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
Robert Seymour Bridges |
'Twas at that hour of beauty when the setting sun
squandereth his cloudy bed with rosy hues, to flood
his lov'd works as in turn he biddeth them Good-night;
and all the towers and temples and mansions of men
face him in bright farewell, ere they creep from their pomp
naked beneath the darkness;- while to mortal eyes
'tis given, ifso they close not of fatigue, nor strain
at lamplit tasks-'tis given, as for a royal boon
to beggarly outcasts in homeless vigil, to watch
where uncurtain's behind the great windows of space
Heav'n's jewel'd company circleth unapproachably-
'Twas at sunset that I, fleeing to hide my soul
in refuge of beauty from a mortal distress,
walk'd alone with the Muse in her garden of thought,
discoursing at liberty with the mazy dreams
that came wavering pertinaciously about me; as when
the small bats, issued from their hangings, flitter o'erhead
thru' the summer twilight, with thin cries to and fro
hunting in muffled flight atween the stars and flowers.
Then fell I in strange delusion, illusion strange to tell;
for as a man who lyeth fast asleep in his bed
may dream he waketh, and that he walketh upright
pursuing some endeavour in full conscience-so 'twas
with me; but contrawise; for being in truth awake
methought I slept and dreamt; and in thatt dream methought
I was telling a dream; nor telling was I as one
who, truly awaked from a true sleep, thinketh to tell
his dream to a friend, but for his scant remembrances
findeth no token of speech-it was not so with me;
for my tale was my dream and my dream the telling,
and I remember wondring the while I told it
how I told it so tellingly.
And yet now 'twould seem
that Reason inveighed me with her old orderings;
as once when she took thought to adjust theology,
peopling the inane that vex'd her between God and man
with a hierarchy of angels; like those asteroids
wherewith she later fill'd the gap 'twixt Jove and Mars.
Verily by Beauty it is that we come as WISDOM,
yet not by Reason at Beauty; and now with many words
pleasing myself betimes I am fearing lest in the end
I play the tedious orator who maundereth on
for lack of heart to make an end of his nothings.
Wherefor as when a runner who hath run his round
handeth his staff away, and is glad of his rest,
here break I off, knowing the goal was not for me
the while I ran on telling of what cannot be told.
For not the Muse herself can tell of Goddes love;
which cometh to the child from the Mother's embrace,
an Idea spacious as the starry firmament's
inescapable infinity of radiant gaze,
that fadeth only as it outpasseth mortal sight:
and this direct contact is 't with eternities,
this springtide miracle of the soul's nativity
that oft hath set philosophers adrift in dream;
which thing Christ taught, when he set up a little child
to teach his first Apostles and to accuse their pride,
saying, 'Unless ye shall receive it as a child,
ye cannot enter into the kingdom of heaven.
'
So thru'out all his young mental apprenticehood
the child of very simplicity, and in the grace
and beauteous attitude of infantine wonder,
is apt to absorb Ideas in primal purity,
and by the assimilation of thatt immortal food
may build immortal life; but ever with the growth
of understanding, as the sensible images
are more and more corrupt, troubled by questioning thought,
or with vainglory alloy'd, 'tis like enought the boy
in prospect of his manhood wil hav cast to th' winds
his Baptism with his Babyhood; nor might he escape
the fall of Ev'ryman, did not a second call
of nature's Love await him to confirm his Faith
or to revoke him if he is whollylapsed therefrom.
And so mighty is this second vision, which cometh
in puberty of body and adolescence of mind
that, forgetting his Mother, he calleth it 'first Love';
for it mocketh at suasion or stubbornness of heart,
as the oceantide of the omnipotent Pleasur of God,
flushing all avenues of life, and unawares
by thousandfold approach forestalling its full flood
with divination of the secret contacts of Love,--
of faintest ecstasies aslumber in Nature's calm,
like thought in a closed book, where some poet long since
sang his throbbing passion to immortal sleep-with coy
tenderness delicat as the shifting hues
that sanctify the silent dawn with wonder-gleams,
whose evanescence is the seal of their glory,
consumed in self-becoming of eternity;
til every moment as it flyeth, cryeth 'Seize!
Seize me ere I die! I am the Life of Life.
'
'Tis thus by near approach to an eternal presence
man's heart with divine furor kindled and possess'd
falleth in blind surrender; and finding therewithal
in fullest devotion the full reconcilement
betwixt his animal and spiritual desires,
such welcome hour of bliss standeth for certain pledge
of happiness perdurable: and coud he sustain
this great enthusiasm, then the unbounded promise
would keep fulfilment; since the marriage of true minds
is thatt once fabled garden, amidst of which was set
the single Tree that bore such med'cinable fruit
that if man ate thereof he should liv for ever.
Friendship is in loving rather than in being lov'd,
which is its mutual benediction and recompense;
and tho' this be, and tho' love is from lovers learn'd,
it springeth none the less from the old essence of self.
No friendless man ('twas well said) can be truly himself;
what a man looketh for in his friend and findeth,
and loving self best, loveth better than himself,
is his own better self, his live lovable idea,
flowering by expansion in the loves of his life.
And in the nobility of our earthly friendships
we hav al grades of attainment, and the best may claim
perfection of kind; and so, since ther be many bonds
other than breed (friendships of lesser motiv, found
even in the brutes) and since our politick is based
on actual association of living men, 'twil come
that the spiritual idea of Friendship, the huge
vastidity of its essence, is fritter'd away
in observation of the usual habits of men;
as happ'd with the great moralist, where his book saith
that ther can be no friendship betwixt God and man
because of their unlimited disparity.
From this dilemma of pagan thought, this poison of faith,
Man-soul made glad escape in the worship of Christ;
for his humanity is God's Personality,
and communion with him is the life of the soul.
Of which living ideas (when in the struggle of thought
harden'd by language they became symbols of faith)
Reason builded her maze, wherefrom none should escape,
wandering intent to map and learn her tortuous clews,
chanting their clerkly creed to the high-echoing stones
of their hand-fashion'd temple: but the Wind of heav'n
bloweth where it listeth, and Christ yet walketh the earth,
and talketh still as with those two disciples once
on the road to Emmaus-where they walk and are sad;
whose vision of him then was his victory over death,
thatt resurrection which all his lovers should share,
who in loving him had learn'd the Ethick of happiness;
whereby they too should come where he was ascended
to reign over men's hearts in the Kingdom of God.
Our happiest earthly comradeships hold a foretaste
of the feast of salvation and by thatt virtue in them
provoke desire beyond them to out-reach and surmount
their humanity in some superhumanity
and ultimat perfection: which, howe'ever 'tis found
or strangeley imagin'd, answereth to the need of each
and pulleth him instinctivly as to a final cause.
Thus unto all who hav found their high ideal in Christ,
Christ is to them the essence discern'd or undeiscern'd
of all their human friendships; and each lover of him
and of his beauty must be as a bud on the Vine
and hav participation in him; for Goddes love
is unescapable as nature's environment,
which if a man ignore or think to thrust it off
he is the ill-natured fool that runneth blindly on death.
This Individualism is man's true Socialism.
This is the rife Idea whose spiritual beauty
multiplieth in communion to transcendant might.
This is thatt excelent way whereon if we wil walk
all things shall be added unto us-thatt Love which inspired
the wayward Visionary in his doctrinal ode
to the three christian Graces, the Church's first hymn
and only deathless athanasian creed,--the which
'except a man believe he cannot be saved.
'
This is the endearing bond whereby Christ's company
yet holdeth together on the truth of his promise
that he spake of his grat pity and trust in man's love,
'Lo, I am with you always ev'n to the end of the world.
'
Truly the Soul returneth the body's loving
where it hath won it.
.
.
and God so loveth the world.
.
.
and in the fellowship of the friendship of Christ
God is seen as the very self-essence of love,
Creator and mover of all as activ Lover of all,
self-express'd in not-self, mind and body, mother and child,
'twixt lover and loved, God and man: but ONE ETERNAL
in the love of Beauty and in the selfhood of Love.
|
Written by
Walt Whitman |
THAT which eludes this verse and any verse,
Unheard by sharpest ear, unform’d in clearest eye or cunningest mind,
Nor lore nor fame, nor happiness nor wealth,
And yet the pulse of every heart and life throughout the world incessantly,
Which you and I and all pursuing ever ever miss,
Open but still a secret, the real of the real, an illusion,
Costless, vouchsafed to each, yet never man the owner,
Which poets vainly seek to put in rhyme, historians in prose,
Which sculptor never chisel’d yet, nor painter painted,
Which vocalist never sung, nor orator nor actor ever utter’d,
Invoking here and now I challenge for my song.
Indifferently, ’mid public, private haunts, in solitude,
Behind the mountain and the wood,
Companion of the city’s busiest streets, through the assemblage,
It and its radiations constantly glide.
In looks of fair unconscious babes,
Or strangely in the coffin’d dead,
Or show of breaking dawn or stars by night,
As some dissolving delicate film of dreams,
Hiding yet lingering.
Two little breaths of words comprising it.
Two words, yet all from first to last comprised in it.
How ardently for it!
How many ships have sail’d and sunk for it!
How many travelers started from their homes and ne’er return’d!
How much of genius boldly staked and lost for it!
What countless stores of beauty, love, ventur’d for it!
How all superbest deeds since Time began are traceable to it—and shall be to the end!
How all heroic martyrdoms to it!
How, justified by it, the horrors, evils, battles of the earth!
How the bright fascinating lambent flames of it, in every age and land, have drawn
men’s
eyes,
Rich as a sunset on the Norway coast, the sky, the islands, and the cliffs,
Or midnight’s silent glowing northern lights unreachable.
Haply God’s riddle it, so vague and yet so certain,
The soul for it, and all the visible universe for it,
And heaven at last for it.
|
Written by
Dylan Thomas |
I
I, in my intricate image, stride on two levels,
Forged in man's minerals, the brassy orator
Laying my ghost in metal,
The scales of this twin world tread on the double,
My half ghost in armour hold hard in death's corridor,
To my man-iron sidle.
Beginning with doom in the bulb, the spring unravels,
Bright as her spinning-wheels, the colic season
Worked on a world of petals;
She threads off the sap and needles, blood and bubble
Casts to the pine roots, raising man like a mountain
Out of the naked entrail.
Beginning with doom in the ghost, and the springing marvels,
Image of images, my metal phantom
Forcing forth through the harebell,
My man of leaves and the bronze root, mortal, unmortal,
I, in my fusion of rose and male motion,
Create this twin miracle.
This is the fortune of manhood: the natural peril,
A steeplejack tower, bonerailed and masterless,
No death more natural;
Thus the shadowless man or ox, and the pictured devil,
In seizure of silence commit the dead nuisance.
The natural parallel.
My images stalk the trees and the slant sap's tunnel,
No tread more perilous, the green steps and spire
Mount on man's footfall,
I with the wooden insect in the tree of nettles,
In the glass bed of grapes with snail and flower,
Hearing the weather fall.
Intricate manhood of ending, the invalid rivals,
Voyaging clockwise off the symboled harbour,
Finding the water final,
On the consumptives' terrace taking their two farewells,
Sail on the level, the departing adventure,
To the sea-blown arrival.
II
They climb the country pinnacle,
Twelve winds encounter by the white host at pasture,
Corner the mounted meadows in the hill corral;
They see the squirrel stumble,
The haring snail go giddily round the flower,
A quarrel of weathers and trees in the windy spiral.
As they dive, the dust settles,
The cadaverous gravels, falls thick and steadily,
The highroad of water where the seabear and mackerel
Turn the long sea arterial
Turning a petrol face blind to the enemy
Turning the riderless dead by the channel wall.
(Death instrumental,
Splitting the long eye open, and the spiral turnkey,
Your corkscrew grave centred in navel and nipple,
The neck of the nostril,
Under the mask and the ether, they making bloody
The tray of knives, the antiseptic funeral;
Bring out the black patrol,
Your monstrous officers and the decaying army,
The sexton sentinel, garrisoned under thistles,
A cock-on-a-dunghill
Crowing to Lazarus the morning is vanity,
Dust be your saviour under the conjured soil.
)
As they drown, the chime travels,
Sweetly the diver's bell in the steeple of spindrift
Rings out the Dead Sea scale;
And, clapped in water till the triton dangles,
Strung by the flaxen whale-weed, from the hangman's raft,
Hear they the salt glass breakers and the tongues of burial.
(Turn the sea-spindle lateral,
The grooved land rotating, that the stylus of lightning
Dazzle this face of voices on the moon-turned table,
Let the wax disk babble
Shames and the damp dishonours, the relic scraping.
These are your years' recorders.
The circular world stands still.
)
III
They suffer the undead water where the turtle nibbles,
Come unto sea-stuck towers, at the fibre scaling,
The flight of the carnal skull
And the cell-stepped thimble;
Suffer, my topsy-turvies, that a double angel
Sprout from the stony lockers like a tree on Aran.
Be by your one ghost pierced, his pointed ferrule,
Brass and the bodiless image, on a stick of folly
Star-set at Jacob's angle,
Smoke hill and hophead's valley,
And the five-fathomed Hamlet on his father's coral
Thrusting the tom-thumb vision up the iron mile.
Suffer the slash of vision by the fin-green stubble,
Be by the ships' sea broken at the manstring anchored
The stoved bones' voyage downward
In the shipwreck of muscle;
Give over, lovers, locking, and the seawax struggle,
Love like a mist or fire through the bed of eels.
And in the pincers of the boiling circle,
The sea and instrument, nicked in the locks of time,
My great blood's iron single
In the pouring town,
I, in a wind on fire, from green Adam's cradle,
No man more magical, clawed out the crocodile.
Man was the scales, the death birds on enamel,
Tail, Nile, and snout, a saddler of the rushes,
Time in the hourless houses
Shaking the sea-hatched skull,
And, as for oils and ointments on the flying grail,
All-hollowed man wept for his white apparel.
Man was Cadaver's masker, the harnessing mantle,
Windily master of man was the rotten fathom,
My ghost in his metal neptune
Forged in man's mineral.
This was the god of beginning in the intricate seawhirl,
And my images roared and rose on heaven's hill.
|
Written by
Walt Whitman |
1
EARTH, round, rolling, compact—suns, moons, animals—all these are words to be
said;
Watery, vegetable, sauroid advances—beings, premonitions, lispings of the future,
Behold! these are vast words to be said.
Were you thinking that those were the words—those upright lines? those curves,
angles,
dots?
No, those are not the words—the substantial words are in the ground and sea,
They are in the air—they are in you.
Were you thinking that those were the words—those delicious sounds out of your
friends’
mouths?
No, the real words are more delicious than they.
Human bodies are words, myriads of words;
In the best poems re-appears the body, man’s or woman’s, well-shaped, natural,
gay,
Every part able, active, receptive, without shame or the need of shame.
2
Air, soil, water, fire—these are words;
I myself am a word with them—my qualities interpenetrate with theirs—my name is
nothing to
them;
Though it were told in the three thousand languages, what would air, soil, water, fire,
know of
my
name?
A healthy presence, a friendly or commanding gesture, are words, sayings, meanings;
The charms that go with the mere looks of some men and women, are sayings and meanings
also.
3
The workmanship of souls is by the inaudible words of the earth;
The great masters know the earth’s words, and use them more than the audible words.
Amelioration is one of the earth’s words;
The earth neither lags nor hastens;
It has all attributes, growths, effects, latent in itself from the jump;
It is not half beautiful only—defects and excrescences show just as much as
perfections
show.
The earth does not withhold, it is generous enough;
The truths of the earth continually wait, they are not so conceal’d either;
They are calm, subtle, untransmissible by print;
They are imbued through all things, conveying themselves willingly,
Conveying a sentiment and invitation of the earth—I utter and utter,
I speak not, yet if you hear me not, of what avail am I to you?
To bear—to better—lacking these, of what avail am I?
4
Accouche! Accouchez!
Will you rot your own fruit in yourself there?
Will you squat and stifle there?
The earth does not argue,
Is not pathetic, has no arrangements,
Does not scream, haste, persuade, threaten, promise,
Makes no discriminations, has no conceivable failures,
Closes nothing, refuses nothing, shuts none out,
Of all the powers, objects, states, it notifies, shuts none out.
5
The earth does not exhibit itself, nor refuse to exhibit itself—possesses still
underneath;
Underneath the ostensible sounds, the august chorus of heroes, the wail of slaves,
Persuasions of lovers, curses, gasps of the dying, laughter of young people, accents of
bargainers,
Underneath these, possessing the words that never fail.
To her children, the words of the eloquent dumb great mother never fail;
The true words do not fail, for motion does not fail, and reflection does not fail;
Also the day and night do not fail, and the voyage we pursue does not fail.
6
Of the interminable sisters,
Of the ceaseless cotillions of sisters,
Of the centripetal and centrifugal sisters, the elder and younger sisters,
The beautiful sister we know dances on with the rest.
With her ample back towards every beholder,
With the fascinations of youth, and the equal fascinations of age,
Sits she whom I too love like the rest—sits undisturb’d,
Holding up in her hand what has the character of a mirror, while her eyes glance back from
it,
Glance as she sits, inviting none, denying none,
Holding a mirror day and night tirelessly before her own face.
7
Seen at hand, or seen at a distance,
Duly the twenty-four appear in public every day,
Duly approach and pass with their companions, or a companion,
Looking from no countenances of their own, but from the countenances of those who are with
them,
From the countenances of children or women, or the manly countenance,
From the open countenances of animals, or from inanimate things,
From the landscape or waters, or from the exquisite apparition of the sky,
From our countenances, mine and yours, faithfully returning them,
Every day in public appearing without fail, but never twice with the same companions.
8
Embracing man, embracing all, proceed the three hundred and sixty-five resistlessly round
the
sun;
Embracing all, soothing, supporting, follow close three hundred and sixty-five offsets of
the
first,
sure and necessary as they.
9
Tumbling on steadily, nothing dreading,
Sunshine, storm, cold, heat, forever withstanding, passing, carrying,
The Soul’s realization and determination still inheriting,
The fluid vacuum around and ahead still entering and dividing,
No balk retarding, no anchor anchoring, on no rock striking,
Swift, glad, content, unbereav’d, nothing losing,
Of all able and ready at any time to give strict account,
The divine ship sails the divine sea.
10
Whoever you are! motion and reflection are especially for you;
The divine ship sails the divine sea for you.
Whoever you are! you are he or she for whom the earth is solid and liquid,
You are he or she for whom the sun and moon hang in the sky,
For none more than you are the present and the past,
For none more than you is immortality.
11
Each man to himself, and each woman to herself, such is the word of the past and present,
and
the
word of immortality;
No one can acquire for another—not one!
Not one can grow for another—not one!
The song is to the singer, and comes back most to him;
The teaching is to the teacher, and comes back most to him;
The murder is to the murderer, and comes back most to him;
The theft is to the thief, and comes back most to him;
The love is to the lover, and comes back most to him;
The gift is to the giver, and comes back most to him—it cannot fail;
The oration is to the orator, the acting is to the actor and actress, not to the audience;
And no man understands any greatness or goodness but his own, or the indication of his
own.
12
I swear the earth shall surely be complete to him or her who shall be complete!
I swear the earth remains jagged and broken only to him or her who remains jagged and
broken!
I swear there is no greatness or power that does not emulate those of the earth!
I swear there can be no theory of any account, unless it corroborate the theory of the
earth!
No politics, art, religion, behavior, or what not, is of account, unless it compare with
the
amplitude of the earth,
Unless it face the exactness, vitality, impartiality, rectitude of the earth.
13
I swear I begin to see love with sweeter spasms than that which responds love!
It is that which contains itself—which never invites, and never refuses.
I swear I begin to see little or nothing in audible words!
I swear I think all merges toward the presentation of the unspoken meanings of the earth!
Toward him who sings the songs of the Body, and of the truths of the earth;
Toward him who makes the dictionaries of words that print cannot touch.
14
I swear I see what is better than to tell the best;
It is always to leave the best untold.
When I undertake to tell the best, I find I cannot,
My tongue is ineffectual on its pivots,
My breath will not be obedient to its organs,
I become a dumb man.
The best of the earth cannot be told anyhow—all or any is best;
It is not what you anticipated—it is cheaper, easier, nearer;
Things are not dismiss’d from the places they held before;
The earth is just as positive and direct as it was before;
Facts, religions, improvements, politics, trades, are as real as before;
But the Soul is also real,—it too is positive and direct;
No reasoning, no proof has establish’d it,
Undeniable growth has establish’d it.
15
This is a poem—a carol of words—these are hints of meanings,
These are to echo the tones of Souls, and the phrases of Souls;
If they did not echo the phrases of Souls, what were they then?
If they had not reference to you in especial, what were they then?
I swear I will never henceforth have to do with the faith that tells the best!
I will have to do only with that faith that leaves the best untold.
16
Say on, sayers!
Delve! mould! pile the words of the earth!
Work on—(it is materials you must bring, not breaths;)
Work on, age after age! nothing is to be lost;
It may have to wait long, but it will certainly come in use;
When the materials are all prepared, the architects shall appear.
I swear to you the architects shall appear without fail! I announce them and lead them;
I swear to you they will understand you, and justify you;
I swear to you the greatest among them shall be he who best knows you, and encloses all,
and is
faithful to all;
I swear to you, he and the rest shall not forget you—they shall perceive that you are
not
an
iota less than they;
I swear to you, you shall be glorified in them.
|
Written by
Henry Lawson |
They were hanging men in Buckland who would not cheer King George –
The parson from his pulpit and the blacksmith from his forge;
They were hanging men and brothers, and the stoutest heart was down,
When a quiet man from Buckland rode at dusk to raise Charlestown.
Not a young man in his glory filled with patriotic fire,
Not an orator or soldier, or a known man in his shire;
He was just the Unexpected – one of Danger's Volunteers,
At a time for which he'd waited, all unheard of, many years.
And Charlestown met in council, the quiet man to hear –
The town was large and wealthy, but the folks were filled with fear,
The fear of death and plunder; and none to lead had they,
And Self fought Patriotism as will always be the way.
The man turned to the people, and he spoke in anger then.
And crooked his finger here and there to those he marked as men.
And many gathered round him to see what they could do –
For men know men in danger, as they know the cowards too.
He chose his men and captains, and sent them here and there,
The arms and ammunition were gathered in the square;
While peaceful folk were praying or croaking, every one,
He was working with his blacksmiths at the carriage of a gun.
While the Council sat on Sunday, and the church bells rang their peal,
The quiet man was mending a broken waggon wheel;
While they passed their resolutions on his doings (and the likes),
From a pile his men brought to him he was choosing poles for pikes.
(They were hanging men in Buckland who would not cheer King George –
They were making pikes in Charlestown at every blacksmith's forge:
While the Council sat in session and the same old song they sang,
They heard the horsemen gallop out, and the blacksmiths' hammers clang.
)
And a thrill went through the city ere the drums began to roll,
And the coward found his courage, and the drunkard found his soul.
So a thrill went through the city that would go through all the land,
For the quiet man from Buckland held men's hearts in his right hand.
And he caught a Charlestown poet (there are many tell the tale),
And he took him by the collar when he'd filled him up with ale;
"Now, then, write a song for Charlestown that shall lift her on her way,
For she's marching out to Buckland and to Death at break o' day.
"
And he set the silenced women tearing sheet and shift and shirt
To make bandages and roll them for the men that would get hurt.
And he called out his musicians and he told them what to play:
"For I want my men excited when they march at break o' day.
"
And he set the women cooking – with a wood-and-water crew –
"For I want no empty stomachs for the work we have to do.
"
Then he said to his new soldiers: "Eat your fill while yet you may;
'Tis a heavy road to Buckland that we'll march at break o' day.
"
And a shout went through the city when the drums began to roll
(And the coward was a brave man and the beggar had a soul),
And the drunken Charlestown poet cared no more if he should hang,
For his song of "Charlestown's Coming" was the song the soldiers sang.
And they cursed the King of England, and they shouted in their glee,
And they swore to drive the British and their friends into the sea;
But when they'd quite finished swearing, said their leader "Let us pray,
For we march to Death and Freedom, and it's nearly dawn of day.
"
There were marching feet at daybreak, and close upon their heels
Came the scuffling tread of horses and the heavy crunch of wheels;
So they took the road to Buckland, with their scout out to take heed,
And a quiet man of fifty on a grey horse in the lead.
There was silence in the city, there was silence as of night –
Women in the ghostly daylight, kneeling, praying, deathly white,
As their mothers knelt before them, as their daughters knelt since then,
And as ours shall, in the future, kneel and pray for fighting men.
For their men had gone to battle, as our sons and grandsons too
Must go out, for Life and Freedom, as all nations have to do.
And the Charlestown women waited for the sounds that came too soon –
Though they listened, almost breathless, till the early afternoon.
Then they heard the tones of danger for their husbands, sweethearts, sons,
And they stopped their ears in terror, crying, "Oh, my God! The guns!"
Then they strained their ears to listen through the church-bells' startled chime –
Far along the road to Buckland, Charlestown's guns were marking time.
"They advance!" "They halt!" "Retreating!" "They come back!" The guns are done!"
But the calmer spirits, listening, said: "Our guns are going on.
"
And the friend and foe in Buckland felt two different kinds of thrills
When they heard the Charlestown cannon talking on the Buckland hills.
And the quiet man of Buckland sent a message in that day,
And he gave the British soldiers just two hours to march away.
And they hang men there no longer, there is peace on land and wave;
On the sunny hills of Buckland there is many a quiet grave.
There is peace upon the land, and there is friendship on the waves –
On the sunny hills of Buckland there are rows of quiet graves.
And an ancient man in Buckland may be seen in sunny hours,
Pottering round about his garden, and his kitchen stuff and flowers.
|
Written by
Kahlil Gibran |
And an orator said, "Speak to us of Freedom.
"
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom,
Even as slaves humble themselves before a tyrant and praise him though he slays them.
Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff.
And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above them naked and unbound.
And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour?
In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that you may become free?
If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.
|
Written by
Robert Burns |
ORTHODOX! orthodox, who believe in John Knox,
Let me sound an alarm to your conscience:
A heretic blast has been blown in the West,
That what is no sense must be nonsense,
Orthodox! That what is no sense must be nonsense.
Doctor Mac! Doctor Mac, you should streek on a rack,
To strike evil-doers wi’ terror:
To join Faith and Sense, upon any pretence,
Was heretic, damnable error,
Doctor Mac! 1 ’Twas heretic, damnable error.
Town of Ayr! town of Ayr, it was mad, I declare,
To meddle wi’ mischief a-brewing, 2
Provost John 3 is still deaf to the Church’s relief,
And Orator Bob 4 is its ruin,
Town of Ayr! Yes, Orator Bob is its ruin.
D’rymple mild! D’rymple mild, tho’ your heart’s like a child,
And your life like the new-driven snaw,
Yet that winna save you, auld Satan must have you,
For preaching that three’s ane an’ twa,
D’rymple mild! 5 For preaching that three’s ane an’ twa.
Rumble John! rumble John, mount the steps with a groan,
Cry the book is with heresy cramm’d;
Then out wi’ your ladle, deal brimstone like aidle,
And roar ev’ry note of the D—’d.
Rumble John! 6 And roar ev’ry note of the D—’d.
Simper James! simper James, leave your fair Killie dames,
There’s a holier chase in your view:
I’ll lay on your head, that the pack you’ll soon lead,
For puppies like you there’s but few,
Simper James! 7 For puppies like you there’s but few.
Singet Sawnie! singet Sawnie, are ye huirdin the penny,
Unconscious what evils await?
With a jump, yell, and howl, alarm ev’ry soul,
For the foul thief is just at your gate.
Singet Sawnie! 8 For the foul thief is just at your gate.
Poet Willie! poet Willie, gie the Doctor a volley,
Wi’ your “Liberty’s Chain” and your wit;
O’er Pegasus’ side ye ne’er laid a stride,
Ye but smelt, man, the place where he sh-t.
Poet Willie! 9 Ye but smelt man, the place where he sh-t.
Barr Steenie! Barr Steenie, what mean ye, what mean ye?
If ye meddle nae mair wi’ the matter,
Ye may hae some pretence to havins and sense,
Wi’ people that ken ye nae better,
Barr Steenie! 10 Wi’people that ken ye nae better.
Jamie Goose! Jamie Goose, ye made but toom roose,
In hunting the wicked Lieutenant;
But the Doctor’s your mark, for the Lord’s holy ark,
He has cooper’d an’ ca’d a wrang pin in’t,
Jamie Goose! 11 He has cooper’d an’ ca’d a wrang pin in’t.
Davie Bluster! Davie Bluster, for a saint ye do muster,
The core is no nice o’ recruits;
Yet to worth let’s be just, royal blood ye might boast,
If the Ass were the king o’ the brutes,
Davie Bluster! 12 If the Ass were the king o’ the brutes.
Cessnock-side! Cessnock-side, wi’ your turkey-cock pride
Of manhood but sma’ is your share:
Ye’ve the figure, ’tis true, ev’n your foes will allow,
And your friends they dare grant you nae mair,
Cessnock-side! 13 And your friends they dare grant you nae mair.
Muirland Jock! muirland Jock, when the L—d makes a rock,
To crush common-sense for her sins;
If ill-manners were wit, there’s no mortal so fit
To confound the poor Doctor at ance,
Muirland Jock! 14 To confound the poor Doctor at ance.
Andro Gowk! Andro Gowk, ye may slander the Book,
An’ the Book nought the waur, let me tell ye;
Tho’ ye’re rich, an’ look big, yet, lay by hat an’ wig,
An’ ye’ll hae a calf’s-had o’ sma’ value,
Andro Gowk! 15 Ye’ll hae a calf’s head o’ sma value.
Daddy Auld! daddy Auld, there’a a tod in the fauld,
A tod meikle waur than the clerk;
Tho’ ye do little skaith, ye’ll be in at the death,
For gif ye canna bite, ye may bark,
Daddy Auld! 16 Gif ye canna bite, ye may bark.
Holy Will! holy Will, there was wit in your skull,
When ye pilfer’d the alms o’ the poor;
The timmer is scant when ye’re taen for a saunt,
Wha should swing in a rape for an hour,
Holy Will! 17 Ye should swing in a rape for an hour.
Calvin’s sons! Calvin’s sons, seize your spiritual guns,
Ammunition you never can need;
Your hearts are the stuff will be powder enough,
And your skulls are a storehouse o’ lead,
Calvin’s sons! Your skulls are a storehouse o’ lead.
Poet Burns! poet Burns, wi” your priest-skelpin turns,
Why desert ye your auld native shire?
Your muse is a gipsy, yet were she e’en tipsy,
She could ca’us nae waur than we are,
Poet Burns! She could ca’us nae waur than we are.
PRESENTATION STANZAS TO CORRESPONDENTSFactor John! Factor John, whom the Lord made alone,
And ne’er made anither, thy peer,
Thy poor servant, the Bard, in respectful regard,
He presents thee this token sincere,
Factor John! He presents thee this token sincere.
Afton’s Laird! Afton’s Laird, when your pen can be spared,
A copy of this I bequeath,
On the same sicker score as I mention’d before,
To that trusty auld worthy, Clackleith,
Afton’s Laird! To that trusty auld worthy, Clackleith.
Note 1.
Dr.
M’Gill, Ayr.
—R.
B.
[back]
Note 2.
See the advertisement.
—R.
B.
[back]
Note 3.
John Ballantine,—R.
B.
[back]
Note 4.
Robert Aiken.
—R.
B.
[back]
Note 5.
Dr.
Dalrymple, Ayr.
—R.
B.
[back]
Note 6.
John Russell, Kilmarnock.
—R.
B.
[back]
Note 7.
James Mackinlay, Kilmarnock.
—R.
B.
[back]
Note 8.
Alexander Moodie of Riccarton.
—R.
B.
[back]
Note 9.
William Peebles, in Newton-upon-Ayr, a poetaster, who, among many other things, published an ode on the “Centenary of the Revolution,” in which was the line: “And bound in Liberty’s endering chain.
”—R.
B.
[back]
Note 10.
Stephen Young of Barr.
—R.
B.
[back]
Note 11.
James Young, in New Cumnock, who had lately been foiled in an ecclesiastical prosecution against a Lieutenant Mitchel—R.
B.
[back]
Note 12.
David Grant, Ochiltree.
—R.
B.
[back]
Note 13.
George Smith, Galston.
—R.
B.
[back]
Note 14.
John Shepherd Muirkirk.
—R.
B.
[back]
Note 15.
Dr.
Andrew Mitchel, Monkton.
—R.
B.
[back]
Note 16.
William Auld, Mauchline; for the clerk, see “Holy Willie”s Prayer.
”—R.
B.
[back]
Note 17.
Vide the “Prayer” of this saint.
—R.
B.
[back]
|
Written by
Walt Whitman |
TO oratists—to male or female,
Vocalism, measure, concentration, determination, and the divine power to use words.
Are you full-lung’d and limber-lipp’d from long trial? from vigorous practice?
from
physique?
Do you move in these broad lands as broad as they?
Come duly to the divine power to use words?
For only at last, after many years—after chastity, friendship, procreation, prudence,
and
nakedness;
After treading ground and breasting river and lake;
After a loosen’d throat—after absorbing eras, temperaments, races—after
knowledge, freedom, crimes;
After complete faith—after clarifyings, elevations, and removing obstructions;
After these, and more, it is just possible there comes to a man, a woman, the divine power
to
use words.
Then toward that man or that woman, swiftly hasten all—None refuse, all attend;
Armies, ships, antiquities, the dead, libraries, paintings, machines, cities, hate,
despair,
amity, pain, theft, murder, aspiration, form in close ranks;
They debouch as they are wanted to march obediently through the mouth of that man, or that
woman.
.
.
.
.
O I see arise orators fit for inland America;
And I see it is as slow to become an orator as to become a man;
And I see that all power is folded in a great vocalism.
Of a great vocalism, the merciless light thereof shall pour, and the storm rage,
Every flash shall be a revelation, an insult,
The glaring flame on depths, on heights, on suns, on stars,
On the interior and exterior of man or woman,
On the laws of Nature—on passive materials,
On what you called death—(and what to you therefore was death,
As far as there can be death.
)
|
Written by
Edgar Lee Masters |
Vegetarian, non-resistant, free-thinker, in ethics a Christian;
Orator apt at the rhine-stone rhythm of Ingersoll.
Carnivorous, avenger, believer and pagan.
Continent, promiscuous, changeable, treacherous, vain,
Proud, with the pride that makes struggle a thing for laughter;
With heart cored out by the worm of theatric despair;
Wearing the coat of indifference to hide the shame of defeat;
I, child of the abolitionist idealism --
A sort of Brand in a birth of half-and-half.
What other thing could happen when I defended
The patriot scamps who burned the court house,
That Spoon River might have a new one,
Than plead them guilty? When Kinsey Keene drove through
The card-board mask of my life with a spear of light,
What could I do but slink away, like the beast of myself
Which I raised from a whelp, to a corner and growl?
The pyramid of my life was nought but a dune,
Barren and formless, spoiled at last by the storm.
|