Written by
T S (Thomas Stearns) Eliot |
I
In my beginning is my end. In succession
Houses rise and fall, crumble, are extended,
Are removed, destroyed, restored, or in their place
Is an open field, or a factory, or a by-pass.
Old stone to new building, old timber to new fires,
Old fires to ashes, and ashes to the earth
Which is already flesh, fur and faeces,
Bone of man and beast, cornstalk and leaf.
Houses live and die: there is a time for building
And a time for living and for generation
And a time for the wind to break the loosened pane
And to shake the wainscot where the field-mouse trots
And to shake the tattered arras woven with a silent motto.
In my beginning is my end. Now the light falls
Across the open field, leaving the deep lane
Shuttered with branches, dark in the afternoon,
Where you lean against a bank while a van passes,
And the deep lane insists on the direction
Into the village, in the electric heat
Hypnotised. In a warm haze the sultry light
Is absorbed, not refracted, by grey stone.
The dahlias sleep in the empty silence.
Wait for the early owl.
In that open field
If you do not come too close, if you do not come too close,
On a summer midnight, you can hear the music
Of the weak pipe and the little drum
And see them dancing around the bonfire
The association of man and woman
In daunsinge, signifying matrimonie—
A dignified and commodiois sacrament.
Two and two, necessarye coniunction,
Holding eche other by the hand or the arm
Whiche betokeneth concorde. Round and round the fire
Leaping through the flames, or joined in circles,
Rustically solemn or in rustic laughter
Lifting heavy feet in clumsy shoes,
Earth feet, loam feet, lifted in country mirth
Mirth of those long since under earth
Nourishing the corn. Keeping time,
Keeping the rhythm in their dancing
As in their living in the living seasons
The time of the seasons and the constellations
The time of milking and the time of harvest
The time of the coupling of man and woman
And that of beasts. Feet rising and falling.
Eating and drinking. Dung and death.
Dawn points, and another day
Prepares for heat and silence. Out at sea the dawn wind
Wrinkles and slides. I am here
Or there, or elsewhere. In my beginning.
II
What is the late November doing
With the disturbance of the spring
And creatures of the summer heat,
And snowdrops writhing under feet
And hollyhocks that aim too high
Red into grey and tumble down
Late roses filled with early snow?
Thunder rolled by the rolling stars
Simulates triumphal cars
Deployed in constellated wars
Scorpion fights against the Sun
Until the Sun and Moon go down
Comets weep and Leonids fly
Hunt the heavens and the plains
Whirled in a vortex that shall bring
The world to that destructive fire
Which burns before the ice-cap reigns.
That was a way of putting it—not very satisfactory:
A periphrastic study in a worn-out poetical fashion,
Leaving one still with the intolerable wrestle
With words and meanings. The poetry does not matter.
It was not (to start again) what one had expected.
What was to be the value of the long looked forward to,
Long hoped for calm, the autumnal serenity
And the wisdom of age? Had they deceived us
Or deceived themselves, the quiet-voiced elders,
Bequeathing us merely a receipt for deceit?
The serenity only a deliberate hebetude,
The wisdom only the knowledge of dead secrets
Useless in the darkness into which they peered
Or from which they turned their eyes. There is, it seems to us,
At best, only a limited value
In the knowledge derived from experience.
The knowledge imposes a pattern, and falsifies,
For the pattern is new in every moment
And every moment is a new and shocking
Valuation of all we have been. We are only undeceived
Of that which, deceiving, could no longer harm.
In the middle, not only in the middle of the way
But all the way, in a dark wood, in a bramble,
On the edge of a grimpen, where is no secure foothold,
And menaced by monsters, fancy lights,
Risking enchantment. Do not let me hear
Of the wisdom of old men, but rather of their folly,
Their fear of fear and frenzy, their fear of possession,
Of belonging to another, or to others, or to God.
The only wisdom we can hope to acquire
Is the wisdom of humility: humility is endless.
The houses are all gone under the sea.
The dancers are all gone under the hill.
III
O dark dark dark. They all go into the dark,
The vacant interstellar spaces, the vacant into the vacant,
The captains, merchant bankers, eminent men of letters,
The generous patrons of art, the statesmen and the rulers,
Distinguished civil servants, chairmen of many committees,
Industrial lords and petty contractors, all go into the dark,
And dark the Sun and Moon, and the Almanach de Gotha
And the Stock Exchange Gazette, the Directory of Directors,
And cold the sense and lost the motive of action.
And we all go with them, into the silent funeral,
Nobody's funeral, for there is no one to bury.
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God. As, in a theatre,
The lights are extinguished, for the scene to be changed
With a hollow rumble of wings, with a movement of darkness on darkness,
And we know that the hills and the trees, the distant panorama
And the bold imposing façade are all being rolled away—
Or as, when an underground train, in the tube, stops too long between stations
And the conversation rises and slowly fades into silence
And you see behind every face the mental emptiness deepen
Leaving only the growing terror of nothing to think about;
Or when, under ether, the mind is conscious but conscious of nothing—
I said to my soul, be still, and wait without hope
For hope would be hope for the wrong thing; wait without love,
For love would be love of the wrong thing; there is yet faith
But the faith and the love and the hope are all in the waiting.
Wait without thought, for you are not ready for thought:
So the darkness shall be the light, and the stillness the dancing.
Whisper of running streams, and winter lightning.
The wild thyme unseen and the wild strawberry,
The laughter in the garden, echoed ecstasy
Not lost, but requiring, pointing to the agony
Of death and birth.
You say I am repeating
Something I have said before. I shall say it again.
Shall I say it again? In order to arrive there,
To arrive where you are, to get from where you are not,
You must go by a way wherein there is no ecstasy.
In order to arrive at what you do not know
You must go by a way which is the way of ignorance.
In order to possess what you do not possess
You must go by the way of dispossession.
In order to arrive at what you are not
You must go through the way in which you are not.
And what you do not know is the only thing you know
And what you own is what you do not own
And where you are is where you are not.
IV
The wounded surgeon plies the steel
That questions the distempered part;
Beneath the bleeding hands we feel
The sharp compassion of the healer's art
Resolving the enigma of the fever chart.
Our only health is the disease
If we obey the dying nurse
Whose constant care is not to please
But to remind of our, and Adam's curse,
And that, to be restored, our sickness must grow worse.
The whole earth is our hospital
Endowed by the ruined millionaire,
Wherein, if we do well, we shall
Die of the absolute paternal care
That will not leave us, but prevents us everywhere.
The chill ascends from feet to knees,
The fever sings in mental wires.
If to be warmed, then I must freeze
And quake in frigid purgatorial fires
Of which the flame is roses, and the smoke is briars.
The dripping blood our only drink,
The bloody flesh our only food:
In spite of which we like to think
That we are sound, substantial flesh and blood—
Again, in spite of that, we call this Friday good.
V
So here I am, in the middle way, having had twenty years—
Twenty years largely wasted, the years of l'entre deux guerres
Trying to use words, and every attempt
Is a wholly new start, and a different kind of failure
Because one has only learnt to get the better of words
For the thing one no longer has to say, or the way in which
One is no longer disposed to say it. And so each venture
Is a new beginning, a raid on the inarticulate
With shabby equipment always deteriorating
In the general mess of imprecision of feeling,
Undisciplined squads of emotion. And what there is to conquer
By strength and submission, has already been discovered
Once or twice, or several times, by men whom one cannot hope
To emulate—but there is no competition—
There is only the fight to recover what has been lost
And found and lost again and again: and now, under conditions
That seem unpropitious. But perhaps neither gain nor loss.
For us, there is only the trying. The rest is not our business.
Home is where one starts from. As we grow older
The world becomes stranger, the pattern more complicated
Of dead and living. Not the intense moment
Isolated, with no before and after,
But a lifetime burning in every moment
And not the lifetime of one man only
But of old stones that cannot be deciphered.
There is a time for the evening under starlight,
A time for the evening under lamplight
(The evening with the photograph album).
Love is most nearly itself
When here and now cease to matter.
Old men ought to be explorers
Here or there does not matter
We must be still and still moving
Into another intensity
For a further union, a deeper communion
Through the dark cold and the empty desolation,
The wave cry, the wind cry, the vast waters
Of the petrel and the porpoise. In my end is my beginning.
|
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
William Butler Yeats |
'In our time the destiny of man prevents its meanings
in political terms.' -- Thomas Mann.
How can I, that girl standing there,
My attention fix
On Roman or on Russian
Or on Spanish politics?
Yet here's a travelled man that knows
What he talks about,
And there's a politician
That has read and thought,
And maybe what they say is true
Of war and war's alarms,
But O that I were young again
And held her in my arms!
|
Written by
John Williams |
In every presence there is absence.
When we're together, the spaces between
Threaten to enclose our bodies
And isolate our spirits.
The mirror reflects what we are not,
And we wonder if our mate
Suspects a fatal misreading
Of our original text,
Not to mention the dreaded subtext.
Reality, we fear, mocks appearance.
Or is trapped in a hall of mirrors
Where infinite regress prevents
A grateful egress. That is,
We can never know the meaning
Of being two-in-one,
Or if we are one-in-two.
What-I-Am is grieved at What-I'm-Not.
What-We-Should-Be is numbed by What-We-Are.
Yes, I'm playing word games
With the idea of marriage,
Musing over how even we can
Secularize Holy wedlock.
Or to figure it another way,
To wonder why two televisions
In the same house seem natural symbols
Of the family in decline.
Yet you are present to me now.
I sense you keenly, at work,
Bending red in face to reach
A last defiant spot of yellow
On those horrific kitchen cabinets.
Your honey hair flecked with paint;
Your large soft hidden breasts
Pushing down against your shirt.
The hemispheres of those buttocks
Curving into uncompromising hips.
To embrace you would be to take hold
Of my life in all its substance.
Without romance, I say that if
I were to deconstruct myself
And fling the pieces at random,
They would compose themselves
Into your shape.
But I guess that is romantic,
The old mystification-
Cramming two bodies
Into a single space.
Amen!
Our separation has taught me
That, dwelling in mind,
The corporeality
Of mates has spiritual mass
Which may be formulated:
Memory times desire over distance
Yields a bodying forth.
Thus I project into the
Deadly space between us
A corposant,Pulsating a language
That will cleave to you
In the coolness of sleep
With insubstantiality
So fierce as to leave its dampness
On the morning sheets,
Or so gentle
As to fan your brow
While you paint the kitchen.
A body like a breath,
Whispering the axiom
By which all religions are blessed:
In every absence there is presence.
Bene
Bene
Benedictus.
|
Written by
James Tate |
Jim just loves to garden, yes he does.
He likes nothing better than to put on
his little overalls and his straw hat.
He says, "Let's go get those tools, Jim."
But then doubt begins to set in.
He says, "What is a garden, anyway?"
And thoughts about a "modernistic" garden
begin to trouble him, eat away at his resolve.
He stands in the driveway a long time.
"Horticulture is a groping in the dark
into the obscure and unfamiliar,
kneeling before a disinterested secret,
slapping it, punching it like a Chinese puzzle,
birdbrained babbling gibberish, dig and
destroy, pull out and apply salt,
hoe and spray, before it spreads, burn roots,
where not desired, with gloved hands, poisonous,
the self-sacrifice of it, the self-love,
into the interior, thunderclap, excruciating,
through the nose, the earsplitting necrology
of it, the withering, shrivelling,
the handy hose holder and Persian insect powder
and smut fungi, the enemies of the iris,
wireworms are worse than their parents,
there is no way out, flowers as big as heads,
pock-marked, disfigured, blinking insolently
at me, the me who so loves to garden
because it prevents the heaving of the ground
and the untimely death of porch furniture,
and dark, murky days in a large city
and the dream home under a permanent storm
is also a factor to keep in mind."
|
Written by
Edward Taylor |
Jim just loves to garden, yes he does.
He likes nothing better than to put on
his little overalls and his straw hat.
He says, "Let's go get those tools, Jim."
But then doubt begins to set in.
He says, "What is a garden, anyway?"
And thoughts about a "modernistic" garden
begin to trouble him, eat away at his resolve.
He stands in the driveway a long time.
"Horticulture is a groping in the dark
into the obscure and unfamiliar,
kneeling before a disinterested secret,
slapping it, punching it like a Chinese puzzle,
birdbrained babbling gibberish, dig and
destroy, pull out and apply salt,
hoe and spray, before it spreads, burn roots,
where not desired, with gloved hands, poisonous,
the self-sacrifice of it, the self-love,
into the interior, thunderclap, excruciating,
through the nose, the earsplitting necrology
of it, the withering, shrivelling,
the handy hose holder and Persian insect powder
and smut fungi, the enemies of the iris,
wireworms are worse than their parents,
there is no way out, flowers as big as heads,
pock-marked, disfigured, blinking insolently
at me, the me who so loves to garden
because it prevents the heaving of the ground
and the untimely death of porch furniture,
and dark, murky days in a large city
and the dream home under a permanent storm
is also a factor to keep in mind."
|
Written by
Isaac Watts |
The distemper, folly, and madness of sin
Sin, like a venomous disease,
Infects our vital blood;
The only balm is sovereign grace,
And the physician, God.
Our beauty and our strength are fled,
And we draw near to death;
But Christ the Lord recalls the dead
With his almighty breath.
Madness by nature reigns within,
The passions burn and rage,
Till God's own Son, with skill divine,
The inward fire assuage.
[We lick the dust, we grasp the wind,
And solid good despise;
Such is the folly of the mind,
Till Jesus makes us wise.
We give our souls the wounds they feel,
We drink the pois'nous gall,
And rush with fury down to hell;
But Heav'n prevents the fall.]
[The man possessed among the tombs
Cuts his own flesh, and cries;
He foams and raves, till Jesus comes,
And the foul spirit flies.]
|
Written by
Robert Browning |
ANCIEN REGIME
I
Now that I, tying thy glass mask tightly,
May gaze through these faint smokes curling whitely,
As thou pliest thy trade in this devil's-smithy—
Which is the poison to poison her, prithee?
II
He is with her; and they know that I know
Where they are, what they do: they believe my tears flow
While they laugh, laugh at me, at me fled to the drear
Empty church, to pray God in, for them!—I am here.
III
Grind away, moisten and mash up thy paste,
Pound at thy powder,—I am not in haste!
Better sit thus, and observe thy strange things,
Than go where men wait me and dance at the King's.
IV
That in the mortar—you call it a gum?
Ah, the brave tree whence such gold oozings come!
And yonder soft phial, the exquisite blue,
Sure to taste sweetly,—is that poison too?
V
Had I but all of them, thee and thy treasures,
What a wild crowd of invisible pleasures!
To carry pure death in an earring, a casket,
A signet, a fan-mount, a filigree-basket!
VI
Soon, at the King's, a mere lozenge to give,
And Pauline should have just thirty minutes to live!
But to light a pastille, and Elise, with her head,
And her breast, and her arms, and her hands, should drop dead!
VII
Quick—is it finished? The colour's too grim!
Why not soft like the phial's, enticing and dim?
Let it brighten her drink, let her turn it and stir,
And try it and taste, ere she fix and prefer!
VIII
What a drop! She's not little, no minion like me—
That's why she ensnared him: this never will free
The soul from those strong, great eyes,—say, "No!"
To that pulse's magnificent come-and-go.
IX
For only last night, as they whispered, I brought
My own eyes to bear on her so, that I thought
Could I keep them one-half minute fixed, she would fall,
Shrivelled; she fell not; yet this does it all!
X
Not that I bid you spare her the pain!
Let death be felt and the proof remain;
Brand, burn up, bite into its grace—
He is sure to remember her dying face!
XI
Is it done? Take my mask off! Nay, be not morose,
It kills her, and this prevents seeing it close:
The delicate droplet, my whole fortune's fee—
If it hurts her, beside, can it ever hurt me?
XII
Now, take all my jewels, gorge gold to your fill,
You may kiss me, old man, on my mouth if you will!
But brush this dust off me, lest horror it brings
Ere I know it—next moment I dance at the King's!
|