85 A pleasant smiling cheek, a speaking eye,
86 A brow for love to banquet royally;
87 And such as knew he was a man, would say,
88 "Leander, thou art made for amorous play;
89 Why art thou not in love, and lov'd of all?
90 Though thou be fair, yet be not thine own thrall."
91 The men of wealthy Sestos every year,
92 For his sake whom their goddess held so dear,
93 Rose-cheek'd Adonis, kept a solemn feast.
94 Thither resorted many a wandering guest
95 To meet their loves; such as had none at all
96 Came lovers home from this great festival;
97 For every street, like to a firmament,
98 Glister'd with breathing stars, who, where they went,
99 Frighted the melancholy earth, which deem'd
100 Eternal heaven to burn, for so it seem'd
101 As if another Pha{"e}ton had got
102 The guidance of the sun's rich chariot.
103 But far above the loveliest, Hero shin'd,
104 And stole away th' enchanted gazer's mind;
105 For like sea-nymphs' inveigling harmony,
106 So was her beauty to the standers-by;
107 Nor that night-wandering, pale, and watery star
108 (When yawning dragons draw her thirling car
109 From Latmus' mount up to the gloomy sky,
110 Where, crown'd with blazing light and majesty,
111 She proudly sits) more over-rules the flood
112 Than she the hearts of those that near her stood.
113 Even as when gaudy nymphs pursue the chase,
114 Wretched Ixion's shaggy-footed race,
115 Incens'd with savage heat, gallop amain
116 From steep pine-bearing mountains to the plain,
117 So ran the people forth to gaze upon her,
118 And all that view'd her were enamour'd on her.
119 And as in fury of a dreadful fight,
120 Their fellows being slain or put to flight,
121 Poor soldiers stand with fear of death dead-strooken,
122 So at her presence all surpris'd and tooken,
123 Await the sentence of her scornful eyes;
124 He whom she favours lives; the other dies.
125 There might you see one sigh, another rage,
126 And some, their violent passions to assuage,
127 Compile sharp satires; but, alas, too late,
128 For faithful love will never turn to hate.
129 And many, seeing great princes were denied,
130 Pin'd as they went, and thinking on her, died.
131 On this feast-day--O cursed day and hour!--
132 Went Hero thorough Sestos, from her tower
133 To Venus' temple, where unhappily,
134 As after chanc'd, they did each other spy.
135 So fair a church as this had Venus none:
136 The walls were of discolour'd jasper-stone,
137 Wherein was Proteus carved; and over-head
138 A lively vine of green sea-agate spread,
139 Where by one hand light-headed Bacchus hung,
140 And with the other wine from grapes out-wrung.
141 Of crystal shining fair the pavement was;
142 The town of Sestos call'd it Venus' glass:
143 There might you see the gods in sundry shapes,
144 Committing heady riots, incest, rapes:
145 For know, that underneath this radiant flower
146 Was Danae's statue in a brazen tower,
147 Jove slyly stealing from his sister's bed,
148 To dally with Idalian Ganimed,
149 And for his love Europa bellowing loud,
150 And tumbling with the rainbow in a cloud;
151 Blood-quaffing Mars heaving the iron net,
152 Which limping Vulcan and his Cyclops set;
153 Love kindling fire, to burn such towns as Troy,
154 Sylvanus weeping for the lovely boy
155 That now is turn'd into a cypress tree,
156 Under whose shade the wood-gods love to be.
157 And in the midst a silver altar stood:
158 There Hero, sacrificing turtles' blood,
159 Vail'd to the ground, veiling her eyelids close;
160 And modestly they opened as she rose.
161 Thence flew Love's arrow with the golden head;
162 And thus Leander was enamoured.
163 Stone-still he stood, and evermore he gazed,
164 Till with the fire that from his count'nance blazed
165 Relenting Hero's gentle heart was strook:
166 Such force and virtue hath an amorous look.
167 It lies not in our power to love or hate,
168 For will in us is over-rul'd by fate.
169 When two are stript, long ere the course begin,
170 We wish that one should lose, the other win;
171 And one especially do we affect
172 Of two gold ingots, like in each respect:
173 The reason no man knows, let it suffice,
174 What we behold is censur'd by our eyes.
175 Where both deliberate, the love is slight:
176 Who ever lov'd, that lov'd not at first sight?
|
Written by
Sylvia Plath |
The tulips are too excitable, it is winter here.
Look how white everything is, how quiet, how snowed-in
I am learning peacefulness, lying by myself quietly
As the light lies on these white walls, this bed, these hands.
I am nobody; I have nothing to do with explosions.
I have given my name and my day-clothes up to the nurses
And my history to the anaesthetist and my body to surgeons.
They have propped my head between the pillow and the sheet-cuff
Like an eye between two white lids that will not shut.
Stupid pupil, it has to take everything in.
The nurses pass and pass, they are no trouble,
They pass the way gulls pass inland in their white caps,
Doing things with their hands, one just the same as another,
So it is impossible to tell how many there are.
My body is a pebble to them, they tend it as water
Tends to the pebbles it must run over, smoothing them gently.
They bring me numbness in their bright needles, they bring me sleep.
Now I have lost myself I am sick of baggage ----
My patent leather overnight case like a black pillbox,
My husband and child smiling out of the family photo;
Their smiles catch onto my skin, little smiling hooks.
I have let things slip, a thirty-year-old cargo boat
Stubbornly hanging on to my name and address.
They have swabbed me clear of my loving associations.
Scared and bare on the green plastic-pillowed trolley
I watched my teaset, my bureaus of linen, my books
Sink out of sight, and the water went over my head.
I am a nun now, I have never been so pure.
I didn't want any flowers, I only wanted
To lie with my hands turned up and be utterly empty.
How free it is, you have no idea how free ----
The peacefulness is so big it dazes you,
And it asks nothing, a name tag, a few trinkets.
It is what the dead close on, finally; I imagine them
Shutting their mouths on it, like a Communion tablet.
The tulips are too red in the first place, they hurt me.
Even through the gift paper I could hear them breathe
Lightly, through their white swaddlings, like an awful baby.
Their redness talks to my wound, it corresponds.
They are subtle: they seem to float, though they weigh me down,
Upsetting me with their sudden tongues and their colour,
A dozen red lead sinkers round my neck.
Nobody watched me before, now I am watched.
The tulips turn to me, and the window behind me
Where once a day the light slowly widens and slowly thins,
And I see myself, flat, ridiculous, a cut-paper shadow
Between the eye of the sun and the eyes of the tulips,
And I hve no face, I have wanted to efface myself.
The vivid tulips eat my oxygen.
Before they came the air was calm enough,
Coming and going, breath by breath, without any fuss.
Then the tulips filled it up like a loud noise.
Now the air snags and eddies round them the way a river
Snags and eddies round a sunken rust-red engine.
They concentrate my attention, that was happy
Playing and resting without committing itself.
The walls, also, seem to be warming themselves.
The tulips should be behind bars like dangerous animals;
They are opening like the mouth of some great African cat,
And I am aware of my heart: it opens and closes
Its bowl of red blooms out of sheer love of me.
The water I taste is warm and salt, like the sea,
And comes from a country far away as health.
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Written by
Ogden Nash |
It is common knowledge to every schoolboy and even every Bachelor of Arts,
That all sin is divided into two parts.
One kind of sin is called a sin of commission, and that is very important,
And it is what you are doing when you are doing something you ortant,
And the other kind of sin is just the opposite and is called a sin of omission
and is equally bad in the eyes of all right-thinking people, from
Billy Sunday to Buddha,
And it consists of not having done something you shuddha.
I might as well give you my opinion of these two kinds of sin as long as,
in a way, against each other we are pitting them,
And that is, don't bother your head about the sins of commission because
however sinful, they must at least be fun or else you wouldn't be
committing them.
It is the sin of omission, the second kind of sin,
That lays eggs under your skin.
The way you really get painfully bitten
Is by the insurance you haven't taken out and the checks you haven't added up
the stubs of and the appointments you haven't kept and the bills you
haven't paid and the letters you haven't written.
Also, about sins of omission there is one particularly painful lack of beauty,
Namely, it isn't as though it had been a riotous red-letter day or night every
time you neglected to do your duty;
You didn't get a wicked forbidden thrill
Every time you let a policy lapse or forget to pay a bill;
You didn't slap the lads in the tavern on the back and loudly cry Whee,
Let's all fail to write just one more letter before we go home, and this round
of unwritten letters is on me.
No, you never get any fun
Out of things you haven't done,
But they are the things that I do not like to be amid,
Because the suitable things you didn't do give you a lot more trouble than the
unsuitable things you did.
The moral is that it is probably better not to sin at all, but if some kind of
sin you must be pursuing,
Well, remember to do it by doing rather than by not doing.
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Written by
Edgar Lee Masters |
After I had attended lectures
At our Chautauqua, and studied French
For twenty years, committing the grammar
Almost by heart,
I thought I'd take a trip to Paris
To give my culture a final polish.
So I went to Peoria for a passport --
(Thomas Rhodes was on the train that morning.)
And there the clerk of the district Court
Made me swear to support and defend
The constitution -- yes, even me --
Who couldn't defend or support it at all!
And what do you think? That very morning
The Federal Judge, in the very next room
To the room where I took the oath,
Decided the constitution
Exempted Rhodes from paying taxes
For the water works of Spoon River!
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Written by
John Milton |
XIII
To Mr. H. Lawes, on his Aires.
Harry whose tuneful and well measur'd Song
First taught our English Musick how to span
Words with just note and accent, not to scan
With Midas Ears, committing short and long;
Thy worth and skill exempts thee from the throng,
With praise enough for Envy to look wan;
To after age thou shalt be writ the man,
That with smooth aire couldst humor best our tongue
Thou honour'st Verse, and Verse must send her wing
To honour thee, the Priest of Phoebus Quire
That tun'st their happiest lines in Hymn or Story
Dante shall give Fame leave to set thee higher
Then his Casella, whom he woo'd to sing
Met in the milder shades of Purgatory.
Note: 9 send] lend Cambridge Autograph MS.
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Written by
John Milton |
Harry, whose tuneful and well-measured song
First taught our English music how to span
Words with just note and accent, not to scan
With Midas’ ears, committing short and long,
Thy worth and skill exempts thee from the throng,
With praise enough for Envy to look wan;
To after age thou shalt be writ the man
That with smooth air couldst humour best our tongue.
Thou honour’st Verse, and Verse must lend her wing
To honour thee, the priest of Ph?bus’ quire,
That tunest their happiest lines in hymn or story.
Dante shall give Fame leave to set thee higher
Than his Casella, whom he wooed to sing,
Met in the milder shades of Purgatory.
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Written by
Omar Khayyam |
But yesterday, at eve, I broke a china cup against a
stone. I was drunk when committing this senseless act.
This cup seemed to say to me: «I have been like thee;
thou wilt, in thy turn, be like me.»
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