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
Anne Sexton |
1.
Mother, my Mary Gray,
once resident of Gloucester
and Essex County,
a photostat of your will
arrived in the mail today.
This is the division of money.
I am one third
of your daughters counting my bounty
or I am a queen alone
in the parlor still,
eating the bread and honey.
It is Good Friday.
Black birds pick at my window sill.
Your coat in my closet,
your bright stones on my hand,
the gaudy fur animals
I do not know how to use,
settle on me like a debt.
A week ago, while the hard March gales
beat on your house,
we sorted your things: obstacles
of letters, family silver,
eyeglasses and shoes.
Like some unseasoned Christmas, its scales
rigged and reset,
I bundled out gifts I did not choose.
Now the houts of The Cross
rewind.
In Boston, the devout
work their cold knees
toward that sweet martyrdom
that Christ planned.
My timely loss
is too customary to note; and yet
I planned to suffer
and I cannot.
It does not please
my yankee bones to watch
where the dying is done
in its usly hours.
Black birds peck
at my window glass
and Easter will take its ragged son.
The clutter of worship
that you taught me, Mary Gray,
is old.
I imitate
a memory of belief
that I do not own.
I trip
on your death and jesus, my stranger
floats up over
my Christian home, wearing his straight
thorn tree.
I have cast my lot
and am one third thief
of you.
Time, that rearranger
of estates, equips
me with your garments, but not with grief.
2.
This winter when
cancer began its ugliness
I grieved with you each day
for three months
and found you in your private nook
of the medicinal palace
for New England Women
and never once
forgot how long it took.
I read to you
from The New Yorker, ate suppers
you wouldn't eat, fussed
with your flowers,
joked with your nurses, as if I
were the balm among lepers,
as if I could undo
a life in hours
if I never said goodbye.
But you turned old,
all your fifty-eight years sliding
like masks from your skull;
and at the end
I packed your nightgowns in suitcases,
paid the nurses, came riding
home as if I'd been told
I could pretend
people live in places.
3.
Since then I have pretended ease,
loved with the trickeries of need, but not enough
to shed my daughterhood
or sweeten him as a man.
I drink the five o' clock martinis
and poke at this dry page like a rough
goat.
Fool! I fumble my lost childhood
for a mother and lounge in sad stuff
with love to catch and catch as catch can.
And Christ still waits.
I have tried
to exorcise the memory of each event
and remain still, a mixed child,
heavy with cloths of you.
Sweet witch, you are my worried guide.
Such dangerous angels walk through Lent.
Their walls creak Anne! Convert! Convert!
My desk moves.
Its cavr murmurs Boo
and I am taken and beguiled.
Or wrong.
For all the way I've come
I'll have to go again.
Instead, I must convert
to love as reasonable
as Latin, as sold as earthenware:
an equilibrium
I never knew.
And Lent will keep its hurt
for someone else.
Christ knows enough
staunch guys have hitched him in trouble.
thinking his sticks were badges to wear.
4.
Spring rusts on its skinny branch
and last summer's lawn
is soggy and brown.
Yesterday is just a number.
All of its winters avalanche
out of sight.
What was, is gone.
Mother, last night I slept
in your Bonwit Teller nightgown.
Divided, you climbed into my head.
There in my jabbering dream
I heard my own angry cries
and I cursed you, Dame
keep out of my slumber.
My good Dame, you are dead.
And Mother, three stones
slipped from your glittering eyes.
Now it's Friday's noon
and I would still curse
you with my rhyming words
and bring you flapping back, old love,
old circus knitting, god-in-her-moon,
all fairest in my lang syne verse,
the gauzy bride among the children,
the fancy amid the absurd
and awkward, that horn for hounds
that skipper homeward, that museum
keeper of stiff starfish, that blaze
within the pilgrim woman,
a clown mender, a dove's
cheek among the stones,
my Lady of first words,
this is the division of ways.
And now, while Christ stays
fastened to his Crucifix
so that love may praise
his sacrifice
and not the grotesque metaphor,
you come, a brave ghost, to fix
in my mind without praise
or paradise
to make me your inheritor.
|
Written by
Primo Levi |
I am twenty-four
led to slaughter
I survived.
The following are empty synonyms:
man and beast
love and hate
friend and foe
darkness and light.
The way of killing men and beasts is the same
I've seen it:
truckfuls of chopped-up men
who will not be saved.
Ideas are mere words:
virtue and crime
truth and lies
beauty and ugliness
courage and cowardice.
Virtue and crime weigh the same
I've seen it:
in a man who was both
criminal and virtuous.
I seek a teacher and a master
may he restore my sight hearing and speech
may he again name objects and ideas
may he separate darkness from light.
I am twenty-four
led to slaughter
I survived.
|
Written by
David Lehman |
I like walking on streets as black and wet as this one
now, at two in the solemnly musical morning, when everyone else
in this town emptied of Lestrygonians and Lotus-eaters
is asleep or trying or worrying why
they aren't asleep, while unknown to them Ulysses walks
into the shabby apartment I live in, humming and feeling
happy with the avant-garde weather we're having,
the winds (a fugue for flute and oboe) pouring
into the windows which I left open although
I live on the ground floor and there have been
two burglaries on my block already this week,
do I quickly take a look to see
if the valuables are missing? No, that is I can't,
it's an epistemological quandary: what I consider
valuable, would they? Who are they, anyway? I'd answer that
with speculations based on newspaper accounts if I were
Donald E.
Westlake, whose novels I'm hooked on, but
this first cigarette after twenty-four hours
of abstinence tastes so good it makes me want
to include it in my catalogue of pleasures
designed to hide the ugliness or sweep it away
the way the violent overflow of rain over cliffs
cleans the sewers and drains of Ithaca
whose waterfalls head my list, followed by
crudites of carrots and beets, roots and all,
with rained-on radishes, too beautiful to eat,
and the pure pleasure of talking, talking and not knowing
where the talk will lead, but willing to take my chances.
Furthermore I shall enumerate some varieties of tulips
(Bacchus, Tantalus, Dardanelles) and other flowers
with names that have a life of their own (Love Lies Bleeding,
Dwarf Blue Bedding, Burning Bush, Torch Lily, Narcissus).
Mostly, as I've implied, it's the names of things
that count; still, sometimes I wonder and, wondering, find
the path of least resistance, the earth's orbit
around the sun's delirious clarity.
Once you sniff
the aphrodisiac of disaster, you know: there's no reason
for the anxiety--or for expecting to be free of it;
try telling Franz Kafka he has no reason to feel guilty;
or so I say to well-meaning mongers of common sense.
They way I figure, you start with the names
which are keys and then you throw them away
and learn to love the locked rooms, with or without
corpses inside, riddles to unravel, emptiness to possess,
a woman to wake up with a kiss (who is she?
no one knows) who begs your forgiveness (for what?
you cannot know) and then, in the authoritative tone
of one who has weathered the storm of his exile, orders you
to put up your hands and beg the rain to continue
as if it were in your power.
And it is,
I feel it with each drop.
I am standing
outside at the window, looking in on myself
writing these words, feeling what wretches feel, just
as the doctor ordered.
And that's what I plan to do,
what the storm I was caught in reminded me to do,
to shake the superflux, distribute my appetite, fast
without so much as a glass of water, and love
each bite I haven't taken.
I shall become the romantic poet
whose coat of many colors smeared
with blood, like a butcher's apron, left
in the sacred pit or brought back to my father
to confirm my death, confirms my new life
instead, an alien prince of dungeons and dreams
who sheds the disguise people recognize him by
to reveal himself to his true brothers at last
in the silence that stuns before joy descends, like rain.
|
Written by
Robert William Service |
She
I'm waiting for the man I hope to wed.
I've never seen him - that's the funny part.
I promised I would wear a rose of red,
Pinned on my coat above my fluttered heart,
So that he'd know me - a precaution wise,
Because I wrote him I was twenty-three,
And Oh such heaps and heaps of silly lies.
.
.
So when we meet what will he think of me?
It's funny, but it has its sorry side;
I put an advert.
in the evening Press:
"A lonely maiden fain would be a bride.
"
Oh it was shameless of me, I confess.
But I am thirty-nine and in despair,
Wanting a home and children ere too late,
And I forget I'm no more young and fair -
I'll hide my rose and run.
.
.
No, no, I'll wait.
An hour has passed and I am waiting still.
I ought to feel relieved, but I'm so sad.
I would have liked to see him, just to thrill,
And sigh and say: "There goes my lovely lad!
My one romance!" Ah, Life's malign mishap!
"Garcon, a cafè creme.
" I'll stay till nine.
.
.
The cafè's empty, just an oldish chap
Who's sitting at the table next to mine.
.
.
He
I'm waiting for the girl I mean to wed.
She was to come at eight and now it's nine.
She'd pin upon her coat a rose of red,
And I would wear a marguerite in mine.
No sign of her I see.
.
.
It's true my eyes
Need stronger glasses than the ones I wear,
But Oh I feel my heart would recognize
Her face without the rose - she is so fair.
Ah! what deceivers are we aging men!
What vanity keeps youthful hope aglow!
Poor girl! I sent a photo taken when
I was a student, twenty years ago.
(Hers is so Springlike, Oh so blossom sweet!)
How she will shudder when she sees me now!
I think I'd better hide that marguerite -
How can I age and ugliness avow?
She does not come.
It's after nine o'clock.
What fools we fogeys are! I'll try to laugh;
(Garcon, you might bring me another bock)
Falling in love, just from a photograph.
Well, that's the end.
I'll go home and forget,
Then realizing I am over ripe
I'll throw away this silly cigarette
And philosophically light my pipe.
* * * * *
The waiter brought the coffee and the beer,
And there they sat, so woe-begone a pair,
And seemed to think: "Why do we linger here?"
When suddenly they turned, to start and stare.
She spied a marguerite, he glimpsed a rose;
Their eyes were joined and in a flash they knew.
.
.
The sleepy waiter saw, when time to close,
The sweet romance of those deceiving two,
Whose lips were joined, their hearts, their future too.
|
Written by
Diane Wakoski |
Photograph negative
her black arm: a diving porpoise,
sprawled across the ice-banked pillow.
Head: a sheet of falling water.
Her legs: icicle branches breaking into light.
This woman,
photographed sleeping.
The man,
making the photograph in the acid pan of his brain.
Sleep stain them both,
as if cloudy semen
rubbed shiningly over the surface
will be used to develop their images.
on the desert
the porpoises curl up,
their skeleton teeth are bared by
parched lips;
her sleeping feet
trod on scarabs,
holding the names of the dead
tight in the steady breathing.
This man and woman have married
and travel reciting
chanting
names of missing objects.
They enter a pyramid.
A black butterfly covers the doorway
like a cobweb,
folds around her body,
the snake of its body
closing her lips.
her breasts are stone stairs.
She calls the name, "Isis,"
and waits for the white face to appear.
No one walks in these pyramids at night.
No one walks during
the day.
You walk in that negative time,
the woman's presence filling up the space
as if she were incense; man walks
down the crevices and
hills of her body.
Sounds of the black marriage
are ritual sounds.
Of the porpoises dying on the desert.
The butterfly curtaining the body,
The snake filling the mouth.
The sounds of all the parts coming together
in this one place,
the desert pyramid,
built with the clean historical
ugliness of men dying at work.
If you imagine, friend, that I do not have those
black serpents in the pit of my body,
that I am not crushed in fragments by the tough
butterfly wing
broken and crumpled like a black silk stocking,
if you imagine that my body is not
blackened
burned wood,
then you imagine a false woman.
This marriage could not change me.
Could not change my life.
Not is it that different from any other marriage.
They are all filled with desert journeys,
with Isis who hold us in her terror,
with Horus who will not let us see
the parts of his body joined
but must make us witness them in dark corners,
in bloody confusion;
and yet this black marriage,
as you call it,
has its own beauty.
As the black cat with its rich fur
stretched and gliding smoothly down the tree trunks.
Or the shining black obsidian
pulled out of mines and polished to the cat's eye.
Black as the neat seeds of a watermelon,
or a pool of oil, prisming the light.
Do not despair this "black marriage.
"
You must let the darkness out of your own body;
acknowledge it
and let it enter your mouth,
taste the historical darkness openly.
Taste your own beautiful death,
see your own photo image,
as x-ray,
Bone bleaching inside the blackening
flesh
|
Written by
Anne Sexton |
Like Oedipus I am losing my sight.
LIke Judas I have done my wrong.
Their punishment is over;
the shame and disgrace of it
are all used up.
But as for me,
look into my face
and you will know that crimes dropped upon me
as from a high building
and although I cannot speak of them
or explain the degrading details
I have remembered much
about Judas -
about Judas, the old and the famous -
that you overlooked.
The story of his life
is the story of mine.
I have one glass eye.
My nerves push against its painted surface
but the other one
waiting for judgement
continues to see .
.
.
Of course
the New Testament is very small.
Its mouth opens four times -
as out-of-date as a prehistoric monster,
yet somehow man-made
held together by pullies
like the stone jaw of a back-hoe.
It gouges out the Judaic ground,
taking its own backyard
like a virgin daughter.
And furthermore how did Judas come into it -
that Judas Iscariot,
belonging to the tribe of Reuben?
He should have tried to lift him up there!
His neck like an iron pole,
hard as Newcastle,
his heart as stiff as beeswax,
his legs swollen and unmarked,
his other limbs still growing.
All of it heavy!
That dead weight that would have been his fault
.
He should have known!
In the first place who builds up such ugliness?
I think of this man saying .
.
.
Look! Here's the price to do it
plus the cost of the raw materials
and if it took him three or four days
to do it, then, they'd understand.
They figured it weighed enough
to support a man.
They said,
fifteen stone is the approximate weight
of a thief.
Its ugliness is a matter of custom.
If there was a mistake made
then the Crucifix was constructed wrong .
.
.
not from the quality of the pine,
not from hanging a mirror,
not from dropping the studding or the drill
but from having an inspriation.
But Judas was not a genius
or under the auspices of an inspiration.
I don't know whether it was gold or silver.
I don't know why he betrayed him
other than his motives,
other than the avaricious and dishonest man.
And then there were the forbidden crimes,
those that were expressly foretold,
and then overlooked
and then forgotten
except by me .
.
.
Judas had a mother
just as I had a mother.
Oh! Honor and relish the facts!
Do not think of the intense sensation
I have as I tell you this
but think only .
.
.
Judas had a mother.
His mother had a dream.
Because of this dream
he was altogether managed by fate
and thus he raped her.
As a crime we hear little of this.
Also he sold his God.
|
Written by
Conrad Aiken |
From time to time, lifting his eyes, he sees
The soft blue starlight through the one small window,
The moon above black trees, and clouds, and Venus,—
And turns to write .
.
.
The clock, behind ticks softly.
It is so long, indeed, since I have written,—
Two years, almost, your last is turning yellow,—
That these first words I write seem cold and strange.
Are you the man I knew, or have you altered?
Altered, of course—just as I too have altered—
And whether towards each other, or more apart,
We cannot say .
.
.
I've just re-read your letter—
Not through forgetfulness, but more for pleasure—
Pondering much on all you say in it
Of mystic consciousness—divine conversion—
The sense of oneness with the infinite,—
Faith in the world, its beauty, and its purpose .
.
.
Well, you believe one must have faith, in some sort,
If one's to talk through this dark world contented.
But is the world so dark? Or is it rather
Our own brute minds,—in which we hurry, trembling,
Through streets as yet unlighted? This, I think.
You have been always, let me say, "romantic,"—
Eager for color, for beauty, soon discontented
With a world of dust and stones and flesh too ailing:
Even before the question grew to problem
And drove you bickering into metaphysics,
You met on lower planes the same great dragon,
Seeking release, some fleeting satisfaction,
In strange aesthetics .
.
.
You tried, as I remember,
One after one, strange cults, and some, too, morbid,
The cruder first, more violent sensations,
Gorgeously carnal things, conceived and acted
With splendid animal thirst .
.
.
Then, by degrees,—
Savoring all more delicate gradations
In all that hue and tone may play on flesh,
Or thought on brain,—you passed, if I may say so,
From red and scarlet through morbid greens to mauve.
Let us regard ourselves, you used to say,
As instruments of music, whereon our lives
Will play as we desire: and let us yield
These subtle bodies and subtler brains and nerves
To all experience plays .
.
.
And so you went
From subtle tune to subtler, each heard once,
Twice or thrice at the most, tiring of each;
And closing one by one your doors, drew in
Slowly, through darkening labyrinths of feeling,
Towards the central chamber .
.
.
Which now you've reached.
What, then's, the secret of this ultimate chamber—
Or innermost, rather? If I see it clearly
It is the last, and cunningest, resort
Of one who has found this world of dust and flesh,—
This world of lamentations, death, injustice,
Sickness, humiliation, slow defeat,
Bareness, and ugliness, and iteration,—
Too meaningless; or, if it has a meaning,
Too tiresomely insistent on one meaning:
Futility .
.
.
This world, I hear you saying,—
With lifted chin, and arm in outflung gesture,
Coldly imperious,—this transient world,
What has it then to give, if not containing
Deep hints of nobler worlds? We know its beauties,—
Momentary and trivial for the most part,
Perceived through flesh, passing like flesh away,—
And know how much outweighed they are by darkness.
We are like searchers in a house of darkness,
A house of dust; we creep with little lanterns,
Throwing our tremulous arcs of light at random,
Now here, now there, seeing a plane, an angle,
An edge, a curve, a wall, a broken stairway
Leading to who knows what; but never seeing
The whole at once .
.
.
We grope our way a little,
And then grow tired.
No matter what we touch,
Dust is the answer—dust: dust everywhere.
If this were all—what were the use, you ask?
But this is not: for why should we be seeking,
Why should we bring this need to seek for beauty,
To lift our minds, if there were only dust?
This is the central chamber you have come to:
Turning your back to the world, until you came
To this deep room, and looked through rose-stained windows,
And saw the hues of the world so sweetly changed.
Well, in a measure, so only do we all.
I am not sure that you can be refuted.
At the very last we all put faith in something,—
You in this ghost that animates your world,
This ethical ghost,—and I, you'll say, in reason,—
Or sensuous beauty,—or in my secret self .
.
.
Though as for that you put your faith in these,
As much as I do—and then, forsaking reason,—
Ascending, you would say, to intuition,—
You predicate this ghost of yours, as well.
Of course, you might have argued,—and you should have,—
That no such deep appearance of design
Could shape our world without entailing purpose:
For can design exist without a purpose?
Without conceiving mind? .
.
.
We are like children
Who find, upon the sands, beside a sea,
Strange patterns drawn,—circles, arcs, ellipses,
Moulded in sand .
.
.
Who put them there, we wonder?
Did someone draw them here before we came?
Or was it just the sea?—We pore upon them,
But find no answer—only suppositions.
And if these perfect shapes are evidence
Of immanent mind, it is but circumstantial:
We never come upon him at his work,
He never troubles us.
He stands aloof—
Well, if he stands at all: is not concerned
With what we are or do.
You, if you like,
May think he broods upon us, loves us, hates us,
Conceives some purpose of us.
In so doing
You see, without much reason, will in law.
I am content to say, 'this world is ordered,
Happily so for us, by accident:
We go our ways untroubled save by laws
Of natural things.
' Who makes the more assumption?
If we were wise—which God knows we are not—
(Notice I call on God!) we'd plumb this riddle
Not in the world we see, but in ourselves.
These brains of ours—these delicate spinal clusters—
Have limits: why not learn them, learn their cravings?
Which of the two minds, yours or mine, is sound?
Yours, which scorned the world that gave it freedom,
Until you managed to see that world as omen,—
Or mine, which likes the world, takes all for granted,
Sorrow as much as joy, and death as life?—
You lean on dreams, and take more credit for it.
I stand alone .
.
.
Well, I take credit, too.
You find your pleasure in being at one with all things—
Fusing in lambent dream, rising and falling
As all things rise and fall .
.
.
I do that too—
With reservations.
I find more varied pleasure
In understanding: and so find beauty even
In this strange dream of yours you call the truth.
Well, I have bored you.
And it's growing late.
For household news—what have you heard, I wonder?
You must have heard that Paul was dead, by this time—
Of spinal cancer.
Nothing could be done—
We found it out too late.
His death has changed me,
Deflected much of me that lived as he lived,
Saddened me, slowed me down.
Such things will happen,
Life is composed of them; and it seems wisdom
To see them clearly, meditate upon them,
And understand what things flow out of them.
Otherwise, all goes on here much as always.
Why won't you come and see us, in the spring,
And bring old times with you?—If you could see me
Sitting here by the window, watching Venus
Go down behind my neighbor's poplar branches,—
Just where you used to sit,—I'm sure you'd come.
This year, they say, the springtime will be early.
|
Written by
Kenn Nesbitt |
Mister Horrible Head and Miss Ugliness Face
are the ugliest couple alive.
Yes indeed they’re so ugly that people run screaming
whenever they see them arrive.
You might say they’re misshapen, repulsive and vile,
or cadaverous, gruesome and gross.
Maybe hideous, grisly, repellent and shocking,
disgusting, unpleasant, morose.
You can call them unsightly, or horrid or scary,
or monstrous or frightful or bad.
You can call them whatever you like, but to me
they will always be called “Mom and Dad.”
--Kenn Nesbitt
Copyright © Kenn Nesbitt 1999. All Rights Reserved.
|
Written by
Lascelles Abercrombie |
BALKIS was in her marble town,
And shadow over the world came down.
Whiteness of walls, towers and piers,
That all day dazzled eyes to tears,
Turned from being white-golden flame,
And like the deep-sea blue became.
Balkis into her garden went;
Her spirit was in discontent
Like a torch in restless air.
Joylessly she wandered there,
And saw her city's azure white
Lying under the great night,
Beautiful as the memory
Of a worshipping world would be
In the mind of a god, in the hour
When he must kill his outward power;
And, coming to a pool where trees
Grew in double greeneries,
Saw herself, as she went by
The water, walking beautifully,
And saw the stars shine in the glance
Of her eyes, and her own fair countenance
Passing, pale and wonderful,
Across the night that filled the pool.
And cruel was the grief that played
With the queen's spirit; and she said:
'What do I here, reigning alone?
For to be unloved is to be alone.
There is no man in all my land
Dare my longing understand;
The whole folk like a peasant bows
Lest its look should meet my brows
And be harmed by this beauty of mine.
I burn their brains as I were sign
Of God's beautiful anger sent
To master them with punishment
Of beauty that must pour distress
On hearts grown dark with ugliness.
But it is I am the punisht one.
Is there no man, is there none,
In whom my beauty will but move
The lust of a delighted love;
In whom some spirit of God so thrives
That we may wed our lonely lives.
Is there no man, is there none? '—
She said, 'I will go to Solomon.
'
|