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 Cullen Bryant |
TO HIM who in the love of Nature holds
Communion with her visible forms she speaks
A various language; for his gayer hours
She has a voice of gladness and a smile
And eloquence of beauty and she glides 5
Into his darker musings with a mild
And healing sympathy that steals away
Their sharpness ere he is aware. When thoughts
Of the last bitter hour come like a blight
Over thy spirit and sad images 10
Of the stern agony and shroud and pall
And breathless darkness and the narrow house
Make thee to shudder and grow sick at heart;¡ª
Go forth under the open sky and list
To Nature's teachings while from all around¡ª 15
Earth and her waters and the depths of air¡ª
Comes a still voice¡ªYet a few days and thee
The all-beholding sun shall see no more
In all his course; nor yet in the cold ground
Where thy pale form was laid with many tears 20
Nor in the embrace of ocean shall exist
Thy image. Earth that nourished thee shall claim
Thy growth to be resolved to earth again
And lost each human trace surrendering up
Thine individual being shalt thou go 25
To mix forever with the elements;
To be a brother to the insensible rock
And to the sluggish clod which the rude swain
Turns with his share and treads upon. The oak
Shall send his roots abroad and pierce thy mould. 30
Yet not to thine eternal resting-place
Shalt thou retire alone nor couldst thou wish
Couch more magnificent. Thou shalt lie down
With patriarchs of the infant world ¡ªwith kings
The powerful of the earth ¡ªthe wise the good 35
Fair forms and hoary seers of ages past
All in one mighty sepulchre. The hills
Rock-ribbed and ancient as the sun; the vales
Stretching in pensive quietness between;
The venerable woods¡ªrivers that move 40
In majesty and the complaining brooks
That make the meadows green; and poured round all
Old Ocean's gray and melancholy waste ¡ª
Are but the solemn decorations all
Of the great tomb of man! The golden sun 45
The planets all the infinite host of heaven
Are shining on the sad abodes of death
Through the still lapse of ages. All that tread
The globe are but a handful to the tribes
That slumber in its bosom.¡ªTake the wings 50
Of morning pierce the Barcan wilderness
Or lose thyself in the continuous woods
Where rolls the Oregon and hears no sound
Save his own dashings ¡ªyet the dead are there:
And millions in those solitudes since first 55
The flight of years began have laid them down
In their last sleep¡ªthe dead reign there alone.
So shalt thou rest; and what if thou withdraw
In silence from the living and no friend
Take note of thy departure? All that breathe 60
Will share thy destiny. The gay will laugh
When thou art gone the solemn brood of care
Plod on and each one as before will chase
His favorite phantom; yet all these shall leave
Their mirth and their employments and shall come 65
And make their bed with thee. As the long train
Of ages glide away the sons of men
The youth in life's green spring and he who goes
In the full strength of years matron and maid
The speechless babe and the gray-headed man¡ª 70
Shall one by one be gathered to thy side
By those who in their turn shall follow them.
So live that when thy summons comes to join
The innumerable caravan which moves
To that mysterious realm where each shall take 75
His chamber in the silent halls of death
Thou go not like the quarry-slave at night
Scourged to his dungeon but sustained and soothed
By an unfaltering trust approach thy grave
Like one who wraps the drapery of his couch 80
About him and lies down to pleasant dreams.
|
Written by
Rudyard Kipling |
Here is nothing new nor aught unproven," say the Trumpets,
"Many feet have worn it and the road is old indeed.
"It is the King--the King we schooled aforetime! "
(Trumpets in the marshes-in the eyot at Runnymede!)
"Here is neither haste, nor hate, nor anger," peal the Trumpets,
"Pardon for his penitence or pity for his fall.
"It is the King!"--inexorable Trumpets--
(Trumpets round the scaffold af the dawning by Whitehall!)
. . . . . . .
"He hath veiled the Crown And hid the Scepter," warn (he Trum pets,
"He hath changed the fashion of the lies that cloak his will.
"Hard die the Kings--ah hard--dooms hard!" declare the Trumpets,
Trumpets at the gang-plank where the brawling troop-decks fill!
Ancient and Unteachable, abide--abide the Trumpets!
Once again the Trumpets, for the shuddering ground-swell brings
Clamour over ocean of the harsh, pursuing Trumpets--
Trumpets of the Vanguard that have sworn no truce with Kings!
All we have of freedom, all we use or know--
This our fathers bought for us long and long ago.
Ancient Right unnoticed as the breath we draw--
Leave to live by no man's leave, underneath the Law.
Lance and torch and tumult, steel and grey-goose wing
Wrenched it, inch and ell and all, slowly from the king.
Till our fathers 'stablished,, after bloody years,
How our King is one with us, first among his peers.
So they bought us freedom-not at little cost--
Wherefore must we watch the King, lest our gain be lost.
Over all things certain, this is sure indeed,
Suffer not the old King: for we know the breed.
Give no ear to bondsmen bidding us endure.
Whining "He is weak and far"; crying "Time will cure."
(Time himself is witness, till the battle joins,
Deeper strikes the rottenness in the people's loins.)
Give no heed to bondsmen masking war with peace.
Suffer not the old King here or overseas.
They that beg us barter--wait his yielding mood--
Pledge the years we hold in trust-pawn our brother's blood--
Howso' great their clamour, whatsoe'er their claim,
Suffer not the old King under any name!
Here is naught unproven--here is naught to learn.
It is written what shall fall if the King return.
He shall mark our goings, question whence we came,
Set his guards about us, as in Freedom's name.
He shall take a tribute, toll of all our ware;
He shall change our gold for arms--arms we may not bear.
He shall break his Judges if they cross his word;
He shall rule above the Law calling on the Lord.
He shall peep and mutter; and the night shall bring
Watchers 'neath our window, lest we mock the King --
Hate and all division; hosts of hurrying spies;
Money poured in secret, carrion breeding flies.
Strangers of his counsel, hirelings of his pay,
These shall deal our Justice: sell-deny-delay.
We shall drink dishonour, we shall eat abuse
For the Land we look to--for the Tongue we use.
We shall take our station, dirt beneath his feet,
While his hired captains jeer us in the street.
Cruel in the shadow, crafty in the sun,
Far beyond his borders shall his teachings run.
Sloven, sullen, savage, secret, uncontrolled,
Laying on a new land evil of the old--
Long-forgotten bondage, dwarfing heart and brain--
All our fathers died to loose he shall bind again.
Here is nought at venture, random nor untrue
Swings the wheel full-circle, brims the cup anew.
Here is naught unproven, here is nothing hid:
Step for step and word for word--so the old Kings did!
Step by step, and word by word: who is ruled may read.
Suffer not the old Kings: for we know the breed--
All the right they promise--all the wrong they bring.
Stewards of the Judgment, suffer not this King !
|
Written by
Lewis Carroll |
PREFACE
If---and the thing is wildly possible---the charge of writing
nonsense were ever brought against the author of this brief but
instructive poem, it would be based, I feel convinced, on the line
``Then the bowsprit got mixed with the rudder sometimes''
In view of this painful possibility, I will not (as I might) appeal
indignantly to my other writings as a proof that I am incapable of
such a deed: I will not (as I might) point to the strong moral
purpose of this poem itself, to the arithmetical principles so
cautiously inculcated in it, or to its noble teachings in Natural
History---I will take the more prosaic course of simply explaining
how it happened.
The Bellman, who was almost morbidly sensitive about appearances,
used to have the bowsprit unshipped once or twice a week to be
revarnished, and it more than once happened, when the time came for
replacing it, that no one on board could remember which end of the
ship it belonged to. They knew it was not of the slightest use to
appeal to the Bellman about it---he would only refer to his Naval
Code, and read out in pathetic tones Admiralty Instructions which
none of them had ever been able to understand---so it generally ended
in its being fastened on, anyhow, across the rudder. The helmsman
used to stand by with tears in his eyes: he knew it was all wrong,
but alas! Rule 42 of the Code, ``No one shall speak to the Man at the
Helm'', had been completed by the Bellman himself with the words
``and the Man at the Helm shall speak to no one''. So remonstrance
was impossible, and no steering could be done till the next
varnishing day. During these bewildering intervals the ship usually
sailed backwards.
This office was usually undertaken by the Boots, who found in it
a refuge from the Baker's constant complaints about the insufficient
blacking of his three pairs of boots.
As this poem is to some extent connected with the lay of the
Jabberwock, let me take this opportunity of answering a question that
has often been asked me, how to pronounce ``slithy toves''. The
``i'' in ``slithy'' is long, as in ``writhe''; and ``toves'' is
pronounced so as to rhyme with ``groves''. Again, the first ``o'' in
``borogoves'' is pronounced like the ``o'' in ``borrow''. I have
heard people try to give it the sound of the ``o'' in ``worry''.
Such is Human Perversity.
This also seems a fitting occasion to notice the other hard words in
that poem. Humpty-Dumpty's theory, of two meanings packed into one
word like a portmanteau, seems to me the right explanation for all.
For instance, take the two words ``fuming'' and ``furious''. Make up
your mind that you will say both words, but leave it unsettled which
you will say first. Now open your mouth and speak. If your thoughts
incline ever so little towards ``fuming'', you will say
``fuming-furious''; if they turn, by even a hair's breadth, towards
``furious'', you will say ``furious-fuming''; but if you have that
rarest of gifts, a perfectly balanced mind, you will say
``frumious''.
Supposing that, when Pistol uttered the well-known words---
``Under which king, Bezonian? Speak or die!''
Justice Shallow had felt certain that it was either William or
Richard, but had not been able to settle which, so that he could not
possibly say either name before the other, can it be doubted that,
rather than die, he would have gasped out ``Rilchiam!''.
|
Written by
Johann Wolfgang von Goethe |
WHAT time our Lord still walk'd the earth,
Unknown, despised, of humble birth,
And on Him many a youth attended
(His words they seldom comprehended),
It ever seem'd to Him most meet
To hold His court in open street,
As under heaven's broad canopy
One speaks with greater liberty.
The teachings of His blessed word
From out His holy mouth were heard;
Each market to a fane turn'd He
With parable and simile.
One day, as tow'rd a town He roved,
In peace of mind with those He loved,
Upon the path a something gleam'd;
A broken horseshoe 'twas, it seem'd.
So to St. Peter thus He spake:
"That piece of iron prythee take!"
St. Peter's thoughts had gone astray,--
He had been musing on his way
Respecting the world's government,
A dream that always gives content,
For in the head 'tis check'd by nought;
This ever was his dearest thought,
For him this prize was far too mean
Had it a crown and sceptre been!
But, surely, 'twasn't worth the trouble
For half a horseshoe to bend double!
And so he turn'd away his head,
As if he heard not what was said,
The Lord, forbearing tow'rd all men,
Himself pick'd up the horseshoe then
(He ne'er again like this stoop'd down).
And when at length they reach'd the town,
Before a smithy He remain'd,
And there a penny for 't obtain'd.
As they the market-place went by,
Some beauteous cherries caught His eye:
Accordingly He bought as many
As could be purchased for a penny,
And then, as oft His wont had been,
Placed them within His sleeve unseen.
They went out by another gate,
O'er plains and fields proceeding straight,
No house or tree was near the spot,
The sun was bright, the day was hot;
In short, the weather being such,
A draught of water was worth much.
The Lord walk'd on before them all,
And let, unseen, a cherry fall.
St. Peter rush'd to seize it hold,
As though an apple 'twere of gold;
His palate much approv'd the berry;
The Lord ere long another cherry
Once more let fall upon the plain;
St. Peter forthwith stoop'd again.
The Lord kept making him thus bend
To pick up cherries without end.
For a long time the thing went on;
The Lord then said, in cheerful tone:
"Had'st thou but moved when thou wert bid,
Thou of this trouble had'st been rid;
The man who small things scorns, will next,
By things still smaller be perplex'd."
1797.
|
Written by
Kahlil Gibran |
I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of the world, for there is no
Ending to my grief-stricken being.
I roamed the infinite sky, and
Soared in the ideal world, and
Floated through the firmament. But
Here I am, prisoner of measurement.
I heard the teachings of Confucius;
I listened to Brahma's wisdom;
I sat by Buddha under the Tree of Knowledge.
Yet here I am, existing with ignorance
And heresy.
I was on Sinai when Jehovah approached Moses;
I saw the Nazarene's miracles at the Jordan;
I was in Medina when Mohammed visited.
Yet I here I am, prisoner of bewilderment.
Then I witnessed the might of Babylon;
I learned of the glory of Egypt;
I viewed the warring greatness of Rome.
Yet my earlier teachings showed the
Weakness and sorrow of those achievements.
I conversed with the magicians of Ain Dour;
I debated with the priests of Assyria;
I gleaned depth from the prophets of Palestine.
Yet, I am still seeking truth.
I gathered wisdom from quiet India;
I probed the antiquity of Arabia;
I heard all that can be heard.
Yet, my heart is deaf and blind.
I suffered at the hands of despotic rulers;
I suffered slavery under insane invaders;
I suffered hunger imposed by tyranny;
Yet, I still possess some inner power
With which I struggle to great each day.
My mind is filled, but my heart is empty;
My body is old, but my heart is an infant.
Perhaps in youth my heart will grow, but I
Pray to grow old and reach the moment of
My return to God. Only then will my heart fill!
I was here from the moment of the
Beginning, and here I am still. And
I shall remain here until the end
Of of world, for there is no
Ending to my grief-stricken being.
|
Written by
Barry Tebb |
Richard Chessick, John Gedo, James Grotstein and Vamik Voltan
What darknesses have you lit up for me
What depths of infinite space plumbed
With your finely honed probes
What days of unending distress lightened
With your wisdom, skills and jouissance?
Conquistadores of the unconscious
For three decades how often have I come to you
And from your teachings gathered the manna
Of meaning eluding me alone in my northern eyrie?
Chance or God’s guidance – being a poet I chose the latter –
Brought me to dip my ankle like an amah’s blessing
Into the Holy Ganges of prelude and grosse fuge
Of ego and unconscious, wandering alone
In uncharted waters and faltering
Until I raised my hand and found it grasped
By your firm fingers pulling inexorably shoreward.
Did I know, how could I know, madness
Would descend on my family, first a sad grandfather
Who had wrought destruction on three generations
Including our children’s?
I locked with the horns of madness,
Trusted my learning, won from you at whose feet I sat
Alone and in spirit; yet not once did you let me down,
In ward rounds, staying on after the other visitors –
How few and lost – had gone, chatting to a charge nurse
While together we made our case
To the well meaning but unenlightened psychiatrist,
Chair of the department no less, grumbling good-naturedly
At our fumbling formulations of splitting as a diagnostic aid.
When Cyril’s nightmare vision of me in a white coat
Leading a posse of nurses chasing him round his flat
With a flotilla of ambulances on witches’ brooms
Bringing his psychotic core to the fore and
The departmental chairman finally signing the form.
Cyril discharged on Largactil survived two years
To die on a dual carriageway ‘high on morphine’
And I learned healing is caring as much as knowing,
The slow hard lesson of a lifetime, the concentration
Of a chess master, the footwork of a dancer,
The patience of a scholar and a saint’s humility,
While I have only a poet’s quickness, a journalist’s
Ability to speed-read and the clumsiness
Of a circus clown.
|
Written by
The Bible |
Blessed are you that do not walk
In the counsel of the unwise,
Nor stand in the path of the unrighteous ones,
Nor listen to their advice
But your delight and holy desire
Are the teachings of the Lord,
Meditating by day and by night,
Giving ear to God's holy law
Like a firmly planted tree
That is watered by the streams,
You shall bear fruit in its season
And prosper in everything.Scripture Poem © Copyright Of M.S.Lowndes
|
Written by
Isaac Watts |
Desire of knowledge; or, The teachings of the Spirit with the word.
ver. 64,68,18
Thy mercies fill the earth, O Lord;
How good thy works appear!
Open mine eyes to read thy word,
And see thy wonders there.
ver. 73,125
My heart was fashioned by thy hand;
My service is thy due:
O make thy servant understand
The duties he must do.
ver. 19
Since I'm a stranger here below,
Let not thy path be hid;
But mark the road my feet should go,
And be my constant guide
ver. 26
When I confessed my wand'ring ways,
Thou heard'st my soul complain;
Grant me the teachings of thy grace,
Or I shall stray again.
ver. 33,34
If God to me his statutes show,
And heav'nly truth impart,
His work for ever I'll pursue,
His law shall rule my heart.
ver. 50,71
This was my comfort when I bore
Variety of grief;
It made me learn thy word the more,
And fly to that relief.
ver. 51
[In vain the proud deride me now;
I'll ne'er forget thy law,
Nor let that blessed gospel go,
Whence all my hopes I draw.
ver. 27,171
When I have learned my Father's will,
I'll teach the world his ways;
My thankful lips, inspired with zeal,
Shall loud pronounce his praise.]
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