Written by
Kahlil Gibran |
Then said a rich man, "Speak to us of Giving.
"
And he answered:
You give but little when you give of your possessions.
It is when you give of yourself that you truly give.
For what are your possessions but things you keep and guard for fear you may need them tomorrow?
And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city?
And what is fear of need but need itself?
Is not dread of thirst when your well is full, thirst that is unquenchable?
There are those who give little of the much which they have - and they give it for recognition and their hidden desire makes their gifts unwholesome.
And there are those who have little and give it all.
These are the believers in life and the bounty of life, and their coffer is never empty.
There are those who give with joy, and that joy is their reward.
And there are those who give with pain, and that pain is their baptism.
And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;
They give as in yonder valley the myrtle breathes its fragrance into space.
Though the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.
It is well to give when asked, but it is better to give unasked, through understanding;
And to the open-handed the search for one who shall receive is joy greater than giving
And is there aught you would withhold?
All you have shall some day be given;
Therefore give now, that the season of giving may be yours and not your inheritors'.
You often say, "I would give, but only to the deserving.
"
The trees in your orchard say not so, nor the flocks in your pasture.
They give that they may live, for to withhold is to perish.
Surely he who is worthy to receive his days and his nights is worthy of all else from you.
And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream.
And what desert greater shall there be than that which lies in the courage and the confidence, nay the charity, of receiving?
And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed?
See first that you yourself deserve to be a giver, and an instrument of giving.
For in truth it is life that gives unto life - while you, who deem yourself a giver, are but a witness.
And you receivers - and you are all receivers - assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives.
Rather rise together with the giver on his gifts as on wings;
For to be overmindful of your debt, is to doubt his generosity who has the free-hearted earth for mother, and God for father.
|
Written by
Alice Walker |
(FOR MARTYRS)
They who feel death close as a breath
Speak loudly in unlighted rooms
Lounge upright in articulate gesture
Before the herd of jealous Gods
Fate finds them receiving
At home.
Grim the warrior forest who present
Casual silence with casual battle cries
Or stand unflinchingly lodged
In common sand
Crucified.
|
Written by
David Lehman |
"My propositions serve as elucidations in the following way:
anyone who understands them eventually recognizes them as
nonsensical, when he has used them -- as steps -- to climb
up beyond them.
(He must, so to speak, throw away the ladder
after he has climbed up it.
)" -- Ludwig Wittgenstein, Tractatus
1.
The first time I met Wittgenstein, I was
late.
"The traffic was murder," I explained.
He spent the next forty-five minutes
analyzing this sentence.
Then he was silent.
I wondered why he had chosen a water tower
for our meeting.
I also wondered how
I would leave, since the ladder I had used
to climb up here had fallen to the ground.
2.
Wittgenstein served as a machine-gunner
in the Austrian Army in World War I.
Before the war he studied logic in Cambridge
with Bertrand Russell.
Having inherited
his father's fortune (iron and steel), he
gave away his money, not to the poor, whom
it would corrupt, but to relations so rich
it would not thus affect them.
3.
On leave in Vienna in August 1918
he assembled his notebook entries
into the Tractatus, Since it provided
the definitive solution to all the problems
of philosophy, he decided to broaden
his interests.
He became a schoolteacher,
then a gardener's assistant at a monastery
near Vienna.
He dabbled in architecture.
4.
He returned to Cambridge in 1929,
receiving his doctorate for the Tractatus,
"a work of genius," in G.
E.
Moore's opinion.
Starting in 1930 he gave a weekly lecture
and led a weekly discussion group.
He spoke
without notes amid long periods of silence.
Afterwards, exhausted, he went to the movies
and sat in the front row.
He liked Carmen Miranda.
5.
He would visit Russell's rooms at midnight
and pace back and forth "like a caged tiger.
On arrival, he would announce that when
he left he would commit suicide.
So, in spite
of getting sleepy, I did not like to turn him out.
" On
such a night, after hours of dead silence, Russell said,
"Wittgenstein, are you thinking about logic or about
yours sins?" "Both," he said, and resumed his silence.
6.
Philosophy was an activity, not a doctrine.
"Solipsism, when its implications are followed out
strictly, coincides with pure realism," he wrote.
Dozens of dons wondered what he meant.
Asked
how he knew that "this color is red," he smiled
and said, "because I have learnt English.
" There
were no other questions.
Wittgenstein let the
silence gather.
Then he said, "this itself is the answer.
"
7.
Religion went beyond the boundaries of language,
yet the impulse to run against "the walls of our cage,"
though "perfectly, absolutely useless," was not to be
dismissed.
A.
J.
Ayer, one of Oxford's ablest minds,
was puzzled.
If logic cannot prove a nonsensical
conclusion, why didn't Wittgenstein abandon it,
"along with the rest of metaphysics, as not worth
serious attention, except perhaps for sociologists"?
8.
Because God does not reveal himself in this world, and
"the value of this work," Wittgenstein wrote, "is that
it shows how little is achieved when these problems
are solved.
" When I quoted Gertrude Stein's line
about Oakland, "there's no there there," he nodded.
Was there a there, I persisted.
His answer: Yes and No.
It was as impossible to feel another's person's pain
as to suffer another person's toothache.
9.
At Cambridge the dons quoted him reverently.
I asked them what they thought was his biggest
contribution to philosophy.
"Whereof one cannot
speak, thereof one must be silent," one said.
Others spoke of his conception of important
nonsense.
But I liked best the answer John
Wisdom gave: "His asking of the question
`Can one play chess without the queen?'"
10.
Wittgenstein preferred American detective
stories to British philosophy.
He liked lunch
and didn't care what it was, "so long as it was
always the same," noted Professor Malcolm
of Cornell, a former student, in whose house
in Ithaca Wittgenstein spent hours doing
handyman chores.
He was happy then.
There was no need to say a word.
|
Written by
D. H. Lawrence |
I thought he was dumb, said he was dumb,
Yet I've heard him cry.
First faint scream,
Out of life's unfathomable dawn,
Far off, so far, like a madness, under the horizon's dawning rim,
Far, far off, far scream.
Tortoise in extremis.
Why were we crucified into sex?
Why were we not left rounded off, and finished in ourselves,
As we began,
As he certainly began, so perfectly alone?
A far, was-it-audible scream,
Or did it sound on the plasm direct?
Worse than the cry of the new-born,
A scream,
A yell,
A shout,
A paean,
A death-agony,
A birth-cry,
A submission,
All tiny, tiny, far away, reptile under the first dawn.
War-cry, triumph, acute-delight, death-scream reptilian,
Why was the veil torn?
The silken shriek of the soul's torn membrane?
The male soul's membrane
Torn with a shriek half music, half horror.
Crucifixion.
Male tortoise, cleaving behind the hovel-wall of that dense female,
Mounted and tense, spread-eagle, out-reaching out of the shell
In tortoise-nakedness,
Long neck, and long vulnerable limbs extruded, spreadeagle over her house-roof,
And the deep, secret, all-penetrating tail curved beneath her walls,
Reaching and gripping tense, more reaching anguish in uttermost tension
Till suddenly, in the spasm of coition, tupping like a jerking leap, and oh!
Opening its clenched face from his outstretched neck
And giving that fragile yell, that scream,
Super-audible,
From his pink, cleft, old-man's mouth,
Giving up the ghost,
Or screaming in Pentecost, receiving the ghost.
His scream, and his moment's subsidence,
The moment of eternal silence,
Yet unreleased, and after the moment, the sudden, startling jerk of coition, and at once
The inexpressible faint yell --
And so on, till the last plasm of my body was melted back
To the primeval rudiments of life, and the secret.
So he tups, and screams
Time after time that frail, torn scream
After each jerk, the longish interval,
The tortoise eternity,
Age-long, reptilian persistence,
Heart-throb, slow heart-throb, persistent for the next spasm.
I remember, when I was a boy,
I heard the scream of a frog, which was caught with his foot in the mouth of an up-starting snake;
I remember when I first heard bull-frogs break into sound in the spring;
I remember hearing a wild goose out of the throat of night
Cry loudly, beyond the lake of waters;
I remember the first time, out of a bush in the darkness, a nightingale's piercing cries and gurgles startled the depths of my soul;
I remember the scream of a rabbit as I went through a wood at midnight;
I remember the heifer in her heat, blorting and blorting through the hours, persistent and irrepressible,
I remember my first terror hearing the howl of weird, amorous cats;
I remember the scream of a terrified, injured horse, the sheet-lightning,
And running away from the sound of a woman in labour, something like an owl whooing,
And listening inwardly to the first bleat of a lamb,
The first wail of an infant,
And my mother singing to herself,
And the first tenor singing of the passionate throat of a young collier, who has long since drunk himself to death,
The first elements of foreign speech
On wild dark lips.
And more than all these,
And less than all these,
This last,
Strange, faint coition yell
Of the male tortoise at extremity,
Tiny from under the very edge of the farthest far-off horizon of life.
The cross,
The wheel on which our silence first is broken,
Sex, which breaks up our integrity, our single inviolability, our deep silence,
Tearing a cry from us.
Sex, which breaks us into voice, sets us calling across the deeps, calling, calling for the complement,
Singing, and calling, and singing again, being answered, having found.
Torn, to become whole again, after long seeking for what is lost,
The same cry from the tortoise as from Christ, the Osiris-cry of abandonment,
That which is whole, torn asunder,
That which is in part, finding its whole again throughout the universe.
|
Written by
Friedrich von Schiller |
Hark where the bells toll, chiming, dull and steady,
The clock's slow hand hath reached the appointed time.
Well, be it so--prepare, my soul is ready,
Companions of the grave--the rest for crime!
Now take, O world! my last farewell--receiving
My parting kisses--in these tears they dwell!
Sweet are thy poisons while we taste believing,
Now we are quits--heart-poisoner, fare-thee-well!
Farewell, ye suns that once to joy invited,
Changed for the mould beneath the funeral shade;
Farewell, farewell, thou rosy time delighted,
Luring to soft desire the careless maid,
Pale gossamers of gold, farewell, sweet dreaming
Fancies--the children that an Eden bore!
Blossoms that died while dawn itself was gleaming,
Opening in happy sunlight never more.
Swanlike the robe which innocence bestowing,
Decked with the virgin favors, rosy fair,
In the gay time when many a young rose glowing,
Blushed through the loose train of the amber hair.
Woe, woe! as white the robe that decks me now--
The shroud-like robe hell's destined victim wears;
Still shall the fillet bind this burning brow--
That sable braid the Doomsman's hand prepares!
Weep ye, who never fell-for whom, unerring,
The soul's white lilies keep their virgin hue,
Ye who when thoughts so danger-sweet are stirring,
Take the stern strength that Nature gives the few!
Woe, for too human was this fond heart's feeling--
Feeling!--my sin's avenger doomed to be;
Woe--for the false man's arm around me stealing,
Stole the lulled virtue, charmed to sleep, from me.
Ah, he perhaps shall, round another sighing
(Forgot the serpents stinging at my breast),
Gayly, when I in the dumb grave am lying,
Pour the warm wish or speed the wanton jest,
Or play, perchance, with his new maiden's tresses,
Answer the kiss her lip enamored brings,
When the dread block the head he cradled presses,
And high the blood his kiss once fevered springs.
Thee, Francis, Francis, league on league, shall follow
The death-dirge of the Lucy once so dear;
From yonder steeple dismal, dull, and hollow,
Shall knell the warning horror on thy ear.
On thy fresh leman's lips when love is dawning,
And the lisped music glides from that sweet well--
Lo, in that breast a red wound shall be yawning,
And, in the midst of rapture, warn of hell!
Betrayer, what! thy soul relentless closing
To grief--the woman-shame no art can heal--
To that small life beneath my heart reposing!
Man, man, the wild beast for its young can feel!
Proud flew the sails--receding from the land,
I watched them waning from the wistful eye,
Round the gay maids on Seine's voluptuous strand,
Breathes the false incense of his fatal sigh.
And there the babe! there, on the mother's bosom,
Lulled in its sweet and golden rest it lay,
Fresh in life's morning as a rosy blossom,
It smiled, poor harmless one, my tears away.
Deathlike yet lovely, every feature speaking
In such dear calm and beauty to my sadness,
And cradled still the mother's heart, in breaking,
The softening love and the despairing madness.
"Woman, where is my father?" freezing through me,
Lisped the mute innocence with thunder-sound;
"Woman, where is thy husband?"--called unto me,
In every look, word, whisper, busying round!
Alas, for thee, there is no father's kiss;--
He fondleth other children on his knee.
How thou wilt curse our momentary bliss,
When bastard on thy name shall branded be!
Thy mother--oh, a hell her heart concealeth,
Lone-sitting, lone in social nature's all!
Thirsting for that glad fount thy love revealeth,
While still thy look the glad fount turns to gall.
In every infant cry my soul is hearkening,
The haunting happiness forever o'er,
And all the bitterness of death is darkening
The heavenly looks that smiled mine eyes before.
Hell, if my sight those looks a moment misses--
Hell, when my sight upon those looks is turned--
The avenging furies madden in thy kisses,
That slept in his what time my lips they burned.
Out from their graves his oaths spoke back in thunder!
The perjury stalked like murder in the sun--
Forever--God!--sense, reason, soul, sunk under--
The deed was done!
Francis, O Francis! league on league shall chase thee
The shadows hurrying grimly on thy flight--
Still with their icy arms they shall embrace thee,
And mutter thunder in thy dream's delight!
Down from the soft stars, in their tranquil glory,
Shall look thy dead child with a ghastly stare;
That shape shall haunt thee in its cerements gory,
And scourge thee back from heaven--its home is there!
Lifeless--how lifeless!--see, oh see, before me
It lies cold--stiff--O God!--and with that blood
I feel, as swoops the dizzy darkness o'er me
Mine own life mingled--ebbing in the flood--
Hark, at the door they knock--more loud within me--
More awful still--its sound the dread heart gave!
Gladly I welcome the cold arms that win me--
Fire, quench thy tortures in the icy grave!
Francis--a God that pardons dwells in heaven--
Francis, the sinner--yes--she pardons thee--
So let my wrongs unto the earth be given
Flame seize the wood!--it burns--it kindles--see!
There--there his letters cast--behold are ashes--
His vows--the conquering fire consumes them here
His kisses--see--see--all are only ashes--
All, all--the all that once on earth were dear!
Trust not the roses which your youth enjoyeth,
Sisters, to man's faith, changeful as the moon!
Beauty to me brought guilt--its bloom destroyeth
Lo, in the judgment court I curse the boon
Tears in the headsman's gaze--what tears?--'tis spoken!
Quick, bind mine eyes--all soon shall be forgot--
Doomsman--the lily hast thou never broken?
Pale Doomsman--tremble not!
|
Written by
Kahlil Gibran |
Then a hermit, who visited the city once a year, came forth and said, "Speak to us of Pleasure.
"
And he answered, saying:
Pleasure is a freedom song,
But it is not freedom.
It is the blossoming of your desires,
But it is not their fruit.
It is a depth calling unto a height,
But it is not the deep nor the high.
It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedom-song.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.
Some of your youth seek pleasure as if it were all, and they are judged and rebuked.
I would not judge nor rebuke them.
I would have them seek.
For they shall find pleasure, but not her alone:
Seven are her sisters, and the least of them is more beautiful than pleasure.
Have you not heard of the man who was digging in the earth for roots and found a treasure?
And some of your elders remember pleasures with regret like wrongs committed in drunkenness.
But regret is the beclouding of the mind and not its chastisement.
They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted.
And there are among you those who are neither young to seek nor old to remember;
And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.
But even in their foregoing is their pleasure.
And thus they too find a treasure though they dig for roots with quivering hands.
But tell me, who is he that can offend the spirit?
Shall the nightingale offend the stillness of the night, or the firefly the stars?
And shall your flame or your smoke burden the wind?
Think you the spirit is a still pool which you can trouble with a staff?
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.
Who knows but that which seems omitted today, waits for tomorrow?
Even your body knows its heritage and its rightful need and will not be deceived.
And your body is the harp of your soul,
And it is yours to bring forth sweet music from it or confused sounds.
And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?"
Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,
But it is also the pleasure of the flower to yield its honey to the bee.
For to the bee a flower is a fountain of life,
And to the flower a bee is a messenger of love,
And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.
People of Orphalese, be in your pleasures like the flowers and the bees.
|
Written by
Kahlil Gibran |
I am the lover's eyes, and the spirit's
Wine, and the heart's nourishment.
I am a rose.
My heart opens at dawn and
The virgin kisses me and places me
Upon her breast.
I am the house of true fortune, and the
Origin of pleasure, and the beginning
Of peace and tranquility.
I am the gentle
Smile upon his lips of beauty.
When youth
Overtakes me he forgets his toil, and his
Whole life becomes reality of sweet dreams.
I am the poet's elation,
And the artist's revelation,
And the musician's inspiration.
I am a sacred shrine in the heart of a
Child, adored by a merciful mother.
I appear to a heart's cry; I shun a demand;
My fullness pursues the heart's desire;
It shuns the empty claim of the voice.
I appeared to Adam through Eve
And exile was his lot;
Yet I revealed myself to Solomon, and
He drew wisdom from my presence.
I smiled at Helena and she destroyed Tarwada;
Yet I crowned Cleopatra and peace dominated
The Valley of the Nile.
I am like the ages -- building today
And destroying tomorrow;
I am like a god, who creates and ruins;
I am sweeter than a violet's sigh;
I am more violent than a raging tempest.
Gifts alone do not entice me;
Parting does not discourage me;
Poverty does not chase me;
Jealousy does not prove my awareness;
Madness does not evidence my presence.
Oh seekers, I am Truth, beseeching Truth;
And your Truth in seeking and receiving
And protecting me shall determine my
Behavior.
|
Written by
Kahlil Gibran |
And one of the elders of the city said, "Speak to us of Good and Evil.
"
And he answered:
Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters.
You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom.
You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance.
"
For to the fruit giving is a need, as receiving is a need to the root.
You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without purpose.
And even stumbling speech may strengthen a weak tongue.
You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward.
But you who are strong and swift, see that you do not limp before the lame, deeming it kindness.
You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard.
Pity that the stags cannot teach swiftness to the turtles.
In your longing for your giant self lies your goodness: and that longing is in all of you.
But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest.
And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore.
But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?"
For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
|
Written by
Ezra Pound |
Kung walked
by the dynastic temple
and into the cedar grove,
and then out by the lower river,
And with him Khieu Tchi
and Tian the low speaking
And "we are unknown," said Kung,
"You will take up charioteering?
"Then you will become known,
"Or perhaps I should take up charioterring, or archery?
"Or the practice of public speaking?"
And Tseu-lou said, "I would put the defences in order,"
And Khieu said, "If I were lord of a province
"I would put it in better order than this is.
"
And Tchi said, "I would prefer a small mountain temple,
"With order in the observances,
with a suitable performance of the ritual,"
And Tian said, with his hand on the strings of his lute
The low sounds continuing
after his hand left the strings,
And the sound went up like smoke, under the leaves,
And he looked after the sound:
"The old swimming hole,
"And the boys flopping off the planks,
"Or sitting in the underbrush playing mandolins.
"
And Kung smiled upon all of them equally.
And Thseng-sie desired to know:
"Which had answered correctly?"
And Kung said, "They have all answered correctly,
"That is to say, each in his nature.
"
And Kung raised his cane against Yuan Jang,
Yuan Jang being his elder,
or Yuan Jang sat by the roadside pretending to
be receiving wisdom.
And Kung said
"You old fool, come out of it,
"Get up and do something useful.
"
And Kung said
"Respect a child's faculties
"From the moment it inhales the clear air,
"But a man of fifty who knows nothing
Is worthy of no respect.
"
And "When the prince has gathered about him
"All the savants and artists, his riches will be fully employed.
"
And Kung said, and wrote on the bo leaves:
If a man have not order within him
He can not spread order about him;
And if a man have not order within him
His family will not act with due order;
And if the prince have not order within him
He can not put order in his dominions.
And Kung gave the words "order"
and "brotherly deference"
And said nothing of the "life after death.
"
And he said
"Anyone can run to excesses,
"It is easy to shoot past the mark,
"It is hard to stand firm in the middle.
"
And they said: If a man commit murder
Should his father protect him, and hide him?
And Kung said:
He should hide him.
And Kung gave his daughter to Kong-Tchang
Although Kong-Tchang was in prison.
And he gave his niece to Nan-Young
although Nan-Young was out of office.
And Kung said "Wan ruled with moderation,
"In his day the State was well kept,
"And even I can remember
"A day when the historians left blanks in their writings,
"I mean, for things they didn't know,
"But that time seems to be passing.
A day when the historians left blanks in their writings,
But that time seems to be passing.
"
And Kung said, "Without character you will
"be unable to play on that instrument
"Or to execute the music fit for the Odes.
"The blossoms of the apricot
"blow from the east to the west,
"And I have tried to keep them from falling.
"
|
Written by
Kahlil Gibran |
The dark wings of night enfolded the city upon which Nature had spread a pure white garment of snow; and men deserted the streets for their houses in search of warmth, while the north wind probed in contemplation of laying waste the gardens.
There in the suburb stood an old hut heavily laden with snow and on the verge of falling.
In a dark recess of that hovel was a poor bed in which a dying youth was lying, staring at the dim light of his oil lamp, made to flicker by the entering winds.
He a man in the spring of life who foresaw fully that the peaceful hour of freeing himself from the clutches of life was fast nearing.
He was awaiting Death's visit gratefully, and upon his pale face appeared the dawn of hope; and on his lops a sorrowful smile; and in his eyes forgiveness.
He was poet perishing from hunger in the city of living rich.
He was placed in the earthly world to enliven the heart of man with his beautiful and profound sayings.
He as noble soul, sent by the Goddess of Understanding to soothe and make gentle the human spirit.
But alas! He gladly bade the cold earth farewell without receiving a smile from its strange occupants.
He was breathing his last and had no one at his bedside save the oil lamp, his only companion, and some parchments upon which he had inscribed his heart's feeling.
As he salvaged the remnants of his withering strength he lifted his hands heavenward; he moved his eyes hopelessly, as if wanting to penetrate the ceiling in order to see the stars from behind the veil clouds.
And he said, "Come, oh beautiful Death; my soul is longing for you.
Come close to me and unfasten the irons life, for I am weary of dragging them.
Come, oh sweet Death, and deliver me from my neighbors who looked upon me as a stranger because I interpret to them the language of the angels.
Hurry, oh peaceful Death, and carry me from these multitudes who left me in the dark corner of oblivion because I do not bleed the weak as they do.
Come, oh gentle Death, and enfold me under your white wings, for my fellowmen are not in want of me.
Embrace me, oh Death, full of love and mercy; let your lips touch my lips which never tasted a mother's kiss, not touched a sister's cheeks, not caresses a sweetheart's fingertips.
Come and take me, by beloved Death.
"
Then, at the bedside of the dying poet appeared an angel who possessed a supernatural and divine beauty, holding in her hand a wreath of lilies.
She embraced him and closed his eyes so he could see no more, except with the eye of his spirit.
She impressed a deep and long and gently withdrawn kiss that left and eternal smile of fulfillment upon his lips.
Then the hovel became empty and nothing was lest save parchments and papers which the poet had strewn with bitter futility.
Hundreds of years later, when the people of the city arose from the diseases slumber of ignorance and saw the dawn of knowledge, they erected a monument in the most beautiful garden of the city and celebrated a feast every year in honor of that poet, whose writings had freed them.
Oh, how cruel is man's ignorance!
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