Get Your Premium Membership

Best Famous Wisdom Poems

Here is a collection of the all-time best famous Wisdom poems. This is a select list of the best famous Wisdom poetry. Reading, writing, and enjoying famous Wisdom poetry (as well as classical and contemporary poems) is a great past time. These top poems are the best examples of wisdom poems.

Search and read the best famous Wisdom poems, articles about Wisdom poems, poetry blogs, or anything else Wisdom poem related using the PoetrySoup search engine at the top of the page.

See Also:
12
Written by William Wordsworth | Create an image from this poem

The Tables Turned

An Evening Scene on the Same Subject

Up! up! my Friend, and quit your books;
Or surely you'll grow double:
Up! up! my Friend, and clear your looks;
Why all this toil and trouble?

The sun, above the mountain's head,
A freshening lustre mellow
Through all the long green fields has spread,
His first sweet evening yellow.
Books! 'tis a dull and endless strife: Come, hear the woodland linnet, How sweet his music! on my life, There's more of wisdom in it.
And hark! how blithe the throstle sings! He, too, is no mean preacher: Come forth into the light of things, Let Nature be your Teacher.
She has a world of ready wealth, Our minds and hearts to bless— Spontaneous wisdom breathed by health, Truth breathed by cheerfulness.
One impulse from a vernal wood May teach you more of man, Of moral evil and of good, Than all the sages can.
Sweet is the lore which Nature brings; Our meddling intellect Mis-shapes the beauteous forms of things:— We murder to dissect.
Enough of Science and of Art; Close up those barren leaves; Come forth, and bring with you a heart That watches and receives.


Written by Lewis Carroll | Create an image from this poem

Four Riddles

 I 

There was an ancient City, stricken down
With a strange frenzy, and for many a day
They paced from morn to eve the crowded town,
And danced the night away.
I asked the cause: the aged man grew sad: They pointed to a building gray and tall, And hoarsely answered "Step inside, my lad, And then you'll see it all.
" Yet what are all such gaieties to me Whose thoughts are full of indices and surds? x*x + 7x + 53 = 11/3 But something whispered "It will soon be done: Bands cannot always play, nor ladies smile: Endure with patience the distasteful fun For just a little while!" A change came o'er my Vision - it was night: We clove a pathway through a frantic throng: The steeds, wild-plunging, filled us with affright: The chariots whirled along.
Within a marble hall a river ran - A living tide, half muslin and half cloth: And here one mourned a broken wreath or fan, Yet swallowed down her wrath; And here one offered to a thirsty fair (His words half-drowned amid those thunders tuneful) Some frozen viand (there were many there), A tooth-ache in each spoonful.
There comes a happy pause, for human strength Will not endure to dance without cessation; And every one must reach the point at length Of absolute prostration.
At such a moment ladies learn to give, To partners who would urge them over-much, A flat and yet decided negative - Photographers love such.
There comes a welcome summons - hope revives, And fading eyes grow bright, and pulses quicken: Incessant pop the corks, and busy knives Dispense the tongue and chicken.
Flushed with new life, the crowd flows back again: And all is tangled talk and mazy motion - Much like a waving field of golden grain, Or a tempestuous ocean.
And thus they give the time, that Nature meant For peaceful sleep and meditative snores, To ceaseless din and mindless merriment And waste of shoes and floors.
And One (we name him not) that flies the flowers, That dreads the dances, and that shuns the salads, They doom to pass in solitude the hours, Writing acrostic-ballads.
How late it grows! The hour is surely past That should have warned us with its double knock? The twilight wanes, and morning comes at last - "Oh, Uncle, what's o'clock?" The Uncle gravely nods, and wisely winks.
It MAY mean much, but how is one to know? He opens his mouth - yet out of it, methinks, No words of wisdom flow.
II Empress of Art, for thee I twine This wreath with all too slender skill.
Forgive my Muse each halting line, And for the deed accept the will! O day of tears! Whence comes this spectre grim, Parting, like Death's cold river, souls that love? Is not he bound to thee, as thou to him, By vows, unwhispered here, yet heard above? And still it lives, that keen and heavenward flame, Lives in his eye, and trembles in his tone: And these wild words of fury but proclaim A heart that beats for thee, for thee alone! But all is lost: that mighty mind o'erthrown, Like sweet bells jangled, piteous sight to see! "Doubt that the stars are fire," so runs his moan, "Doubt Truth herself, but not my love for thee!" A sadder vision yet: thine aged sire Shaming his hoary locks with treacherous wile! And dost thou now doubt Truth to be a liar? And wilt thou die, that hast forgot to smile? Nay, get thee hence! Leave all thy winsome ways And the faint fragrance of thy scattered flowers: In holy silence wait the appointed days, And weep away the leaden-footed hours.
III.
The air is bright with hues of light And rich with laughter and with singing: Young hearts beat high in ecstasy, And banners wave, and bells are ringing: But silence falls with fading day, And there's an end to mirth and play.
Ah, well-a-day Rest your old bones, ye wrinkled crones! The kettle sings, the firelight dances.
Deep be it quaffed, the magic draught That fills the soul with golden fancies! For Youth and Pleasance will not stay, And ye are withered, worn, and gray.
Ah, well-a-day! O fair cold face! O form of grace, For human passion madly yearning! O weary air of dumb despair, From marble won, to marble turning! "Leave us not thus!" we fondly pray.
"We cannot let thee pass away!" Ah, well-a-day! IV.
My First is singular at best: More plural is my Second: My Third is far the pluralest - So plural-plural, I protest It scarcely can be reckoned! My First is followed by a bird: My Second by believers In magic art: my simple Third Follows, too often, hopes absurd And plausible deceivers.
My First to get at wisdom tries - A failure melancholy! My Second men revered as wise: My Third from heights of wisdom flies To depths of frantic folly.
My First is ageing day by day: My Second's age is ended: My Third enjoys an age, they say, That never seems to fade away, Through centuries extended.
My Whole? I need a poet's pen To paint her myriad phases: The monarch, and the slave, of men - A mountain-summit, and a den Of dark and deadly mazes - A flashing light - a fleeting shade - Beginning, end, and middle Of all that human art hath made Or wit devised! Go, seek HER aid, If you would read my riddle!
Written by Marianne Moore | Create an image from this poem

Marriage

 This institution,
perhaps one should say enterprise
out of respect for which
one says one need not change one's mind
about a thing one has believed in,
requiring public promises
of one's intention
to fulfill a private obligation:
I wonder what Adam and Eve
think of it by this time,
this firegilt steel
alive with goldenness;
how bright it shows --
"of circular traditions and impostures,
committing many spoils,"
requiring all one's criminal ingenuity
to avoid!
Psychology which explains everything
explains nothing
and we are still in doubt.
Eve: beautiful woman -- I have seen her when she was so handsome she gave me a start, able to write simultaneously in three languages -- English, German and French and talk in the meantime; equally positive in demanding a commotion and in stipulating quiet: "I should like to be alone;" to which the visitor replies, "I should like to be alone; why not be alone together?" Below the incandescent stars below the incandescent fruit, the strange experience of beauty; its existence is too much; it tears one to pieces and each fresh wave of consciousness is poison.
"See her, see her in this common world," the central flaw in that first crystal-fine experiment, this amalgamation which can never be more than an interesting possibility, describing it as "that strange paradise unlike flesh, gold, or stately buildings, the choicest piece of my life: the heart rising in its estate of peace as a boat rises with the rising of the water;" constrained in speaking of the serpent -- that shed snakeskin in the history of politeness not to be returned to again -- that invaluable accident exonerating Adam.
And he has beauty also; it's distressing -- the O thou to whom, from whom, without whom nothing -- Adam; "something feline, something colubrine" -- how true! a crouching mythological monster in that Persian miniature of emerald mines, raw silk -- ivory white, snow white, oyster white and six others -- that paddock full of leopards and giraffes -- long lemonyellow bodies sown with trapezoids of blue.
Alive with words, vibrating like a cymbal touched before it has been struck, he has prophesied correctly -- the industrious waterfall, "the speedy stream which violently bears all before it, at one time silent as the air and now as powerful as the wind.
" "Treading chasms on the uncertain footing of a spear," forgetting that there is in woman a quality of mind which is an instinctive manifestation is unsafe, he goes on speaking in a formal, customary strain of "past states," the present state, seals, promises, the evil one suffered, the good one enjoys, hell, heaven, everything convenient to promote one's joy.
" There is in him a state of mind by force of which, perceiving what it was not intended that he should, "he experiences a solemn joy in seeing that he has become an idol.
" Plagued by the nightingale in the new leaves, with its silence -- not its silence but its silences, he says of it: "It clothes me with a shirt of fire.
" "He dares not clap his hands to make it go on lest it should fly off; if he does nothing, it will sleep; if he cries out, it will not understand.
" Unnerved by the nightingale and dazzled by the apple, impelled by "the illusion of a fire effectual to extinguish fire," compared with which the shining of the earth is but deformity -- a fire "as high as deep as bright as broad as long as life itself," he stumbles over marriage, "a very trivial object indeed" to have destroyed the attitude in which he stood -- the ease of the philosopher unfathered by a woman.
Unhelpful Hymen! "a kind of overgrown cupid" reduced to insignificance by the mechanical advertising parading as involuntary comment, by that experiment of Adam's with ways out but no way in -- the ritual of marriage, augmenting all its lavishness; its fiddle-head ferns, lotus flowers, opuntias, white dromedaries, its hippopotamus -- nose and mouth combined in one magnificent hopper, "the crested screamer -- that huge bird almost a lizard," its snake and the potent apple.
He tells us that "for love that will gaze an eagle blind, that is like a Hercules climbing the trees in the garden of the Hesperides, from forty-five to seventy is the best age," commending it as a fine art, as an experiment, a duty or as merely recreation.
One must not call him ruffian nor friction a calamity -- the fight to be affectionate: "no truth can be fully known until it has been tried by the tooth of disputation.
" The blue panther with black eyes, the basalt panther with blue eyes, entirely graceful -- one must give them the path -- the black obsidian Diana who "darkeneth her countenance as a bear doth, causing her husband to sigh," the spiked hand that has an affection for one and proves it to the bone, impatient to assure you that impatience is the mark of independence not of bondage.
"Married people often look that way" -- "seldom and cold, up and down, mixed and malarial with a good day and bad.
" "When do we feed?" We occidentals are so unemotional, we quarrel as we feed; one's self is quite lost, the irony preserved in "the Ahasuerus t?te ? t?te banquet" with its "good monster, lead the way," with little laughter and munificence of humor in that quixotic atmosphere of frankness in which "Four o'clock does not exist but at five o'clock the ladies in their imperious humility are ready to receive you"; in which experience attests that men have power and sometimes one is made to feel it.
He says, "what monarch would not blush to have a wife with hair like a shaving-brush? The fact of woman is not `the sound of the flute but every poison.
'" She says, "`Men are monopolists of stars, garters, buttons and other shining baubles' -- unfit to be the guardians of another person's happiness.
" He says, "These mummies must be handled carefully -- `the crumbs from a lion's meal, a couple of shins and the bit of an ear'; turn to the letter M and you will find that `a wife is a coffin,' that severe object with the pleasing geometry stipulating space and not people, refusing to be buried and uniquely disappointing, revengefully wrought in the attitude of an adoring child to a distinguished parent.
" She says, "This butterfly, this waterfly, this nomad that has `proposed to settle on my hand for life.
' -- What can one do with it? There must have been more time in Shakespeare's day to sit and watch a play.
You know so many artists are fools.
" He says, "You know so many fools who are not artists.
" The fact forgot that "some have merely rights while some have obligations," he loves himself so much, he can permit himself no rival in that love.
She loves herself so much, she cannot see herself enough -- a statuette of ivory on ivory, the logical last touch to an expansive splendor earned as wages for work done: one is not rich but poor when one can always seem so right.
What can one do for them -- these savages condemned to disaffect all those who are not visionaries alert to undertake the silly task of making people noble? This model of petrine fidelity who "leaves her peaceful husband only because she has seen enough of him" -- that orator reminding you, "I am yours to command.
" "Everything to do with love is mystery; it is more than a day's work to investigate this science.
" One sees that it is rare -- that striking grasp of opposites opposed each to the other, not to unity, which in cycloid inclusiveness has dwarfed the demonstration of Columbus with the egg -- a triumph of simplicity -- that charitive Euroclydon of frightening disinterestedness which the world hates, admitting: "I am such a cow, if I had a sorrow, I should feel it a long time; I am not one of those who have a great sorrow in the morning and a great joy at noon;" which says: "I have encountered it among those unpretentious proteg?s of wisdom, where seeming to parade as the debater and the Roman, the statesmanship of an archaic Daniel Webster persists to their simplicity of temper as the essence of the matter: `Liberty and union now and forever;' the book on the writing-table; the hand in the breast-pocket.
"
Written by Adrienne Rich | Create an image from this poem

Stepping Backward

 Good-by to you whom I shall see tomorrow,
Next year and when I'm fifty; still good-by.
This is the leave we never really take.
If you were dead or gone to live in China The event might draw your stature in my mind.
I should be forced to look upon you whole The way we look upon the things we lose.
We see each other daily and in segments; Parting might make us meet anew, entire.
You asked me once, and I could give no answer, How far dare we throw off the daily ruse, Official treacheries of face and name, Have out our true identity? I could hazard An answer now, if you are asking still.
We are a small and lonely human race Showing no sign of mastering solitude Out on this stony planet that we farm.
The most that we can do for one another Is let our blunders and our blind mischances Argue a certain brusque abrupt compassion.
We might as well be truthful.
I should say They're luckiest who know they're not unique; But only art or common interchange Can teach that kindest truth.
And even art Can only hint at what disturbed a Melville Or calmed a Mahler's frenzy; you and I Still look from separate windows every morning Upon the same white daylight in the square.
And when we come into each other's rooms Once in awhile, encumbered and self-conscious, We hover awkwardly about the threshold And usually regret the visit later.
Perhaps the harshest fact is, only lovers-- And once in a while two with the grace of lovers-- Unlearn that clumsiness of rare intrusion And let each other freely come and go.
Most of us shut too quickly into cupboards The margin-scribbled books, the dried geranium, The penny horoscope, letters never mailed.
The door may open, but the room is altered; Not the same room we look from night and day.
It takes a late and slowly blooming wisdom To learn that those we marked infallible Are tragi-comic stumblers like ourselves.
The knowledge breeds reserve.
We walk on tiptoe, Demanding more than we know how to render.
Two-edged discovery hunts us finally down; The human act will make us real again, And then perhaps we come to know each other.
Let us return to imperfection's school.
No longer wandering after Plato's ghost, Seeking the garden where all fruit is flawless, We must at last renounce that ultimate blue And take a walk in other kinds of weather.
The sourest apple makes its wry announcement That imperfection has a certain tang.
Maybe we shouldn't turn our pockets out To the last crumb or lingering bit of fluff, But all we can confess of what we are Has in it the defeat of isolation-- If not our own, then someone's, anyway.
So I come back to saying this good-by, A sort of ceremony of my own, This stepping backward for another glance.
Perhaps you'll say we need no ceremony, Because we know each other, crack and flaw, Like two irregular stones that fit together.
Yet still good-by, because we live by inches And only sometimes see the full dimension.
Your stature's one I want to memorize-- Your whole level of being, to impose On any other comers, man or woman.
I'd ask them that they carry what they are With your particular bearing, as you wear The flaws that make you both yourself and human.
Written by T S (Thomas Stearns) Eliot | Create an image from this poem

Four Quartets 2: East Coker

 I

In my beginning is my end.
In succession Houses rise and fall, crumble, are extended, Are removed, destroyed, restored, or in their place Is an open field, or a factory, or a by-pass.
Old stone to new building, old timber to new fires, Old fires to ashes, and ashes to the earth Which is already flesh, fur and faeces, Bone of man and beast, cornstalk and leaf.
Houses live and die: there is a time for building And a time for living and for generation And a time for the wind to break the loosened pane And to shake the wainscot where the field-mouse trots And to shake the tattered arras woven with a silent motto.
In my beginning is my end.
Now the light falls Across the open field, leaving the deep lane Shuttered with branches, dark in the afternoon, Where you lean against a bank while a van passes, And the deep lane insists on the direction Into the village, in the electric heat Hypnotised.
In a warm haze the sultry light Is absorbed, not refracted, by grey stone.
The dahlias sleep in the empty silence.
Wait for the early owl.
In that open field If you do not come too close, if you do not come too close, On a summer midnight, you can hear the music Of the weak pipe and the little drum And see them dancing around the bonfire The association of man and woman In daunsinge, signifying matrimonie— A dignified and commodiois sacrament.
Two and two, necessarye coniunction, Holding eche other by the hand or the arm Whiche betokeneth concorde.
Round and round the fire Leaping through the flames, or joined in circles, Rustically solemn or in rustic laughter Lifting heavy feet in clumsy shoes, Earth feet, loam feet, lifted in country mirth Mirth of those long since under earth Nourishing the corn.
Keeping time, Keeping the rhythm in their dancing As in their living in the living seasons The time of the seasons and the constellations The time of milking and the time of harvest The time of the coupling of man and woman And that of beasts.
Feet rising and falling.
Eating and drinking.
Dung and death.
Dawn points, and another day Prepares for heat and silence.
Out at sea the dawn wind Wrinkles and slides.
I am here Or there, or elsewhere.
In my beginning.
II What is the late November doing With the disturbance of the spring And creatures of the summer heat, And snowdrops writhing under feet And hollyhocks that aim too high Red into grey and tumble down Late roses filled with early snow? Thunder rolled by the rolling stars Simulates triumphal cars Deployed in constellated wars Scorpion fights against the Sun Until the Sun and Moon go down Comets weep and Leonids fly Hunt the heavens and the plains Whirled in a vortex that shall bring The world to that destructive fire Which burns before the ice-cap reigns.
That was a way of putting it—not very satisfactory: A periphrastic study in a worn-out poetical fashion, Leaving one still with the intolerable wrestle With words and meanings.
The poetry does not matter.
It was not (to start again) what one had expected.
What was to be the value of the long looked forward to, Long hoped for calm, the autumnal serenity And the wisdom of age? Had they deceived us Or deceived themselves, the quiet-voiced elders, Bequeathing us merely a receipt for deceit? The serenity only a deliberate hebetude, The wisdom only the knowledge of dead secrets Useless in the darkness into which they peered Or from which they turned their eyes.
There is, it seems to us, At best, only a limited value In the knowledge derived from experience.
The knowledge imposes a pattern, and falsifies, For the pattern is new in every moment And every moment is a new and shocking Valuation of all we have been.
We are only undeceived Of that which, deceiving, could no longer harm.
In the middle, not only in the middle of the way But all the way, in a dark wood, in a bramble, On the edge of a grimpen, where is no secure foothold, And menaced by monsters, fancy lights, Risking enchantment.
Do not let me hear Of the wisdom of old men, but rather of their folly, Their fear of fear and frenzy, their fear of possession, Of belonging to another, or to others, or to God.
The only wisdom we can hope to acquire Is the wisdom of humility: humility is endless.
The houses are all gone under the sea.
The dancers are all gone under the hill.
III O dark dark dark.
They all go into the dark, The vacant interstellar spaces, the vacant into the vacant, The captains, merchant bankers, eminent men of letters, The generous patrons of art, the statesmen and the rulers, Distinguished civil servants, chairmen of many committees, Industrial lords and petty contractors, all go into the dark, And dark the Sun and Moon, and the Almanach de Gotha And the Stock Exchange Gazette, the Directory of Directors, And cold the sense and lost the motive of action.
And we all go with them, into the silent funeral, Nobody's funeral, for there is no one to bury.
I said to my soul, be still, and let the dark come upon you Which shall be the darkness of God.
As, in a theatre, The lights are extinguished, for the scene to be changed With a hollow rumble of wings, with a movement of darkness on darkness, And we know that the hills and the trees, the distant panorama And the bold imposing façade are all being rolled away— Or as, when an underground train, in the tube, stops too long between stations And the conversation rises and slowly fades into silence And you see behind every face the mental emptiness deepen Leaving only the growing terror of nothing to think about; Or when, under ether, the mind is conscious but conscious of nothing— I said to my soul, be still, and wait without hope For hope would be hope for the wrong thing; wait without love, For love would be love of the wrong thing; there is yet faith But the faith and the love and the hope are all in the waiting.
Wait without thought, for you are not ready for thought: So the darkness shall be the light, and the stillness the dancing.
Whisper of running streams, and winter lightning.
The wild thyme unseen and the wild strawberry, The laughter in the garden, echoed ecstasy Not lost, but requiring, pointing to the agony Of death and birth.
You say I am repeating Something I have said before.
I shall say it again.
Shall I say it again? In order to arrive there, To arrive where you are, to get from where you are not, You must go by a way wherein there is no ecstasy.
In order to arrive at what you do not know You must go by a way which is the way of ignorance.
In order to possess what you do not possess You must go by the way of dispossession.
In order to arrive at what you are not You must go through the way in which you are not.
And what you do not know is the only thing you know And what you own is what you do not own And where you are is where you are not.
IV The wounded surgeon plies the steel That questions the distempered part; Beneath the bleeding hands we feel The sharp compassion of the healer's art Resolving the enigma of the fever chart.
Our only health is the disease If we obey the dying nurse Whose constant care is not to please But to remind of our, and Adam's curse, And that, to be restored, our sickness must grow worse.
The whole earth is our hospital Endowed by the ruined millionaire, Wherein, if we do well, we shall Die of the absolute paternal care That will not leave us, but prevents us everywhere.
The chill ascends from feet to knees, The fever sings in mental wires.
If to be warmed, then I must freeze And quake in frigid purgatorial fires Of which the flame is roses, and the smoke is briars.
The dripping blood our only drink, The bloody flesh our only food: In spite of which we like to think That we are sound, substantial flesh and blood— Again, in spite of that, we call this Friday good.
V So here I am, in the middle way, having had twenty years— Twenty years largely wasted, the years of l'entre deux guerres Trying to use words, and every attempt Is a wholly new start, and a different kind of failure Because one has only learnt to get the better of words For the thing one no longer has to say, or the way in which One is no longer disposed to say it.
And so each venture Is a new beginning, a raid on the inarticulate With shabby equipment always deteriorating In the general mess of imprecision of feeling, Undisciplined squads of emotion.
And what there is to conquer By strength and submission, has already been discovered Once or twice, or several times, by men whom one cannot hope To emulate—but there is no competition— There is only the fight to recover what has been lost And found and lost again and again: and now, under conditions That seem unpropitious.
But perhaps neither gain nor loss.
For us, there is only the trying.
The rest is not our business.
Home is where one starts from.
As we grow older The world becomes stranger, the pattern more complicated Of dead and living.
Not the intense moment Isolated, with no before and after, But a lifetime burning in every moment And not the lifetime of one man only But of old stones that cannot be deciphered.
There is a time for the evening under starlight, A time for the evening under lamplight (The evening with the photograph album).
Love is most nearly itself When here and now cease to matter.
Old men ought to be explorers Here or there does not matter We must be still and still moving Into another intensity For a further union, a deeper communion Through the dark cold and the empty desolation, The wave cry, the wind cry, the vast waters Of the petrel and the porpoise.
In my end is my beginning.


Written by William Butler Yeats | Create an image from this poem

The Phases Of The Moon

 An old man cocked his car upon a bridge;
 He and his friend, their faces to the South,
 Had trod the uneven road.
Their hoots were soiled, Their Connemara cloth worn out of shape; They had kept a steady pace as though their beds, Despite a dwindling and late-risen moon, Were distant still.
An old man cocked his ear.
Aherne.
What made that Sound? Robartes.
A rat or water-hen Splashed, or an otter slid into the stream.
We are on the bridge; that shadow is the tower, And the light proves that he is reading still.
He has found, after the manner of his kind, Mere images; chosen this place to live in Because, it may be, of the candle-light From the far tower where Milton's Platonist Sat late, or Shelley's visionary prince: The lonely light that Samuel Palmer engraved, An image of mysterious wisdom won by toil; And now he seeks in book or manuscript What he shall never find.
Ahernc.
Why should not you Who know it all ring at his door, and speak Just truth enough to show that his whole life Will scarcely find for him a broken crust Of all those truths that are your daily bread; And when you have spoken take the roads again? Robartes.
He wrote of me in that extravagant style He had learnt from pater, and to round his tale Said I was dead; and dead I choose to be.
Aherne.
Sing me the changes of the moon once more; True song, though speech: "mine author sung it me.
' Robartes.
Twenty-and-eight the phases of the moon, The full and the moon's dark and all the crescents, Twenty-and-eight, and yet but six-and-twenty The cradles that a man must needs be rocked in: For there's no human life at the full or the dark.
From the first crescent to the half, the dream But summons to adventure and the man Is always happy like a bird or a beast; But while the moon is rounding towards the full He follows whatever whim's most difficult Among whims not impossible, and though scarred.
As with the cat-o'-nine-tails of the mind, His body moulded from within his body Grows comelier.
Eleven pass, and then Athene takes Achilles by the hair, Hector is in the dust, Nietzsche is born, Because the hero's crescent is the twelfth.
And yet, twice born, twice buried, grow he must, Before the full moon, helpless as a worm.
The thirteenth moon but sets the soul at war In its own being, and when that war's begun There is no muscle in the arm; and after, Under the frenzy of the fourteenth moon, The soul begins to tremble into stillness, To die into the labyrinth of itself! Aherne.
Sing out the song; sing to the end, and sing The strange reward of all that discipline.
Robartes.
All thought becomes an image and the soul Becomes a body: that body and that soul Too perfect at the full to lie in a cradle, Too lonely for the traffic of the world: Body and soul cast out and cast away Beyond the visible world.
Aherne.
All dreams of the soul End in a beautiful man's or woman's body.
Robartes, Have you not always known it? Aherne.
The song will have it That those that we have loved got their long fingers From death, and wounds, or on Sinai's top, Or from some bloody whip in their own hands.
They ran from cradle to cradle till at last Their beauty dropped out of the loneliness Of body and soul.
Robartes.
The lover's heart knows that.
Aherne.
It must be that the terror in their eyes Is memory or foreknowledge of the hour When all is fed with light and heaven is bare.
Robartes.
When the moon's full those creatures of the full Are met on the waste hills by countrymen Who shudder and hurry by: body and soul Estranged amid the strangeness of themselves, Caught up in contemplation, the mind's eye Fixed upon images that once were thought; For separate, perfect, and immovable Images can break the solitude Of lovely, satisfied, indifferent eyes.
And thereupon with aged, high-pitched voice Aherne laughed, thinking of the man within, His sleepless candle and lahorious pen.
Robartes.
And after that the crumbling of the moon.
The soul remembering its loneliness Shudders in many cradles; all is changed, It would be the world's servant, and as it serves, Choosing whatever task's most difficult Among tasks not impossible, it takes Upon the body and upon the soul The coarseness of the drudge.
Aherne.
Before the full It sought itself and afterwards the world.
Robartes.
Because you are forgotten, half out of life, And never wrote a book, your thought is clear.
Reformer, merchant, statesman, learned man, Dutiful husband, honest wife by turn, Cradle upon cradle, and all in flight and all Deformed because there is no deformity But saves us from a dream.
Aherne.
And what of those That the last servile crescent has set free? Robartes.
Because all dark, like those that are all light, They are cast beyond the verge, and in a cloud, Crying to one another like the bats; And having no desire they cannot tell What's good or bad, or what it is to triumph At the perfection of one's own obedience; And yet they speak what's blown into the mind; Deformed beyond deformity, unformed, Insipid as the dough before it is baked, They change their bodies at a word.
Aherne.
And then? Rohartes.
When all the dough has been so kneaded up That it can take what form cook Nature fancies, The first thin crescent is wheeled round once more.
Aherne.
But the escape; the song's not finished yet.
Robartes.
Hunchback and Saint and Fool are the last crescents.
The burning bow that once could shoot an arrow Out of the up and down, the wagon-wheel Of beauty's cruelty and wisdom's chatter - Out of that raving tide - is drawn betwixt Deformity of body and of mind.
Aherne.
Were not our beds far off I'd ring the bell, Stand under the rough roof-timbers of the hall Beside the castle door, where all is stark Austerity, a place set out for wisdom That he will never find; I'd play a part; He would never know me after all these years But take me for some drunken countryman: I'd stand and mutter there until he caught "Hunchback and Sant and Fool,' and that they came Under the three last crescents of the moon.
And then I'd stagger out.
He'd crack his wits Day after day, yet never find the meaning.
And then he laughed to think that what seemed hard Should be so simple - a bat rose from the hazels And circled round him with its squeaky cry, The light in the tower window was put out.
Written by Lascelles Abercrombie | Create an image from this poem

Emblems of Love

She

ONLY to be twin elements of joy
In this extravagance of Being, Love,
Were our divided natures shaped in twain;
And to this hour the whole world must consent.
Is it not very marvellous, our lives Can only come to this out of a long Strange sundering, with the years of the world between us? He Shall life do more than God? for hath not God Striven with himself, when into known delight His unaccomplisht joy he would put forth,— This mystery of a world sign of his striving? Else wherefore this, a thing to break the mind With labouring in the wonder of it, that here Being—the world and we—is suffered to be!— But, lying on thy breast one notable day, Sudden exceeding agony of love Made my mind a trance of infinite knowledge.
I was not: yet I saw the will of God As light unfashion’d, unendurable flame, Interminable, not to be supposed; And there was no more creature except light,— The dreadful burning of the lonely God’s Unutter’d joy.
And then, past telling, came Shuddering and division in the light: Therein, like trembling, was desire to know Its own perfect beauty; and it became A cloven fire, a double flaming, each Adorable to each; against itself Waging a burning love, which was the world;— A moment satisfied in that love-strife I knew the world!—And when I fell from there, Then knew I also what this life would do In being twin,—in being man and woman! For it would do even as its endless Master, Making the world, had done; yea, with itself Would strive, and for the strife would into sex Be cloven, double burning, made thereby Desirable to itself.
Contrivèd joy Is sex in life; and by no other thing Than by a perfect sundering, could life Change the dark stream of unappointed joy To perfect praise of itself, the glee that loves And worships its own Being.
This is ours! Yet only for that we have been so long Sundered desire: thence is our life all praise.
— But we, well knowing by our strength of joy There is no sundering more, how far we love From those sad lives that know a half-love only, Alone thereby knowing themselves for ever Sealed in division of love, and therefore made To pour their strength always into their love’s Fierceness, as green wood bleeds its hissing sap Into red heat of a fire! Not so do we: The cloven anger, life, hath left to wage Its flame against itself, here turned to one Self-adoration.
—Ah, what comes of this? The joy falters a moment, with closed wings Wearying in its upward journey, ere Again it goes on high, bearing its song, Its delight breathing and its vigour beating The highest height of the air above the world.
She What hast thou done to me!—I would have soul, Before I knew thee, Love, a captive held By flesh.
Now, inly delighted with desire, My body knows itself to be nought else But thy heart’s worship of me; and my soul Therein is sunlight held by warm gold air.
Nay, all my body is become a song Upon the breath of spirit, a love-song.
He And mine is all like one rapt faculty, As it were listening to the love in thee, My whole mortality trembling to take Thy body like heard singing of thy spirit.
She Surely by this, Beloved, we must know Our love is perfect here,—that not as holds The common dullard thought, we are things lost In an amazement that is all unware; But wonderfully knowing what we are! Lo, now that body is the song whereof Spirit is mood, knoweth not our delight? Knoweth not beautifully now our love, That Life, here to this festival bid come Clad in his splendour of worldly day and night, Filled and empower’d by heavenly lust, is all The glad imagination of the Spirit? He Were it not so, Love could not be at all: Nought could be, but a yearning to fulfil Desire of beauty, by vain reaching forth Of sense to hold and understand the vision Made by impassion’d body,—vision of thee! But music mixt with music are, in love, Bodily senses; and as flame hath light, Spirit this nature hath imagined round it, No way concealed therein, when love comes near, Nor in the perfect wedding of desires Suffering any hindrance.
She Ah, but now, Now am I given love’s eternal secret! Yea, thou and I who speak, are but the joy Of our for ever mated spirits; but now The wisdom of my gladness even through Spirit Looks, divinely elate.
Who hath for joy Our Spirits? Who hath imagined them Round him in fashion’d radiance of desire, As into light of these exulting bodies Flaming Spirit is uttered? He Yea, here the end Of love’s astonishment! Now know we Spirit, And Who, for ease of joy, contriveth Spirit.
Now all life’s loveliness and power we have Dissolved in this one moment, and our burning Carries all shining upward, till in us Life is not life, but the desire of God, Himself desiring and himself accepting.
Now what was prophecy in us is made Fulfilment: we are the hour and we are the joy, We in our marvellousness of single knowledge, Of Spirit breaking down the room of fate And drawing into his light the greeting fire Of God,—God known in ecstasy of love Wedding himself to utterance of himself
Written by Oscar Wilde | Create an image from this poem

Hélas

To drift with every passion till my soul
Is a stringed lute on which all winds can play,
Is it for this that I have given away
Mine ancient wisdom, and austere control?
Methinks my life is a twice-written scroll
Scrawled over on some boyish holiday
With idle songs for pipe and virelay,
Which do but mar the secret of the whole.
Surely there was a time I might have trod The sunlit heights, and from life's dissonance Struck one clear chord to reach the ears of God.
Is that time dead? lo! with a little rod I did but touch the honey of romance— And must I lose a soul's inheritance?
Written by Robert Seymour Bridges | Create an image from this poem

From The Testament of Beauty

 'Twas at that hour of beauty when the setting sun
squandereth his cloudy bed with rosy hues, to flood
his lov'd works as in turn he biddeth them Good-night;
and all the towers and temples and mansions of men
face him in bright farewell, ere they creep from their pomp
naked beneath the darkness;- while to mortal eyes
'tis given, ifso they close not of fatigue, nor strain
at lamplit tasks-'tis given, as for a royal boon
to beggarly outcasts in homeless vigil, to watch
where uncurtain's behind the great windows of space
Heav'n's jewel'd company circleth unapproachably-
'Twas at sunset that I, fleeing to hide my soul
in refuge of beauty from a mortal distress,
walk'd alone with the Muse in her garden of thought,
discoursing at liberty with the mazy dreams
that came wavering pertinaciously about me; as when
the small bats, issued from their hangings, flitter o'erhead
thru' the summer twilight, with thin cries to and fro
hunting in muffled flight atween the stars and flowers.
Then fell I in strange delusion, illusion strange to tell; for as a man who lyeth fast asleep in his bed may dream he waketh, and that he walketh upright pursuing some endeavour in full conscience-so 'twas with me; but contrawise; for being in truth awake methought I slept and dreamt; and in thatt dream methought I was telling a dream; nor telling was I as one who, truly awaked from a true sleep, thinketh to tell his dream to a friend, but for his scant remembrances findeth no token of speech-it was not so with me; for my tale was my dream and my dream the telling, and I remember wondring the while I told it how I told it so tellingly.
And yet now 'twould seem that Reason inveighed me with her old orderings; as once when she took thought to adjust theology, peopling the inane that vex'd her between God and man with a hierarchy of angels; like those asteroids wherewith she later fill'd the gap 'twixt Jove and Mars.
Verily by Beauty it is that we come as WISDOM, yet not by Reason at Beauty; and now with many words pleasing myself betimes I am fearing lest in the end I play the tedious orator who maundereth on for lack of heart to make an end of his nothings.
Wherefor as when a runner who hath run his round handeth his staff away, and is glad of his rest, here break I off, knowing the goal was not for me the while I ran on telling of what cannot be told.
For not the Muse herself can tell of Goddes love; which cometh to the child from the Mother's embrace, an Idea spacious as the starry firmament's inescapable infinity of radiant gaze, that fadeth only as it outpasseth mortal sight: and this direct contact is 't with eternities, this springtide miracle of the soul's nativity that oft hath set philosophers adrift in dream; which thing Christ taught, when he set up a little child to teach his first Apostles and to accuse their pride, saying, 'Unless ye shall receive it as a child, ye cannot enter into the kingdom of heaven.
' So thru'out all his young mental apprenticehood the child of very simplicity, and in the grace and beauteous attitude of infantine wonder, is apt to absorb Ideas in primal purity, and by the assimilation of thatt immortal food may build immortal life; but ever with the growth of understanding, as the sensible images are more and more corrupt, troubled by questioning thought, or with vainglory alloy'd, 'tis like enought the boy in prospect of his manhood wil hav cast to th' winds his Baptism with his Babyhood; nor might he escape the fall of Ev'ryman, did not a second call of nature's Love await him to confirm his Faith or to revoke him if he is whollylapsed therefrom.
And so mighty is this second vision, which cometh in puberty of body and adolescence of mind that, forgetting his Mother, he calleth it 'first Love'; for it mocketh at suasion or stubbornness of heart, as the oceantide of the omnipotent Pleasur of God, flushing all avenues of life, and unawares by thousandfold approach forestalling its full flood with divination of the secret contacts of Love,-- of faintest ecstasies aslumber in Nature's calm, like thought in a closed book, where some poet long since sang his throbbing passion to immortal sleep-with coy tenderness delicat as the shifting hues that sanctify the silent dawn with wonder-gleams, whose evanescence is the seal of their glory, consumed in self-becoming of eternity; til every moment as it flyeth, cryeth 'Seize! Seize me ere I die! I am the Life of Life.
' 'Tis thus by near approach to an eternal presence man's heart with divine furor kindled and possess'd falleth in blind surrender; and finding therewithal in fullest devotion the full reconcilement betwixt his animal and spiritual desires, such welcome hour of bliss standeth for certain pledge of happiness perdurable: and coud he sustain this great enthusiasm, then the unbounded promise would keep fulfilment; since the marriage of true minds is thatt once fabled garden, amidst of which was set the single Tree that bore such med'cinable fruit that if man ate thereof he should liv for ever.
Friendship is in loving rather than in being lov'd, which is its mutual benediction and recompense; and tho' this be, and tho' love is from lovers learn'd, it springeth none the less from the old essence of self.
No friendless man ('twas well said) can be truly himself; what a man looketh for in his friend and findeth, and loving self best, loveth better than himself, is his own better self, his live lovable idea, flowering by expansion in the loves of his life.
And in the nobility of our earthly friendships we hav al grades of attainment, and the best may claim perfection of kind; and so, since ther be many bonds other than breed (friendships of lesser motiv, found even in the brutes) and since our politick is based on actual association of living men, 'twil come that the spiritual idea of Friendship, the huge vastidity of its essence, is fritter'd away in observation of the usual habits of men; as happ'd with the great moralist, where his book saith that ther can be no friendship betwixt God and man because of their unlimited disparity.
From this dilemma of pagan thought, this poison of faith, Man-soul made glad escape in the worship of Christ; for his humanity is God's Personality, and communion with him is the life of the soul.
Of which living ideas (when in the struggle of thought harden'd by language they became symbols of faith) Reason builded her maze, wherefrom none should escape, wandering intent to map and learn her tortuous clews, chanting their clerkly creed to the high-echoing stones of their hand-fashion'd temple: but the Wind of heav'n bloweth where it listeth, and Christ yet walketh the earth, and talketh still as with those two disciples once on the road to Emmaus-where they walk and are sad; whose vision of him then was his victory over death, thatt resurrection which all his lovers should share, who in loving him had learn'd the Ethick of happiness; whereby they too should come where he was ascended to reign over men's hearts in the Kingdom of God.
Our happiest earthly comradeships hold a foretaste of the feast of salvation and by thatt virtue in them provoke desire beyond them to out-reach and surmount their humanity in some superhumanity and ultimat perfection: which, howe'ever 'tis found or strangeley imagin'd, answereth to the need of each and pulleth him instinctivly as to a final cause.
Thus unto all who hav found their high ideal in Christ, Christ is to them the essence discern'd or undeiscern'd of all their human friendships; and each lover of him and of his beauty must be as a bud on the Vine and hav participation in him; for Goddes love is unescapable as nature's environment, which if a man ignore or think to thrust it off he is the ill-natured fool that runneth blindly on death.
This Individualism is man's true Socialism.
This is the rife Idea whose spiritual beauty multiplieth in communion to transcendant might.
This is thatt excelent way whereon if we wil walk all things shall be added unto us-thatt Love which inspired the wayward Visionary in his doctrinal ode to the three christian Graces, the Church's first hymn and only deathless athanasian creed,--the which 'except a man believe he cannot be saved.
' This is the endearing bond whereby Christ's company yet holdeth together on the truth of his promise that he spake of his grat pity and trust in man's love, 'Lo, I am with you always ev'n to the end of the world.
' Truly the Soul returneth the body's loving where it hath won it.
.
.
and God so loveth the world.
.
.
and in the fellowship of the friendship of Christ God is seen as the very self-essence of love, Creator and mover of all as activ Lover of all, self-express'd in not-self, mind and body, mother and child, 'twixt lover and loved, God and man: but ONE ETERNAL in the love of Beauty and in the selfhood of Love.
Written by William Butler Yeats | Create an image from this poem

Blood And The Moon

 I

Blessed be this place,
More blessed still this tower;
A bloody, arrogant power
Rose out of the race
Uttering, mastering it,
Rose like these walls from these
Storm-beaten cottages -
In mockery I have set
A powerful emblem up,
And sing it rhyme upon rhyme
In mockery of a time
Half dead at the top.
II Alexandria's was a beacon tower, and Babylon's An image of the moving heavens, a log-book of the sun's journey and the moon's; And Shelley had his towers, thought's crowned powers he called them once.
I declare this tower is my symbol; I declare This winding, gyring, spiring treadmill of a stair is my ancestral stair; That Goldsmith and the Dean, Berkeley and Burke have travelled there.
Swift beating on his breast in sibylline frenzy blind Because the heart in his blood-sodden breast had dragged him down into mankind, Goldsmith deliberately sipping at the honey-pot of his mind, And haughtier-headed Burke that proved the State a tree, That this unconquerable labyrinth of the birds, century after century, Cast but dead leaves to mathematical equality; And God-appointed Berkeley that proved all things a dream, That this pragmatical, preposterous pig of a world, its farrow that so solid seem, Must vanish on the instant if the mind but change its theme; Saeva Indignatio and the labourer's hire, The strength that gives our blood and state magnanimity of its own desire; Everything that is not God consumed with intellectual fire.
III The purity of the unclouded moon Has flung its atrowy shaft upon the floor.
Seven centuries have passed and it is pure, The blood of innocence has left no stain.
There, on blood-saturated ground, have stood Soldier, assassin, executioner.
Whether for daily pittance or in blind fear Or out of abstract hatred, and shed blood, But could not cast a single jet thereon.
Odour of blood on the ancestral stair! And we that have shed none must gather there And clamour in drunken frenzy for the moon.
IV Upon the dusty, glittering windows cling, And seem to cling upon the moonlit skies, Tortoiseshell butterflies, peacock butterflies, A couple of night-moths are on the wing.
Is every modern nation like the tower, Half dead at the top? No matter what I said, For wisdom is the property of the dead, A something incompatible with life; and power, Like everything that has the stain of blood, A property of the living; but no stain Can come upon the visage of the moon When it has looked in glory from a cloud.
12