Written by
Ogden Nash |
One thing that literature would be greatly the better for
Would be a more restricted employment by the authors of simile and
metaphor.
Authors of all races, be they Greeks, Romans, Teutons or Celts,
Can't seem just to say that anything is the thing it is but have to
go out of their way to say that it is like something else.
What does it mean when we are told
That that Assyrian came down like a wolf on the fold?
In the first place, George Gordon Byron had enough experience
To know that it probably wasn't just one Assyrian, it was a lot of
Assyrians.
However, as too many arguments are apt to induce apoplexy and
thus hinder longevity.
We'll let it pass as one Assyrian for the sake of brevity.
Now then, this particular Assyrian, the one whose cohorts were
gleaming in purple and gold,
Just what does the poet mean when he says he came down like a
wold on the fold?
In heaven and earth more than is dreamed of in our philosophy
there are great many things.
But I don't imagine that among them there is a wolf with purple
and gold cohorts or purple and gold anythings.
No, no, Lord Byron, before I'll believe that this Assyrian was
actually like a wolf I must have some kind of proof;
Did he run on all fours and did he have a hairy tail and a big red
mouth and big white teeth and did he say Woof Woof?
Frankly I think it is very unlikely, and all you were entitled to say,
at the very most,
Was that the Assyrian cohorts came down like a lot of Assyrian
cohorts about to destroy the Hebrew host.
But that wasn't fancy enough for Lord Byron, oh dear me no, he
had to invent a lot of figures of speech and then interpolate them,
With the result that whenever you mention Old Testament soldiers
to people they say Oh yes, they're the ones that a lot of
wolves dressed up in gold and purple ate them.
That's the kind of thing that's being done all the time by poets,
from Homer to Tennyson;
They're always comparing ladies to lilies and veal to venison,
And they always say things like that the snow is a white blanket
after a winter storm.
Oh it is, is it, all right then, you sleep under a six-inch blanket of
snow and I'll sleep under a half-inch blanket of unpoetical
blanket material and we'll see which one keeps warm,
And after that maybe you'll begin to comprehend dimly
What I mean by too much metaphor and simile.
|
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
Lewis Carroll |
"Are you deaf, Father William!" the young man said,
"Did you hear what I told you just now?
"Excuse me for shouting! Don't waggle your head
"Like a blundering, sleepy old cow!
"A little maid dwelling in Wallington Town,
"Is my friend, so I beg to remark:
"Do you think she'd be pleased if a book were sent down
"Entitled 'The Hunt of the Snark?'"
"Pack it up in brown paper!" the old man cried,
"And seal it with olive-and-dove.
"I command you to do it!" he added with pride,
"Nor forget, my good fellow to send her beside
"Easter Greetings, and give her my love."
|
Written by
Amy Clampitt |
In memory of Father Flye, 1884-1985
The strange and wonderful are too much with us.
The protea of the antipodes—a great,
globed, blazing honeybee of a bloom—
for sale in the supermarket! We are in
our decadence, we are not entitled.
What have we done to deserve
all the produce of the tropics—
this fiery trove, the largesse of it
heaped up like cannonballs, these pineapples, bossed
and crested, standing like troops at attention,
these tiers, these balconies of green, festoons
grown sumptuous with stoop labor?
The exotic is everywhere, it comes to us
before there is a yen or a need for it. The green-
grocers, uptown and down, are from South Korea.
Orchids, opulence by the pailful, just slightly
fatigued by the plane trip from Hawaii, are
disposed on the sidewalks; alstroemerias, freesias
fattened a bit in translation from overseas; gladioli
likewise estranged from their piercing ancestral crimson;
as well as, less altered from the original blue cornflower
of the roadsides and railway embankments of Europe, these
bachelor's buttons. But it isn't the railway embankments
their featherweight wheels of cobalt remind me of, it's
a row of them among prim colonnades of cosmos,
snapdragon, nasturtium, bloodsilk red poppies,
in my grandmother's garden: a prairie childhood,
the grassland shorn, overlaid with a grid,
unsealed, furrowed, harrowed and sown with immigrant grasses,
their massive corduroy, their wavering feltings embroidered
here and there by the scarlet shoulder patch of cannas
on a courthouse lawn, by a love knot, a cross stitch
of living matter, sown and tended by women,
nurturers everywhere of the strange and wonderful,
beneath whose hands what had been alien begins,
as it alters, to grow as though it were indigenous.
But at this remove what I think of as
strange and wonderful, strolling the side streets of Manhattan
on an April afternoon, seeing hybrid pear trees in blossom,
a tossing, vertiginous colonnade of foam, up above—
is the white petalfall, the warm snowdrift
of the indigenous wild plum of my childhood.
Nothing stays put. The world is a wheel.
All that we know, that we're
made of, is motion.
|
Written by
Johann Wolfgang von Goethe |
THESE are the most singular of all the Poems
of Goethe, and to many will appear so wild and fantastic, as to
leave anything but a pleasing impression. Those at the beginning,
addressed to his friend Behrisch, were written at the age of eighteen,
and most of the remainder were composed while he was still quite
young. Despite, however, the extravagance of some of them, such
as the Winter Journey over the Hartz Mountains, and the Wanderer's
Storm-Song, nothing can be finer than the noble one entitled Mahomet's
Song, and others, such as the Spirit Song' over the Waters, The
God-like, and, above all, the magnificent sketch of Prometheus,
which forms part of an unfinished piece bearing the same name, and
called by Goethe a 'Dramatic Fragment.'
TO MY FRIEND.
[These three Odes are addressed to a certain
Behrisch, who was tutor to Count Lindenau, and of whom Goethe gives
an odd account at the end of the Seventh Book of his Autobiography.]
FIRST ODE.
TRANSPLANT the beauteous tree!
Gardener, it gives me pain;
A happier resting-place
Its trunk deserved.
Yet the strength of its nature
To Earth's exhausting avarice,
To Air's destructive inroads,
An antidote opposed.
See how it in springtime
Coins its pale green leaves!
Their orange-fragrance
Poisons each flyblow straight.
The caterpillar's tooth
Is blunted by them;
With silv'ry hues they gleam
In the bright sunshine,
Its twigs the maiden
Fain would twine in
Her bridal-garland;
Youths its fruit are seeking.
See, the autumn cometh!
The caterpillar
Sighs to the crafty spider,--
Sighs that the tree will not fade.
Hov'ring thither
From out her yew-tree dwelling,
The gaudy foe advances
Against the kindly tree,
And cannot hurt it,
But the more artful one
Defiles with nauseous venom
Its silver leaves;
And sees with triumph
How the maiden shudders,
The youth, how mourns he,
On passing by.
Transplant the beauteous tree!
Gardener, it gives me pain;
Tree, thank the gardener
Who moves thee hence!
1767.
SECOND ODE.
THOU go'st! I murmur--
Go! let me murmur.
Oh, worthy man,
Fly from this land!
Deadly marshes,
Steaming mists of October
Here interweave their currents,
Blending for ever.
Noisome insects
Here are engender'd;
Fatal darkness
Veils their malice.
The fiery-tongued serpent,
Hard by the sedgy bank,
Stretches his pamper'd body,
Caress'd by the sun's bright beams.
Tempt no gentle night-rambles
Under the moon's cold twilight!
Loathsome toads hold their meetings
Yonder at every crossway.
Injuring not,
Fear will they cause thee.
Oh, worthy man,
Fly from this land!
1767.
THIRD ODE.
BE void of feeling!
A heart that soon is stirr'd,
Is a possession sad
Upon this changing earth.
Behrisch, let spring's sweet smile
Never gladden thy brow!
Then winter's gloomy tempests
Never will shadow it o'er.
Lean thyself ne'er on a maiden's
Sorrow-engendering breast.
Ne'er on the arm,
Misery-fraught, of a friend.
Already envy
From out his rocky ambush
Upon thee turns
The force of his lynx-like eyes,
Stretches his talons,
On thee falls,
In thy shoulders
Cunningly plants them.
Strong are his skinny arms,
As panther-claws;
He shaketh thee,
And rends thy frame.
Death 'tis to part,
'Tis threefold death
To part, not hoping
Ever to meet again.
Thou wouldst rejoice to leave
This hated land behind,
Wert thou not chain'd to me
With friendships flowery chains.
Burst them! I'll not repine.
No noble friend
Would stay his fellow-captive,
If means of flight appear.
The remembrance
Of his dear friend's freedom
Gives him freedom
In his dungeon.
Thou go'st,--I'm left.
But e'en already
The last year's winged spokes
Whirl round the smoking axle.
I number the turns
Of the thundering wheel;
The last one I bless.--
Each bar then is broken, I'm free then as thou!
1767.
|
Written by
T S (Thomas Stearns) Eliot |
You've read of several kinds of Cat,
And my opinion now is that
You should need no interpreter
To understand their character.
You now have learned enough to see
That Cats are much like you and me
And other people whom we find
Possessed of various types of mind.
For some are same and some are mad
And some are good and some are bad
And some are better, some are worse--
But all may be described in verse.
You've seen them both at work and games,
And learnt about their proper names,
Their habits and their habitat:
But
How would you ad-dress a Cat?
So first, your memory I'll jog,
And say: A CAT IS NOT A DOG.
And you might now and then supply
Some caviare, or Strassburg Pie,
Some potted grouse, or salmon paste--
He's sure to have his personal taste.
(I know a Cat, who makes a habit
Of eating nothing else but rabbit,
And when he's finished, licks his paws
So's not to waste the onion sauce.)
A Cat's entitled to expect
These evidences of respect.
And so in time you reach your aim,
And finally call him by his NAME.
So this is this, and that is that:
And there's how you AD-DRESS A CAT.
|
Written by
Charles Bukowski |
at the track today,
Father's Day,
each paid admission was
entitled to a wallet
and each contained a
little surprise.
most of the men seemed
between 30 and 55,
going to fat,
many of them in walking
shorts,
they had gone stale in
life,
flattened out....
in fact, damn it, they
aren't even worth writing
about!
why am I doing
this?
these don't even
deserve a death bed,
these little walking
whales,
only there are so
many of
them,
in the urinals,
in the food lines,
they have managed to
survive
in a most limited
sense
but when you see
so many of them
like that,
there and not there,
breathing, farting,
commenting,
waiting for a thunder
that will not arrive,
waiting for the charging
white horse of
Glory,
waiting for the lovely
female that is not
there,
waiting to WIN,
waiting for the great
dream to
engulf them
but they do nothing,
they clomp in their
sandals,
gnaw at hot dogs
dog style,
gulping at the
meat,
they complain about
losing,
blame the jocks,
drink green
beer,
the parking lot is
jammed with their
unpaid for
cars,
the jocks mount
again for another
race,
the men press
toward the betting
windows
mesmerized,
fathers and non-fathers
Monday is waiting
for them,
this is the last
big lark.
and the horses are
totally
beautiful.
it is shocking how
beautiful they
are
at that time,
at that place,
their life shines
through;
miracles happen,
even in
hell.
I decide to stay for
one more
race.
from Transit magazine, 1994
|
Written by
Emily Dickinson |
That sacred Closet when you sweep --
Entitled "Memory" --
Select a reverential Broom --
And do it silently.
'Twill be a Labor of surprise --
Besides Identity
Of other Interlocutors
A probability --
August the Dust of that Domain --
Unchallenged -- let it lie --
You cannot supersede itself
But it can silence you --
|
Written by
Emily Dickinson |
Of Nature I shall have enough
When I have entered these
Entitled to a Bumble bee's
Familiarities.
|
Written by
Johann Wolfgang von Goethe |
[This song was intended to be introduced in
a dramatic poem entitled Mahomet, the plan of which was not carried
out by Goethe. He mentions that it was to have been sung by Ali
towards the end of the piece, in honor of his master, Mahomet, shortly
before his death, and when at the height of his glory, of which
it is typical.]
SEE the rock-born stream!
Like the gleam
Of a star so bright
Kindly spirits
High above the clouds
Nourished him while youthful
In the copse between the cliffs.
Young and fresh.
From the clouds he danceth
Down upon the marble rocks;
Then tow'rd heaven
Leaps exulting.
Through the mountain-passes
Chaseth he the colour'd pebbles,
And, advancing like a chief,
Tears his brother streamlets with him
In his course.
In the valley down below
'Neath his footsteps spring the flowers,
And the meadow
In his breath finds life.
Yet no shady vale can stay him,
Nor can flowers,
Round his knees all-softly twining
With their loving eyes detain him;
To the plain his course he taketh,
Serpent-winding,
Social streamlets
Join his waters. And now moves he
O'er the plain in silv'ry glory,
And the plain in him exults,
And the rivers from the plain,
And the streamlets from the mountain,
Shout with joy, exclaiming: "Brother,
Brother, take thy brethren with thee,
With thee to thine aged father,
To the everlasting ocean,
Who, with arms outstretching far,
Waiteth for us;
Ah, in vain those arms lie open
To embrace his yearning children;
For the thirsty sand consumes us
In the desert waste; the sunbeams
Drink our life-blood; hills around us
Into lakes would dam us! Brother,
Take thy brethren of the plain,
Take thy brethren of the mountain
With thee, to thy father's arms!
Let all come, then!--
And now swells he
Lordlier still; yea, e'en a people
Bears his regal flood on high!
And in triumph onward rolling,
Names to countries gives he,--cities
Spring to light beneath his foot.
Ever, ever, on he rushes,
Leaves the towers' flame-tipp'd summits,
Marble palaces, the offspring
Of his fullness, far behind.
Cedar-houses bears the Atlas
On his giant shoulders; flutt'ring
In the breeze far, far above him
Thousand flags are gaily floating,
Bearing witness to his might.
And so beareth he his brethren,
All his treasures, all his children,
Wildly shouting, to the bosom
Of his long-expectant sire.
1774.
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