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
Wystan Hugh (W H) Auden |
I sit in one of the divesOn Fifty-second StreetUncertain and afraidAs the clever hopes expireOf a low dishonest decade:Waves of anger and fearCirculate over the brightAnd darkened lands of the earth,Obsessing our private lives;The unmentionable odour of deathOffends the September night. Accurate scholarship canUnearth the whole offenceFrom Luther until nowThat has driven a culture mad,Find what occurred at Linz,What huge imago madeA psychopathic god:I and the public knowWhat all schoolchildren learn,Those to whom evil is doneDo evil in return. Exiled Thucydides knewAll that a speech can sayAbout Democracy,And what dictators do,The elderly rubbish they talkTo an apathetic grave;Analysed all in his book,The enlightenment driven away,The habit-forming pain,Mismanagement and grief:We must suffer them all again. Into this neutral airWhere blind skyscrapers useTheir full height to proclaimThe strength of Collective Man,Each language pours its vainCompetitive excuse:But who can live for longIn an euphoric dream;Out of the mirror they stare,Imperialism's faceAnd the international wrong. Faces along the barCling to their average day:The lights must never go out,The music must always play,All the conventions conspireTo make this fort assumeThe furniture of home;Lest we should see where we are,Lost in a haunted wood,Children afraid of the nightWho have never been happy or good. The windiest militant trashImportant Persons shoutIs not so crude as our wish:What mad Nijinsky wroteAbout DiaghilevIs true of the normal heart;For the error bred in the boneOf each woman and each manCraves what it cannot have,Not universal loveBut to be loved alone. From the conservative darkInto the ethical lifeThe dense commuters come,Repeating their morning vow;"I will be true to the wife,I'll concentrate more on my work,"And helpless governors wakeTo resume their compulsory game:Who can release them now,Who can reach the deaf,Who can speak for the dumb? All I have is a voiceTo undo the folded lie,The romantic lie in the brainOf the sensual man-in-the-streetAnd the lie of AuthorityWhose buildings grope the sky:There is no such thing as the StateAnd no one exists alone;Hunger allows no choiceTo the citizen or the police;We must love one another or die. Defenceless under the nightOur world in stupor lies;Yet, dotted everywhere,Ironic points of lightFlash out wherever the JustExchange their messages:May I, composed like themOf Eros and of dust,Beleaguered by the sameNegation and despair,Show an affirming flame.
|
Written by
Wystan Hugh (W H) Auden |
When there are so many we shall have to mourn,when grief has been made so public, and exposedto the critique of a whole epochthe frailty of our conscience and anguish, of whom shall we speak? For every day they dieamong us, those who were doing us some good,who knew it was never enough buthoped to improve a little by living. Such was this doctor: still at eighty he wishedto think of our life from whose unrulinessso many plausible young futureswith threats or flattery ask obedience, but his wish was denied him: he closed his eyesupon that last picture, common to us all,of problems like relatives gatheredpuzzled and jealous about our dying. For about him till the very end were stillthose he had studied, the fauna of the night,and shades that still waited to enterthe bright circle of his recognition turned elsewhere with their disappointment as hewas taken away from his life interestto go back to the earth in London,an important Jew who died in exile. Only Hate was happy, hoping to augmenthis practice now, and his dingy clientelewho think they can be cured by killingand covering the garden with ashes. They are still alive, but in a world he changedsimply by looking back with no false regrets;all he did was to rememberlike the old and be honest like children. He wasn't clever at all: he merely toldthe unhappy Present to recite the Pastlike a poetry lesson till sooneror later it faltered at the line where long ago the accusations had begun,and suddenly knew by whom it had been judged,how rich life had been and how silly,and was life-forgiven and more humble, able to approach the Future as a friendwithout a wardrobe of excuses, withouta set mask of rectitude or anembarrassing over-familiar gesture. No wonder the ancient cultures of conceitin his technique of unsettlement foresawthe fall of princes, the collapse oftheir lucrative patterns of frustration: if he succeeded, why, the Generalised Lifewould become impossible, the monolithof State be broken and preventedthe co-operation of avengers. Of course they called on God, but he went his waydown among the lost people like Dante, downto the stinking fosse where the injuredlead the ugly life of the rejected, and showed us what evil is, not, as we thought,deeds that must be punished, but our lack of faith,our dishonest mood of denial,the concupiscence of the oppressor. If some traces of the autocratic pose,the paternal strictness he distrusted, stillclung to his utterance and features,it was a protective coloration for one who'd lived among enemies so long:if often he was wrong and, at times, absurd,to us he is no more a personnow but a whole climate of opinion under whom we conduct our different lives:Like weather he can only hinder or help,the proud can still be proud but find ita little harder, the tyrant tries to make do with him but doesn't care for him much:he quietly surrounds all our habits of growthand extends, till the tired in eventhe remotest miserable duchy have felt the change in their bones and are cheeredtill the child, unlucky in his little State,some hearth where freedom is excluded,a hive whose honey is fear and worry, feels calmer now and somehow assured of escape,while, as they lie in the grass of our neglect,so many long-forgotten objectsrevealed by his undiscouraged shining are returned to us and made precious again;games we had thought we must drop as we grew up,little noises we dared not laugh at,faces we made when no one was looking. But he wishes us more than this. To be freeis often to be lonely. He would unitethe unequal moieties fracturedby our own well-meaning sense of justice, would restore to the larger the wit and willthe smaller possesses but can only usefor arid disputes, would give back tothe son the mother's richness of feeling: but he would have us remember most of allto be enthusiastic over the night,not only for the sense of wonderit alone has to offer, but also because it needs our love. With large sad eyesits delectable creatures look up and begus dumbly to ask them to follow:they are exiles who long for the future that lives in our power, they too would rejoiceif allowed to serve enlightenment like him,even to bear our cry of 'Judas',as he did and all must bear who serve it. One rational voice is dumb. Over his gravethe household of Impulse mourns one dearly loved:sad is Eros, builder of cities,and weeping anarchic Aphrodite.
|
Written by
Anne Sexton |
Like Oedipus I am losing my sight.
LIke Judas I have done my wrong.
Their punishment is over;
the shame and disgrace of it
are all used up.
But as for me,
look into my face
and you will know that crimes dropped upon me
as from a high building
and although I cannot speak of them
or explain the degrading details
I have remembered much
about Judas -
about Judas, the old and the famous -
that you overlooked.
The story of his life
is the story of mine.
I have one glass eye.
My nerves push against its painted surface
but the other one
waiting for judgement
continues to see . . .
Of course
the New Testament is very small.
Its mouth opens four times -
as out-of-date as a prehistoric monster,
yet somehow man-made
held together by pullies
like the stone jaw of a back-hoe.
It gouges out the Judaic ground,
taking its own backyard
like a virgin daughter.
And furthermore how did Judas come into it -
that Judas Iscariot,
belonging to the tribe of Reuben?
He should have tried to lift him up there!
His neck like an iron pole,
hard as Newcastle,
his heart as stiff as beeswax,
his legs swollen and unmarked,
his other limbs still growing.
All of it heavy!
That dead weight that would have been his fault
. He should have known!
In the first place who builds up such ugliness?
I think of this man saying . . .
Look! Here's the price to do it
plus the cost of the raw materials
and if it took him three or four days
to do it, then, they'd understand.
They figured it weighed enough
to support a man. They said,
fifteen stone is the approximate weight
of a thief.
Its ugliness is a matter of custom.
If there was a mistake made
then the Crucifix was constructed wrong . . .
not from the quality of the pine,
not from hanging a mirror,
not from dropping the studding or the drill
but from having an inspriation.
But Judas was not a genius
or under the auspices of an inspiration.
I don't know whether it was gold or silver.
I don't know why he betrayed him
other than his motives,
other than the avaricious and dishonest man.
And then there were the forbidden crimes,
those that were expressly foretold,
and then overlooked
and then forgotten
except by me . . .
Judas had a mother
just as I had a mother.
Oh! Honor and relish the facts!
Do not think of the intense sensation
I have as I tell you this
but think only . . .
Judas had a mother.
His mother had a dream.
Because of this dream
he was altogether managed by fate
and thus he raped her.
As a crime we hear little of this.
Also he sold his God.
|
Written by
Edwin Arlington Robinson |
“Gawaine, Gawaine, what look ye for to see,
So far beyond the faint edge of the world?
D’ye look to see the lady Vivian,
Pursued by divers ominous vile demons
That have another king more fierce than ours?
Or think ye that if ye look far enough
And hard enough into the feathery west
Ye’ll have a glimmer of the Grail itself?
And if ye look for neither Grail nor lady,
What look ye for to see, Gawaine, Gawaine?”
So Dagonet, whom Arthur made a knight
Because he loved him as he laughed at him,
Intoned his idle presence on a day
To Gawaine, who had thought himself alone,
Had there been in him thought of anything
Save what was murmured now in Camelot
Of Merlin’s hushed and all but unconfirmed
Appearance out of Brittany. It was heard
At first there was a ghost in Arthur’s palace,
But soon among the scullions and anon
Among the knights a firmer credit held
All tongues from uttering what all glances told—
Though not for long. Gawaine, this afternoon,
Fearing he might say more to Lancelot
Of Merlin’s rumor-laden resurrection
Than Lancelot would have an ear to cherish,
Had sauntered off with his imagination
To Merlin’s Rock, where now there was no Merlin
To meditate upon a whispering town
Below him in the silence.—Once he said
To Gawaine: “You are young; and that being so,
Behold the shining city of our dreams
And of our King.”—“Long live the King,” said Gawaine.—
“Long live the King,” said Merlin after him;
“Better for me that I shall not be King;
Wherefore I say again, Long live the King,
And add, God save him, also, and all kings—
All kings and queens. I speak in general.
Kings have I known that were but weary men
With no stout appetite for more than peace
That was not made for them.”—“Nor were they made
For kings,” Gawaine said, laughing.—“You are young,
Gawaine, and you may one day hold the world
Between your fingers, knowing not what it is
That you are holding. Better for you and me,
I think, that we shall not be kings.”
Gawaine,
Remembering Merlin’s words of long ago,
Frowned as he thought, and having frowned again,
He smiled and threw an acorn at a lizard:
“There’s more afoot and in the air to-day
Than what is good for Camelot. Merlin
May or may not know all, but he said well
To say to me that he would not be King.
Nor more would I be King.” Far down he gazed
On Camelot, until he made of it
A phantom town of many stillnesses,
Not reared for men to dwell in, or for kings
To reign in, without omens and obscure
Familiars to bring terror to their days;
For though a knight, and one as hard at arms
As any, save the fate-begotten few
That all acknowledged or in envy loathed,
He felt a foreign sort of creeping up
And down him, as of moist things in the dark,—
When Dagonet, coming on him unawares,
Presuming on his title of Sir Fool,
Addressed him and crooned on till he was done:
“What look ye for to see, Gawaine, Gawaine?”
“Sir Dagonet, you best and wariest
Of all dishonest men, I look through Time,
For sight of what it is that is to be.
I look to see it, though I see it not.
I see a town down there that holds a king,
And over it I see a few small clouds—
Like feathers in the west, as you observe;
And I shall see no more this afternoon
Than what there is around us every day,
Unless you have a skill that I have not
To ferret the invisible for rats.”
“If you see what’s around us every day,
You need no other showing to go mad.
Remember that and take it home with you;
And say tonight, ‘I had it of a fool—
With no immediate obliquity
For this one or for that one, or for me.’”
Gawaine, having risen, eyed the fool curiously:
“I’ll not forget I had it of a knight,
Whose only folly is to fool himself;
And as for making other men to laugh,
And so forget their sins and selves a little,
There’s no great folly there. So keep it up,
As long as you’ve a legend or a song,
And have whatever sport of us you like
Till havoc is the word and we fall howling.
For I’ve a guess there may not be so loud
A sound of laughing here in Camelot
When Merlin goes again to his gay grave
In Brittany. To mention lesser terrors,
Men say his beard is gone.”
“Do men say that?”
A twitch of an impatient weariness
Played for a moment over the lean face
Of Dagonet, who reasoned inwardly:
“The friendly zeal of this inquiring knight
Will overtake his tact and leave it squealing,
One of these days.”—Gawaine looked hard at him:
“If I be too familiar with a fool,
I’m on the way to be another fool,”
He mused, and owned a rueful qualm within him:
“Yes, Dagonet,” he ventured, with a laugh,
“Men tell me that his beard has vanished wholly,
And that he shines now as the Lord’s anointed,
And wears the valiance of an ageless youth
Crowned with a glory of eternal peace.”
Dagonet, smiling strangely, shook his head:
“I grant your valiance of a kind of youth
To Merlin, but your crown of peace I question;
For, though I know no more than any churl
Who pinches any chambermaid soever
In the King’s palace, I look not to Merlin
For peace, when out of his peculiar tomb
He comes again to Camelot. Time swings
A mighty scythe, and some day all your peace
Goes down before its edge like so much clover.
No, it is not for peace that Merlin comes,
Without a trumpet—and without a beard,
If what you say men say of him be true—
Nor yet for sudden war.”
Gawaine, for a moment,
Met then the ambiguous gaze of Dagonet,
And, making nothing of it, looked abroad
As if at something cheerful on all sides,
And back again to the fool’s unasking eyes:
“Well, Dagonet, if Merlin would have peace,
Let Merlin stay away from Brittany,”
Said he, with admiration for the man
Whom Folly called a fool: “And we have known him;
We knew him once when he knew everything.”
“He knew as much as God would let him know
Until he met the lady Vivian.
I tell you that, for the world knows all that;
Also it knows he told the King one day
That he was to be buried, and alive,
In Brittany; and that the King should see
The face of him no more. Then Merlin sailed
Away to Vivian in Broceliande,
Where now she crowns him and herself with flowers
And feeds him fruits and wines and many foods
Of many savors, and sweet ortolans.
Wise books of every lore of every land
Are there to fill his days, if he require them,
And there are players of all instruments—
Flutes, hautboys, drums, and viols; and she sings
To Merlin, till he trembles in her arms
And there forgets that any town alive
Had ever such a name as Camelot.
So Vivian holds him with her love, they say,
And he, who has no age, has not grown old.
I swear to nothing, but that’s what they say.
That’s being buried in Broceliande
For too much wisdom and clairvoyancy.
But you and all who live, Gawaine, have heard
This tale, or many like it, more than once;
And you must know that Love, when Love invites
Philosophy to play, plays high and wins,
Or low and loses. And you say to me,
‘If Merlin would have peace, let Merlin stay
Away from Brittany.’ Gawaine, you are young,
And Merlin’s in his grave.”
“Merlin said once
That I was young, and it’s a joy for me
That I am here to listen while you say it.
Young or not young, if that be burial,
May I be buried long before I die.
I might be worse than young; I might be old.”—
Dagonet answered, and without a smile:
“Somehow I fancy Merlin saying that;
A fancy—a mere fancy.” Then he smiled:
“And such a doom as his may be for you,
Gawaine, should your untiring divination
Delve in the veiled eternal mysteries
Too far to be a pleasure for the Lord.
And when you stake your wisdom for a woman,
Compute the woman to be worth a grave,
As Merlin did, and say no more about it.
But Vivian, she played high. Oh, very high!
Flutes, hautboys, drums, and viols,—and her love.
Gawaine, farewell.”
“Farewell, Sir Dagonet,
And may the devil take you presently.”
He followed with a vexed and envious eye,
And with an arid laugh, Sir Dagonet’s
Departure, till his gaunt obscurity
Was cloaked and lost amid the glimmering trees.
“Poor fool!” he murmured. “Or am I the fool?
With all my fast ascendency in arms,
That ominous clown is nearer to the King
Than I am—yet; and God knows what he knows,
And what his wits infer from what he sees
And feels and hears. I wonder what he knows
Of Lancelot, or what I might know now,
Could I have sunk myself to sound a fool
To springe a friend.… No, I like not this day.
There’s a cloud coming over Camelot
Larger than any that is in the sky,—
Or Merlin would be still in Brittany,
With Vivian and the viols. It’s all too strange.”
And later, when descending to the city,
Through unavailing casements he could hear
The roaring of a mighty voice within,
Confirming fervidly his own conviction:
“It’s all too strange, and half the world’s half crazy!”—
He scowled: “Well, I agree with Lamorak.”
He frowned, and passed: “And I like not this day.”
|
Written by
George Herbert |
Welcome dear feast of Lent: who loves not thee,
He loves not Temperance, or Authority,
But is compos'd of passion.
The Scriptures bid us fast; the Church says, now:
Give to thy Mother, what thou wouldst allow
To ev'ry Corporation.
The humble soul compos'd of love and fear
Begins at home, and lays the burden there,
When doctrines disagree,
He says, in things which use hath justly got,
I am a scandal to the Church, and not
The Church is so to me.
True Christians should be glad of an occasion
To use their temperance, seeking no evasion,
When good is seasonable;
Unless Authority, which should increase
The obligation in us, make it less,
And Power itself disable.
Besides the cleanness of sweet abstinence,
Quick thoughts and motions at a small expense,
A face not fearing light:
Whereas in fulness there are sluttish fumes,
Sour exhalations, and dishonest rheums,
Revenging the delight.
Then those same pendant profits, which the spring
And Easter intimate, enlarge the thing,
And goodness of the deed.
Neither ought other men's abuse of Lent
Spoil the good use; lest by that argument
We forfeit all our Creed.
It's true, we cannot reach Christ's forti'eth day;
Yet to go part of that religious way,
Is better than to rest:
We cannot reach our Saviour's purity;
Yet we are bid, 'Be holy ev'n as he, '
In both let's do our best.
Who goeth in the way which Christ hath gone,
Is much more sure to meet with him, than one
That travelleth by-ways:
Perhaps my God, though he be far before,
May turn and take me by the hand, and more:
May strengthen my decays.
Yet Lord instruct us to improve our fast
By starving sin and taking such repast,
As may our faults control:
That ev'ry man may revel at his door,
Not in his parlour; banqueting the poor,
And among those his soul.
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Written by
Robert Louis Stevenson |
HAIL! Childish slaves of social rules
You had yourselves a hand in making!
How I could shake your faith, ye fools,
If but I thought it worth the shaking.
I see, and pity you; and then
Go, casting off the idle pity,
In search of better, braver men,
My own way freely through the city.
My own way freely, and not yours;
And, careless of a town's abusing,
Seek real friendship that endures
Among the friends of my own choosing.
I'll choose my friends myself, do you hear?
And won't let Mrs. Grundy do it,
Tho' all I honour and hold dear
And all I hope should move me to it.
I take my old coat from the shelf -
I am a man of little breeding.
And only dress to please myself -
I own, a very strange proceeding.
I smoke a pipe abroad, because
To all cigars I much prefer it,
And as I scorn your social laws
My choice has nothing to deter it.
Gladly I trudge the footpath way,
While you and yours roll by in coaches
In all the pride of fine array,
Through all the city's thronged approaches.
O fine religious, decent folk,
In Virtue's flaunting gold and scarlet,
I sneer between two puffs of smoke, -
Give me the publican and harlot.
Ye dainty-spoken, stiff, severe
Seed of the migrated Philistian,
One whispered question in your ear -
Pray, what was Christ, if you be Christian?
If Christ were only here just now,
Among the city's wynds and gables
Teaching the life he taught us, how
Would he be welcome to your tables?
I go and leave your logic-straws,
Your former-friends with face averted,
Your petty ways and narrow laws,
Your Grundy and your God, deserted.
From your frail ark of lies, I flee
I know not where, like Noah's raven.
Full to the broad, unsounded sea
I swim from your dishonest haven.
Alone on that unsounded deep,
Poor waif, it may be I shall perish,
Far from the course I thought to keep,
Far from the friends I hoped to cherish.
It may be that I shall sink, and yet
Hear, thro' all taunt and scornful laughter,
Through all defeat and all regret,
The stronger swimmers coming after.
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Written by
William Butler Yeats |
'What have I earned for all that work,' I said,
'For all that I have done at my own charge?
The daily spite of this unmannerly town,
Where who has served the most is most defaned,
The reputation of his lifetime lost
Between the night and morning. I might have lived,
And you know well how great the longing has been,
Where every day my footfall Should have lit
In the green shadow of Ferrara wall;
Or climbed among the images of the past --
The unperturbed and courtly images --
Evening and morning, the steep street of Urbino
To where the Duchess and her people talked
The stately midnight through until they stood
In their great window looking at the dawn;
I might have had no friend that could not mix
Courtesy and passion into one like those
That saw the wicks grow yellow in the dawn;
I might have used the one substantial right
My trade allows: chosen my company,
And chosen what scenery had pleased me best.
Thereon my phoenix answered in reproof,
'The drunkards, pilferers of public funds,
All the dishonest crowd I had driven away,
When my luck changed and they dared meet my face,
Crawled from obscurity, and set upon me
Those I had served and some that I had fed;
Yet never have I, now nor any time,
Complained of the people.'
All I could reply
Was: 'You, that have not lived in thought but deed,
Can have the purity of a natural force,
But I, whose virtues are the definitions
Of the analytic mind, can neither close
The eye of the mind nor keep my tongue from speech.'
And yet, because my heart leaped at her words,
I was abashed, and now they come to mind
After nine years, I sink my head abashed.
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Written by
John Milton |
Daughter to that good Earl, one President
Of England’s Council and her Treasury,
Who lived in both unstained with gold or fee,
And left them both, more in himself content,
Till the sad breaking of that Parliament
Broke him, as that dishonest victory
At Ch?ronea, fatal to liberty,
Killed with report that old man eloquent,
Though later born than to have known the days
Wherein your father flourished, yet by you,
Madam, methinks I see him living yet:
So well your words his noble virtues praise
That all both judge you to relate them true
And to possess them, honoured Margaret.
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Written by
Carl Sandburg |
HAVE I told any man to be a liar for my sake?
Have I sold ice to the poor in summer and coal to the poor in winter for the sake of daughters who nursed brindle bull terriers and led with a leash their dogs clothed in plaid wool jackets?
Have I given any man an earful too much of my talk—or asked any man to take a snootful of booze on my account?
Have I put wool in my own ears when men tried to tell me what was good for me? Have I been a bum listener?
Have I taken dollars from the living and the unborn while I made speeches on the retributions that shadow the heels of the dishonest?
Have I done any good under cover? Or have I always put it in the show windows and the newspapers?
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