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
Andrew Barton Paterson |
We have all of us read how the Israelites fled
From Egypt with Pharaoh in eager pursuit of 'em,
And Pharaoh's fierce troop were all put "in the soup"
When the waters rolled softly o'er every galoot of 'em.
The Jews were so glad when old Pharaoh was "had"
That they sounded their timbrels and capered like mad.
You see he was hated from Jordan to Cairo --
Whence comes the expression "to buck against faro".
For forty long years, 'midst perils and fears
In deserts with never a famine to follow by,
The Israelite horde went roaming abroad
Like so many sundowners "out on the wallaby".
When Moses, who led 'em, and taught 'em, and fed 'em,
Was dying, he murmured, "A rorty old hoss you are:
I give you command of the whole of the band" --
And handed the Government over to Joshua.
But Moses told 'em before he died,
"Wherever you are, whatever betide,
Every year as the time draws near
By lot or by rote choose you a goat,
And let the high priest confess on the beast
The sins of the people the worst and the least,
Lay your sins on the goat! Sure the plan ought to suit yer.
Because all your sins are 'his troubles' in future.
Then lead him away to the wilderness black
To die with the weight of your sins on his back:
Of thirst let him perish alone and unshriven,
For thus shall your sins be absolved and forgiven!"
'Tis needless to say, though it reeked of barbarity
This scapegoat arrangement gained great popularity.
By this means a Jew, whate'er he might do,
Though he burgled, or murdered, or cheated at loo,
Or meat on Good Friday (a sin most terrific) ate,
Could get his discharge, like a bankrupt's certificate;
Just here let us note -- Did they choose their best goat?
It's food for conjecture, to judge from the picture
By Hunt in the Gallery close to our door, a
Man well might suppose that the scapegoat they chose
Was a long way from being their choicest Angora.
In fact I should think he was one of their weediest:
'Tis a rule that obtains, no matter who reigns,
When making a sacrifice, offer the seediest;
Which accounts for a theory known to my hearers
Who live in the wild by the wattle beguiled,
That a "stag" makes quite good enough mutton for shearers.
Be that as it may, as each year passed away,
a scapegoat was led to the desert and freighted
With sin (the poor brute must have been overweighted)
And left there -- to die as his fancy dictated.
The day it has come, with trumpet and drum.
With pomp and solemnity fit for the tomb
They lead the old billy-goat off to his doom:
On every hand a reverend band,
Prophets and preachers and elders stand
And the oldest rabbi, with a tear in his eye,
Delivers a sermon to all standing by.
(We haven't his name -- whether Cohen or Harris, he
No doubt was the "poisonest" kind of Pharisee.)
The sermon was marked by a deal of humility
And pointed the fact, with no end of ability.
That being a Gentile's no mark of gentility,
And, according to Samuel, would certainly d--n you well.
Then, shedding his coat, he approaches the goat
And, while a red fillet he carefully pins on him,
Confesses the whole of the Israelites' sins on him.
With this eloquent burst he exhorts the accurst --
"Go forth in the desert and perish in woe,
The sins of the people are whiter than snow!"
Then signs to his pal "for to let the brute go".
(That "pal" as I've heard, is an elegant word,
Derived from the Persian "Palaykhur" or "Pallaghur"),
As the scapegoat strains and tugs at the reins
The Rabbi yells rapidly, "Let her go, Gallagher!"
The animal, freed from all restraint
Lowered his head, made a kind of feint,
And charged straight at that elderly saint.
So fierce his attack and so very severe, it
Quite floored the Rabbi, who, ere he could fly,
Was rammed on the -- no, not the back -- but just near it.
The scapegoat he snorted, and wildly cavorted,
A light-hearted antelope "out on the ramp",
Then stopped, looked around, got the "lay of the ground",
And made a beeline back again to the camp.
The elderly priest, as he noticed the beast
So gallantly making his way to the east,
Says he, "From the tents may I never more roam again
If that there old billy-goat ain't going home again.
He's hurrying, too! This never will do.
Can't somebody stop him? I'm all of a stew.
After all our confessions, so openly granted,
He's taking our sins back to where they're not wanted.
We've come all this distance salvation to win agog,
If he takes home our sins, it'll burst up the Synagogue!"
He turned to an Acolyte who was making his bacca light,
A fleet-footed youth who could run like a crack o' light.
"Run, Abraham, run! Hunt him over the plain,
And drive back the brute to the desert again.
The Sphinx is a-watching, the Pyramids will frown on you,
From those granite tops forty cent'ries look down on you --
Run, Abraham, run! I'll bet half-a-crown on you."
So Abraham ran, like a man did he go for him,
But the goat made it clear each time he drew near
That he had what the racing men call "too much toe" for him.
The crowd with great eagerness studied the race --
"Great Scott! isn't Abraham forcing the pace --
And don't the goat spiel? It is hard to keep sight on him,
The sins of the Israelites ride mighty light on him.
The scapegoat is leading a furlong or more,
And Abraham's tiring -- I'll lay six to four!
He rolls in his stride; he's done, there's no question!"
But here the old Rabbi brought up a suggestion.
('Twas strange that in racing he showed so much cunning),
"It's a hard race," said he, "and I think it would be
A good thing for someone to take up the running."
As soon said as done, they started to run --
The priests and the deacons, strong runners and weak 'uns
All reckoned ere long to come up with the brute,
And so the whole boiling set off in pursuit.
And then it came out, as the rabble and rout
Streamed over the desert with many a shout --
The Rabbi so elderly, grave, and patrician,
Had been in his youth a bold metallician,
And offered, in gasps, as they merrily spieled,
"Any price Abraham! Evens the field!"
Alas! the whole clan, they raced and they ran,
And Abraham proved him an "even time" man,
But the goat -- now a speck they could scarce keep their eyes on --
Stretched out in his stride in a style most surprisin'
And vanished ere long o'er the distant horizon.
Away in the camp the bill-sticker's tramp
Is heard as he wanders with paste, brush, and notices,
And paling and wall he plasters them all,
"I wonder how's things gettin' on with the goat," he says,
The pulls out his bills, "Use Solomon's Pills"
"Great Stoning of Christians! To all devout Jews! you all
Must each bring a stone -- Great sport will be shown;
Enormous Attractions! And prices as usual!
Roll up to the Hall!! Wives, children and all,
For naught the most delicate feelings to hurt is meant!!"
Here his eyes opened wide, for close by his side
Was the scapegoat: And eating his latest advertisement!
One shriek from him burst -- "You creature accurst!"
And he ran from the spot like one fearing the worst.
His language was chaste, as he fled in his haste,
But the goat stayed behind him -- and "scoffed up" the paste.
With downcast head, and sorrowful tread,
The people came back from the desert in dread.
"The goat -- was he back there? Had anyone heard of him?"
In very short order they got plenty word of him.
In fact as they wandered by street, lane and hall,
"The trail of the serpent was over them all."
A poor little child knocked out stiff in the gutter
Proclaimed that the scapegoat was bred for a "butter".
The bill-sticker's pail told a sorrowful tale,
The scapegoat had licked it as dry as a nail;
He raced through their houses, and frightened their spouses,
But his latest achievement most anger arouses,
For while they were searching, and scratching their craniums,
One little Ben Ourbed, who looked in the flow'r-bed,
Discovered him eating the Rabbi's geraniums.
Moral
The moral is patent to all the beholders --
Don't shift your own sins on to other folks' shoulders;
Be kind to dumb creatures and never abuse them,
Nor curse them nor kick them, nor spitefully use them:
Take their lives if needs must -- when it comes to the worst,
But don't let them perish of hunger or thirst.
Remember, no matter how far you may roam
That dogs, goats, and chickens, it's simply the dickens,
Their talent stupendous for "getting back home".
Your sins, without doubt, will aye find you out,
And so will a scapegoat, he's bound to achieve it,
But, die in the wilderness! Don't you believe it!
|
Written by
Pablo Neruda |
Leaning into the afternoons,
I cast my sad nets towards your oceanic eyes.
There, in the highest blaze my solitude lengthens and flames;
Its arms turning like a drowning man's.
I send out red signals across your absent eyes
That wave like the sea, or the beach by a lighthouse.
You keep only darkness my distant female;
>From your regard sometimes, the coast of dread emerges.
Leaning into the afternoons,
I fling my sad nets to that sea that is thrashed
By your oceanic eyes.
The birds of night peck at the first stars
That flash like my soul when I love you.
The night, gallops on its shadowy mare
Shedding blue tassels over the land.
|
Written by
Anne Sexton |
For months my hand was sealed off
in a tin box. Nothing was there but the subway railings.
Perhaps it is bruised, I thought,
and that is why they have locked it up.
You could tell time by this, I thought,
like a clock, by its five knuckles
and the thin underground veins.
It lay there like an unconscious woman
fed by tubes she knew not of.
The hand had collapse,
a small wood pigeon
that had gone into seclusion.
I turned it over and the palm was old,
its lines traced like fine needlepoint
and stitched up into fingers.
It was fat and soft and blind in places.
Nothing but vulnerable.
And all this is metaphor.
An ordinary hand -- just lonely
for something to touch
that touches back.
The dog won't do it.
Her tail wags in the swamp for a frog.
I'm no better than a case of dog food.
She owns her own hunger.
My sisters won't do it.
They live in school except for buttons
and tears running down like lemonade.
My father won't do it.
He comes in the house and even at night
he lives in a machine made by my mother
and well oiled by his job, his job.
The trouble is
that I'd let my gestures freeze.
The trouble was not
in the kitchen or the tulips
but only in my head, my head.
Then all this became history.
Your hand found mine.
Life rushed to my fingers like a blood clot.
Oh, my carpenter,
the fingers are rebuilt.
They dance with yours.
They dance in the attic and in Vienna.
My hand is alive all over America.
Not even death will stop it,
death shedding her blood.
Nothing will stop it, for this is the kingdom
and the kingdom come.
|
Written by
G K Chesterton |
The Rev. Isaiah Bunter has disappeared into the interior of the Solomon Islands, and it is feared that he may have been devoured by the natives, as there has been a considerable revival of religious customs among the Polynesians.--A real paragraph from a real Paper; only the names altered.
It was Isaiah Bunter
Who sailed to the world's end,
And spread religion in a way
That he did not intend.
He gave, if not the gospel-feast,
At least a ritual meal;
And in a highly painful sense
He was devoured with zeal.
And who are we (as Henson says)
That we should close the door?
And should not Evangelicals
All jump at shedding Gore?
And many a man will melt in man,
Becoming one, not two,
When smacks across the startled earth
The Kiss of Kikuyu.
When Man is the Turk, and the Atheist,
Essene, Erastian, Whig,
And the Thug and the Druse and the Catholic
And the crew of the Captain's gig.
|
Written by
Hart Crane |
How many dawns, chill from his rippling rest
The seagull's wings shall dip and pivot him,
Shedding white rings of tumult, building high
Over the chained bay waters Liberty--
Then, with inviolate curve, forsake our eyes
As apparitional as sails that cross
Some page of figures to be filed away;
--Till elevators drop us from our day . . .
I think of cinemas, panoramic sleights
With multitudes bent toward some flashing scene
Never disclosed, but hastened to again,
Foretold to other eyes on the same screen;
And Thee, across the harbor, silver-paced
As though the sun took step of thee, yet left
Some motion ever unspent in thy stride,--
Implicitly thy freedom staying thee!
Out of some subway scuttle, cell or loft
A bedlamite speeds to thy parapets,
Tilting there momently, shrill shirt ballooning,
A jest falls from the speechless caravan.
Down Wall, from girder into street noon leaks,
A rip-tooth of the sky's acetylene;
All afternoon the cloud-flown derricks turn . . .
Thy cables breathe the North Atlantic still.
And obscure as that heaven of the Jews,
Thy guerdon . . . Accolade thou dost bestow
Of anonymity time cannot raise:
Vibrant reprieve and pardon thou dost show.
O harp and altar, of the fury fused,
(How could mere toil align thy choiring strings!)
Terrific threshold of the prophet's pledge,
Prayer of pariah, and the lover's cry,--
Again the traffic lights that skim thy swift
Unfractioned idiom, immaculate sigh of stars,
Beading thy path--condense eternity:
And we have seen night lifted in thine arms.
Under thy shadow by the piers I waited;
Only in darkness is thy shadow clear.
The City's fiery parcels all undone,
Already snow submerges an iron year . . .
O Sleepless as the river under thee,
Vaulting the sea, the prairies' dreaming sod,
Unto us lowliest sometime sweep, descend
And of the curveship lend a myth to God.
|
Written by
R S Thomas |
We met
under a shower
of bird-notes.
Fifty years passed,
love's moment
in a world in
servitude to time.
She was young;
I kissed with my eyes
closed and opened
them on her wrinkles.
`Come,' said death,
choosing her as his
partner for
the last dance, And she,
who in life
had done everything
with a bird's grace,
opened her bill now
for the shedding
of one sigh no
heavier than a feather.
|
Written by
Robert William Service |
I took a contract to bury the body of blasphemous Bill MacKie,
Whenever, wherever or whatsoever the manner of death he die--
Whether he die in the light o' day or under the peak-faced moon;
In cabin or dance-hall, camp or dive, mucklucks or patent shoon;
On velvet tundra or virgin peak, by glacier, drift or draw;
In muskeg hollow or canyon gloom, by avalanche, fang or claw;
By battle, murder or sudden wealth, by pestilence, hooch or lead--
I swore on the Book I would follow and look till I found my tombless dead.
For Bill was a dainty kind of cuss, and his mind was mighty sot
On a dinky patch with flowers and grass in a civilized bone-yard lot.
And where he died or how he died, it didn't matter a damn
So long as he had a grave with frills and a tombstone "epigram".
So I promised him, and he paid the price in good cheechako coin
(Which the same I blowed in that very night down in the Tenderloin).
Then I painted a three-foot slab of pine: "Here lies poor Bill MacKie",
And I hung it up on my cabin wall and I waited for Bill to die.
Years passed away, and at last one day came a squaw with a story strange,
Of a long-deserted line of traps 'way back of the Bighorn range;
Of a little hut by the great divide, and a white man stiff and still,
Lying there by his lonesome self, and I figured it must be Bill.
So I thought of the contract I'd made with him, and I took down from the shelf
The swell black box with the silver plate he'd picked out for hisself;
And I packed it full of grub and "hooch", and I slung it on the sleigh;
Then I harnessed up my team of dogs and was off at dawn of day.
You know what it's like in the Yukon wild when it's sixty-nine below;
When the ice-worms wriggle their purple heads through the crust of the pale blue snow;
When the pine-trees crack like little guns in the silence of the wood,
And the icicles hang down like tusks under the parka hood;
When the stove-pipe smoke breaks sudden off, and the sky is weirdly lit,
And the careless feel of a bit of steel burns like a red-hot spit;
When the mercury is a frozen ball, and the frost-fiend stalks to kill--
Well, it was just like that that day when I set out to look for Bill.
Oh, the awful hush that seemed to crush me down on every hand,
As I blundered blind with a trail to find through that blank and bitter land;
Half dazed, half crazed in the winter wild, with its grim heart-breaking woes,
And the ruthless strife for a grip on life that only the sourdough knows!
North by the compass, North I pressed; river and peak and plain
Passed like a dream I slept to lose and I waked to dream again.
River and plain and mighty peak--and who could stand unawed?
As their summits blazed, he could stand undazed at the foot of the throne of God.
North, aye, North, through a land accurst, shunned by the scouring brutes,
And all I heard was my own harsh word and the whine of the malamutes,
Till at last I came to a cabin squat, built in the side of a hill,
And I burst in the door, and there on the floor, frozen to death, lay Bill.
Ice, white ice, like a winding-sheet, sheathing each smoke-grimed wall;
Ice on the stove-pipe, ice on the bed, ice gleaming over all;
Sparkling ice on the dead man's chest, glittering ice in his hair,
Ice on his fingers, ice in his heart, ice in his glassy stare;
Hard as a log and trussed like a frog, with his arms and legs outspread.
I gazed at the coffin I'd brought for him, and I gazed at the gruesome dead,
And at last I spoke: "Bill liked his joke; but still, goldarn his eyes,
A man had ought to consider his mates in the way he goes and dies."
Have you ever stood in an Arctic hut in the shadow of the Pole,
With a little coffin six by three and a grief you can't control?
Have you ever sat by a frozen corpse that looks at you with a grin,
And that seems to say: "You may try all day, but you'll never jam me in"?
I'm not a man of the quitting kind, but I never felt so blue
As I sat there gazing at that stiff and studying what I'd do.
Then I rose and I kicked off the husky dogs that were nosing round about,
And I lit a roaring fire in the stove, and I started to thaw Bill out.
Well, I thawed and thawed for thirteen days, but it didn't seem no good;
His arms and legs stuck out like pegs, as if they was made of wood.
Till at last I said: "It ain't no use--he's froze too hard to thaw;
He's obstinate, and he won't lie straight, so I guess I got to--saw."
So I sawed off poor Bill's arms and legs, and I laid him snug and straight
In the little coffin he picked hisself, with the dinky silver plate;
And I came nigh near to shedding a tear as I nailed him safely down;
Then I stowed him away in my Yukon sleigh, and I started back to town.
So I buried him as the contract was in a narrow grave and deep,
And there he's waiting the Great Clean-up, when the Judgment sluice-heads sweep;
And I smoke my pipe and I meditate in the light of the Midnight Sun,
And sometimes I wonder if they was, the awful things I done.
And as I sit and the parson talks, expounding of the Law,
I often think of poor old Bill--and how hard he was to saw.
|
Written by
Edward Thomas |
The cherry trees bend over and are shedding,
On the old road where all that passed are dead,
Their petals, strewing the grass as for a wedding
This early May morn when there is none to wed.
|
Written by
W. E. B. Du Bois |
I am the Smoke King
I am black!
I am swinging in the sky,
I am wringing worlds awry;
I am the thought of the throbbing mills,
I am the soul of the soul-toil kills,
Wraith of the ripple of trading rills;
Up I’m curling from the sod,
I am whirling home to God;
I am the Smoke King
I am black.
I am the Smoke King,
I am black!
I am wreathing broken hearts,
I am sheathing love’s light darts;
Inspiration of iron times
Wedding the toil of toiling climes,
Shedding the blood of bloodless crimes—
Lurid lowering ’mid the blue,
Torrid towering toward the true,
I am the Smoke King,
I am black.
I am the Smoke King,
I am black!
I am darkening with song,
I am hearkening to wrong!
I will be black as blackness can—
The blacker the mantle, the mightier the man!
For blackness was ancient ere whiteness began.
I am daubing God in night,
I am swabbing Hell in white:
I am the Smoke King
I am black.
I am the Smoke King
I am black!
I am cursing ruddy morn,
I am hearsing hearts unborn:
Souls unto me are as stars in a night,
I whiten my black men—I blacken my white!
What’s the hue of a hide to a man in his might?
Hail! great, gritty, grimy hands—
Sweet Christ, pity toiling lands!
I am the Smoke King
I am black.
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