A poet clings to his own tradition and avoids internationalism.
A Poet Got Lost In His Own Poetry
A poet got lost in his own poetry
And could not find his way out
Instead he went deeper and deeper
Into the world of his own self- reflection-
He nonetheless continued to move
Poem after poem
Deeper and farther and longer and older
More and more lost-
A poet got lost in his own poetry
And never got out-
A Poet Became His Own Poetry
A POET BECAME HIS OWN POETRY
A poet became his own poetry
And all he could be
Was lines and lines and lines
Inside and outside
Lines and more lines
Finding a phrase
His own mind made.
A poet became his own poetry
And went into the long sleep
Of being only what he wrote.
No one can know how
Reading these lines now
The poet and the poetry live
A Man Walks Slowly To His Own Grave
A man walks slowly to his own grave
And whether he stops or runs,
A man walks slowly to his own grave
wherever he is,
whatever he does,
A man walks surely to his own grave.
Envy Of Other Poets Greater And More Honored Than Me
ENVY OF OTHER POETS GREATER AND MORE HONORED THAN ME
Envy of other poets greater and more honored than me
Only shows how petty and foolish and unwisely ambitious I am-
Each is what he or she is,
And each is only one-
And no one is anyone else-
And better are many, and worse are many-
A poet should write his own lines
And mind his own business-
And take pleasure in the poetry of others
When it gives that.
A poet need not compare and measure himself
But rather simply be what he is.
Write the poems
Leave the honors and the praises to someone else.
A Man With A Mind Of His Own
His praises he does not need others to sing
He lives in his own way and he does his own thing
He has no desire to be popular and well known
One might say a man with a mind of his own
He does not play cricket or golf or football
In fact he's not interested in sports at all
Not a member of any group or of a social club
And he always drinks on his own when he is at the pub
With a primary school going son and daughter and a home loving wife
A man who is happy with his lot in life
A man with a mind of his own in an ordinary town
There's none he looks up to and on none he looks down
He's never harmed anyone and he lives in his own way
He's a true individual of him one might say.
His Own Image
I am alone
As cold as stone
- I’m going to leave you forever -
Sooner than you think
- Never wanted to be together -
I fetch the mirror from the sink
I say that I’m sorry, on the edge of insane
I’m not that crazy, don’t you call me that name
Just take a look in the mirror, we’re one and the same
You cannot live on without me, and I’m not to blame
You don’t want to see me get angry, I’ve not yet begun
You smash that mirror, and I’ll grab my gun
What have I done?
Where are you? Why don’t you answer me anymore?
Surely that’s not you lying upon the floor?
I don’t want to be here anymore
So I walk over her, and lock the door
One black moment, she’s gone without trace
Naught but my echo, remains in her place
I thought that I saw her, but she had my face
A cold wet scarlet mass is all I embrace
One last look out the window
One last look at my hands
One last look in the mirror
God created man
In His own image
And woman from man
Madhur Veena Comment: Who is she? ? ? ? ? ? ? ? ? ? ? ....You write good!
Margaret Alice Comment: Beautiful, it stikes as heartfelt words and touches the heart, beautiful sentiments, sorry, I repeat myself, but I am delighted. Your poem is like the trinkets I collect to adorn my personal space, pure joy to read, wonderful! Only a beautiful mind can harbour such sentiments, you have a beautiful mind. I am glad you have found someone that inspires you to such heights and that you share it with us, you make the world a mroe wonderful place.
Margaret Alice Comment: Within the context set by the previous poem, “Cosmic Probe”, the description of a lover’s adoration for his beloved becomes a universal ode sung to the abstract values of love, joy and hope personified by light, colours, fragrance and beauty, qualities the poet assigns to his beloved, thus elevating her to the status of an uplifting force because she brings all these qualities to his attention. The poet recognises that these personified values brings him fulfilment and chose the image of a love relationship to illustrate how this comes about; thus a love poem becomes the vehicle to convey spiritual epiphany.
Margaret Alice Comment: Your words seem to be directed to a divine entity, you seem to be addressing your adoration to a divinity, and it is wonderful to read of such sublime sentiments kindled in a human soul. Mankind is always lifted up by their vision and awareness of divinity, thank you for such pure, clear diction and sharing your awareness of the sublime with us, you have uplifted me so much by this vision you have created!
Margaret Alice Comment: The poet’s words seem to be directed to a divine entity, express adoration to a divinity who is the personification of wonderful qualities which awakens a sense of the sublime in the human soul. An uplifting vision and awareness of uplifting qualities of innocence represented by a beautiful person.
I WENT THERE TO BID HER ADIEU
Kente Lucy Comment: wow great writing, what a way to bid farewell
Margaret Alice Comment: Sensory experience is elevated by its symbolical meaning, your description of the scene shows two souls becoming one and your awareness of the importance of tempory experience as a symbol of the eternal duration of love and companionship - were temporary experience only valid for one moment in time, it would be a sad world, but once it is seen as a symbol of eternal things, it becomes enchanting.
I’M INCOMPLETE WITHOUT YOU
Margaret Alice Comment: You elevate the humnan experience of longing for love to a striving for sublimity in uniting with a beloved person, and this poem is stirring, your style of writing is effective, everything flows together perfectly.
Margaret Alice Comment:
'To a resplendent glow of celestial flow
And two split halves unite never to part.'
Reading your fluent poems is a delight, I have to tear myself away and return to the life of a drudge, but what a treasure trove of jewels you made for the weary soul who needs to contemplate higher ideals from time to time!
IN CELESTIAL WINGS
Margaret Alice Comment: When you describe how you are strengthened by your loved one, it is clear that your inner flame is so strong that you need not fear growing old, your spirit seems to become stronger, you manage to convey this impression by your striking poetry. It is a privilege to read your work.
Obed Dela Cruz Comment: wow.... i remembered will shakespeare.... nice poem!
Margaret Alice Comment: The poet has transcended the barriers of time and space by becoming an image of his beloved and being able to find peace in the joy he confers to his beloved.
'You transcend my limits, transcend my soul, I forget my distress in your thoughts And discover my peace in your joy, For, I’m mere image of you, my beloved.'
Margaret Alice Comment: You are my peace and solace, I know, I am, yours too; A mere flash of your thoughts Enlivens my tired soul And fills me with light, peace and solace, A giant in new world, I become, I rise to divine heights in celestial wings. How I desire to reciprocate To fill you with light and inner strength raise you to divine heights; I must cross over nd hold you in arms, light up your soul, Fill you with strength from my inner core, Wipe away your tears burst out in pure joy How I yearn to instill hope and confidence in you we never part And we shall wait, till time comes right. the flame in my soul always seeks you, you transcend my limits, transcend my soul, I forget my distress in your thoughts And discover my peace in your joy, For, I’m mere image of you, my beloved.
Margaret Alice Comment: As usual, it is the symbolism of making love that is important to me, you clearly depicts the sensual delight, which is fleeting, the enduring aspect of temporary sensory experience lies in its symbolism of unity and inifnite love and read within the context of your previous poems, I think the symbolism is present in this poem also.
Margaret Alice Comment: The symbolism of making love is important, the poem depicts sensual delights, which are fleeting, the enduring aspect of temporary experience lies in its symbolical value of unity and infinite love. Read within the context of the previous poems, the symbolism can be read in this poem also.
SHE SPELLS SIMPLICITY
Sarah Loves Comment: this is awesome
Margaret Alice Comment: Once again you weave the tapestry of the symbolical meaning of her presence in your life and create the context within which sensory experience of love is elevated to the sublime. I repeat myself, I know, but I love these themes.
Margaret Alice Comment: Weaving a tapestry, using a description of lovers to symbolise the presence of love in, creating the context within which sensory experience is elevated to the sublime.
WE DISSOLVED IN THE OTHER
Margaret Alice Comment: Still within context, the poet gives description of sensory love as a symbol of souls united in one goal, eternal love. Humanity is always in danger of separating the playful aspect of lovemaking from its deeper significance. When young, love is the best game their is with no strings attached, as people grow older, they discover how lovemaking becomes a symbol for real affection as loyalty and integrity to a loved one.
Margaret Alice Comment: The scene is very evocative, it could also be the description of sensual love without any other significance than momentary joy, the way young people love, abandoning themselves to physical pleasure without emotional involvement, since young people are on a voyage of discovery and making love is one of the stations along the way. Within the context of this series of poems, I assume the poet wishes to assign an emotional significance to the love he depicts, a love relationship that is meant to last. Very well written, you have done a splendid job.
RHYTHMS OF LIFE
Guillermo Veloso Comment: What a wonderful manifesto. I have been thinking lately of life as a see-saw with our goal the fulcrum. your poem adds clarity to my journey. thank
you for sharing Praveen
I LOVE YOU FOR WHAT YOU ARE
Hasmukh Amathalal Comment: Love sprouts in heart and sits in soul,
Love bounces from the soul to light up loved things,
Love lights steady flame of heavenly bliss
And melts all pride and binds loved ones....ya love bounces from soul to light... truely said... i liked the theme....10
A WALL OF TIME
Rose-marie Mitchell Comment: Nice poem! Nice words! - 'In the womb of deep slumber'.- very poetic.
WE LIVE IN HOPES
Jay greene Comment: amazing is the only word i can think of speechless 10+++++
SHE IS THIRTY, I’M SIXTY
Sadiqullah Khan Comment: This is simple mathematics. Use your lower half (sixty divided by two is equal to thirty) or wait another thirty years for her to become sixty.
BE YOU IN WORDS
Sadiqullah Khan Comment: Good advice, worth following. Will take it to my list, for reference. Thanks for sharing Praveen.10
HIS SMILE FLOODS TREASURE
Sadiqullah Khan Comment: Lucky guy.....................
Sumita Datta Comment: But... it's a recurring strokes... It won't stop...
BYGONES ARE BYGONES
Sumita Datta Comment: Actually, bygones are bygones.. liked your piece of work...
Bonnie Shipman Comment: Praveen, this is very beautiful. The words flow smoothly and finely. In it, I see God's search for man. Even when we would hide ourselves from the living God, He finds us and calls to us. We need only to respond.
Margaret Alice Comment:
'I chose words, I created worlds
To impale you in poetry's net; '
Struck me forcibly - to catch and hold through the power of words...
Bonnie Shipman Comment: I am glad for the expression of this poem. But one question- what of the beauty of a gentle and quiet spirit? It is the spirit which holds the most beauty.
I see music in his hands.
I see eloquence in her mouth.
I see dancing in his feet.
I see understanding in her eyes.
I see prayer in he knees.
I see giving in her arms.
I see compassion in his shoulders.
I see love in their eyes.
I see God in their soul.
Margaret Alice Comment: 'makes sorrow sweet and excess joy bitter
To guide the life through a healthy rich path
Of eternal peace and contentment; '
Eternal, the magic word, take sweetness from joy to sweeten sorrow...
Margaret Alice Comment: A cosmic scope, the speaker becomes a symbol of the dark earth [body] lying in wait for the power of light [spirit] to find and fill it with life and joy. The reader can find several symbols in the poem, find the image of imprisoned lover waiting to be found by the beloved who seeks him out in his despondency and brings hope and joy to his soul. the soul keeps seeking the physical body because it is home, allowing it to interact with other aspects of reality – or infinity. The lover and his beloved becomes a symbol of the unity between spirit and soul. It is a pleasure to come upon a poem that allows the reader scope to speculate in this way.
HER SWEET SOUL NEVER HURTS ANY
Margaret Alice Comment: The poet personifies the qualities of love, compassion, humility, upliftment, righteousness, as a “queen” that reigns over him and controls his actions. He uses the description of adoration for a beloved as a symbol to illustrate his relationship with these qualities that he admires so much. He assigns these admirable virtues to a powerful being who has the ability to reign over him.
Margaret Alice Comment: The unity aspired to and attained in embracing a beloved can be seen symbolise the eternity of love – memories and thoughts are important as ties that bind the poet to the beloved – within the context of this series of poems the beloved is the personification of man’s higher aspirations. When memories and thoughts are lost, love remains and love is symbolised by unity.
IN NATURE’S CELESTIAL TIE
Margaret Alice Comment: 'I live in her, and she, in me, indivisible ever, '
A beautiful depiction of love and hope.
MY SELFLESS ANGEL
Margaret Alice Comment: 'She found her joy I could not give her In my barren shadow, sadly bleak and cold.'
What a strange poem, it can be interpreted in so many ways, within the context of these series, it seems that the virtues personified by the angel would not desert the poet even when he refused to embrace them wholly - I think.
SOUL BOUND TO SOUL
Margaret Alice Comment: 'We know we are one and destined to blend.'
'But, comes our time, all is worth of it.'
Now this is positive, what a great exmaple for the discouraged and tired seeker, keep the faith and all is worth it - great words, inspiring, lovely.
Margaret Alice Comment:
'Oh, how a thing of beauty, breeds that much pain!
How gentle love throttles joy, brings misfortunes! '
I always goes with Terry Pratchett's interpretations when confronted with sad tales like these - just as Romeo and Juliet should have checked for pulse before killing themselves, these characters should have acted in a different way - seems like Pratchett and I refuse to accept sad endings as inevitable - I never shall. Quantum physics says the universe splits every time a decision is made and quite the reverse takes place somewhere else - the universe split and in a parallel universe these two lovers are living happily!
SHE IS PURE GOLD
Margaret Alice Comment: “Wisdom” calling to foolish men and women mentioned to in Proverbs, the Bible, seems to be delineated in this description. Wisdom always seemed to be an aspect of beauty, because beauty without wisdom would lack harmony, balance, truth, joy, peace – this description seems to refer to the highest ideals men aspire to. Lovely way to put it.
WHILE TIME COMES RIGHT
Margaret Alice Comment:
'Yet, a distant glimmer deep in my heart
Distinctly whispers that all is not lost,
Everything will be right while time comes right.'
That's it, hope and trust always, it gives meaning to human lives and best of all, it creates a positive ending, if you don't waver, your wishes will be fulfilled.
SHE FLOODS MY SOUL
Margaret Alice Comment: 'She is the precious jewel I sought all my life.'
This reminds the reader of the parable in the New Testament, when a man found a precious jewel in a piece of land, he buried it again and went away and sold all his possessions and bought that piece of land to keep that jewel for himself.
Nivedita Bagchi SPC UK Comment: ‘I’m “Simply Yours”’ a Romantic poem the …vibe spinning tangentially into horizon and picturesque…10
Margaret Alice Comment: You are my world, my light, You are my fulfillment, You are my reason, my meaning, You are my cause and target, Wherefore I move all through life.
Hasmukh Amathalal Comment:
You are my world, my light,
You are my fulfillment,
You are my reason, my meaning,
You are my cause and target,
Wherefore I move all through life............open and frank admission I am yours' so beautifully interwove3nwith clear heart and it has moved me with its words.. lovely sir.....10
GULF OF LIFE AND DEATH
Cyanic Orchid Comment: nice expressions........
DIVINE IS MY STATE
MaKayla Straight Comment: WOW! ! ! GOOD JOB! ! ! ! ! ! ! ! ! !
Margaret Alice Comment:
“You fill me with such wealth that I, whether high or low,
Need no worldly grace or scope unto me ever flow.”
Ooo, wish all love was like this! I am paid to read dark letters of despair and your uplifting lines is taking me on a journey far away into a new universe of light, love, music and verse. You sing beautifully.
Margaret Alice Comment: 'With an ocean of emotions churning between.'
The universal human condition, yet we all live on surface, we never probe the ice-floes beneath...
TEMPLE OF WORDS
Margaret Alice Comment:
You bring huge waves in the ocean of soul
That washes the shores of heart and mind
With melodious tunes and passions' foams;
While low tides set on the soul's trough,
All go still and disturbingly calm.
This is striking rhythm and melody, oceans of soul and passion's foams, great imagery...
THE TOUCH OF SPRING
Margaret Alice Comment: Comfort, gentle care, warmth - this is real love, wonderful.
Margar et Alice Comment: 'Make life a vaulting heaven, this world, a joy's holy shrine.'
'rousing pleasures' are fleeting, can be a trap, leaves the reveller feeling empty, but the last line is wonderful, the discovery of infinity in the here and now - that is something to dream about.
MY ELUSIVE PRETTY WIFE
Margaret Alice Comment: 'To seek, search and discover my elusive pretty wife. '
What a delightful ode to your wife! I am reading ice-cold words in official grey documents ashen with meaninglessness, therefore it is a delight to follow a series of poems in which a poet delineates love in spiritual terms and emotions are more important than rational logic.
Margaret Alice Comment: What a lovely way to end the official day, words that remind of spiritual truths and joys in feelings and uplifting ideas!
Margaret Alice Comment: it is very difficult to read grey words after these beautiful visions
Margaret Alice Comment: you know not what you are for me, how deep and wide you fill my self,
I LOVE YOU FOR WHAT YOU ARE
Margaret Alice Comment: 'Love is pure bliss, Love is pure feel'
thank you for this reminder that life is bigger than the small official space here and now...
Margaret Alice Comment:
'I love you for what you are,
Not for what you ought to be,
Nor for what you some day is;
You, as you are now, here and near, '
Unconditional love and acceptance, no ifs and buts and demands, to love because, not in spite of.
RISE AGAIN IN THE EAST
Margaret Alice Comment: “on immortal mortal face”
I love juxtapositions like this!
“unite in immortal love’s bond”
That is the only kind of love there is, immortal – I agree.
Margaret Alice Comment:
'You made this life a dulcet music,
A passionate painting, a sensuous poetry.'
You felt this, or imagined it, the ability to feel so much and dream of such visions, it has me in thrall...
Margaret Alice Comment:
You made this life a dulcet music,
A passionate painting, a sensuous poetry.
You dyed my heart in everlasting beauty,
You dyed my soul in everlasting joy;
Margaret Alice Comment: Enormous scope of your visions… bigger than anything I have ever thought about...
Margaret Alice Comment: Shades and hues of infinite joy It is a great world of divine joy Where divinity spreads in fluid opulence, Where love cries in unbound joy, sacred temple Where gods come to worship the queen Who created the world with her pristine charm And lord over it all over since then; The hymns of love and dim temple light Come across to reach only graceful souls. No dusts and smokes of forlorn years Ever ravage her pristine form, Ever disturb her unworldly love, She lives and lives forever and ever in the old world, in all new worlds too.
SHE SMILES FROM A MYSTIC LAND
Margaret Alice Comment: 'Where we dwell in immortal rest.'
Forever and immortal - concepts that give meaning to life.
IN COSMIC CYCLE
Margaret Alice Comment: 'In timeless love that blends our hearts.'
Key word: Timeless - the temporary world is but a window on the eternal timeless spirit that lives forever.
IN CELESTIAL RHYTHM
Margaret Alice Comment: 'She lives in me forever in the shine of my soul, '
'In every streak of love I find anywhere.'
Perfect, love as eternal, every instance of love is one more channel to the infinite source of love, one instance of love opened awareness to all other manifestations of love.
I HEAR ALL DAY YOUR LITTLE WHISPERS
Margaret Alice Comment: ', you are unbound joy, inner peace, sheer harmony, my beauty, my truth and essence.'
'nothing I find harder than knowing you'
So many of us share your quest for mental peace and spiritual joy!
Margaret Alice Comment: 'find her lurking in all splendid things,
In all noble deeds, trusts and all human needs, '
Once again the theme of finding the constant wonder within changing things, finding the eternal beauty within the stream of life ever-changing - holding the eternal within.
I’M JUST NOUGHT WITHOUT HER
Lady Grace Comment: so nice..this poem talks a lot...well appreciated...very nice dear....smileeee
Margaret Alice Comment: “immortal flame of my soul / timeless together / endless bliss / endless future”
This is a language that stirs the soul, uncovers temporality to show the eternal spirit burning wondrously behind short-lived manifestations, the symbols of eternal consciousness.
Margaret Alice Comment: Sarva Karana Karanam, Cause of all causes, Root of all roots, Source of all sources is she.
Yoonoos Peerbocus Comment: you control each stanza up to the theme/ nice write
ALONG THE VENNELS OF YORE
Margaret Alice Comment: 'And held me fast to her for all ages to come.'
Love enduring forever - that is the only true love, the only reality, it lives forever, it is eternity.
ACROSS THE GULF
Margaret Alice Comment: “endless dance, a world of everlasting love and trust”
“endless” and “everlasting”, words that hold more charm than any other in every universe
Margaret Alice Comment: ”Unknown hopes Deepen passions and strengthen bonds.
love does not wait for time's swing, But bides on steadfast patient growth”
Love transcends time’s pendulum and instead of withering, keeps growing, across all intervening space, across the span of time.
Margaret Alice Comment: She sprang from time's tapestry, Like full moon, And streamed soft light all over him; She blew over his heart's barrenness Like the gust of westerly wind do to clouds And poured sprightly rain of joy.A skyward climb discovers descend, ”Unknown hopes Deepen passions and strengthen bonds. love does not wait for time's swing, But bides on steadfast patient growth”
My comment: Yes, love transcends time’s pendulum and instead of withering, keeps growing, across all intervening space.
PARTINGS MEANT TO DEEPEN BOND
Margaret Alice Comment: “While soul is on focus, no labours count, No obstacles haunt, no hurdles mount.”
Having a purpose and led by an ideal, no amount of sacrifice can hold us back, obstacles shrink away under inner power.
“Inseparably we are spliced in endless heavenly field,
Partings we suffer meant perchance to deepen bond.”
When the magnificent effect of temporary pain is understood and meekly submitted to, the pain creates a space for more joy and leaves no scar – we grow stronger at the places where life has broken us, and discover that pain changes us into glowing sticks if we let it!
Margaret Alice Comment: Intense like sun and soft like pure gold,
She stirred my soul to my singular goal
FROM UNKNOWN HORIZONS
Margaret Alice Comment: Perfect description of the soul becoming one with the all, although painful swelling of passion is stilled, the joy of inner experience as oneness is richer with feeling and experience than the physical world ever offered, and giving up the movement of passion is no sacrifice, but the door to a new horizon of celestial joy never experienced before.
“And absorbs me head-on like water on sand;
All passions still, but pure streaks of joy
And I glow as light in communion with light
I see with inner eyes and feel with inner mind;
The soul that drinks the divine glow,
No more sinks back to the hell of black passions.”
Margaret Alice Comment: The reason I love this poem is because it gives hope for transcendence into joy, not away from it. “And absorbs me head-on like water on sand; All passions still, but pure streaks of joy And I glow as light in communion with light I see with inner eyes and feel with inner mind; The soul that drinks the divine glow, No more sinks back to the hell of black passions.”
BLOOMED IN ENDLESS JOY
Margaret Alice Comment: 'Hearts seared in pain for each,
Now bloomed in endless joy; '
Wonderful, the steady, loyal heart recompensed, and even the journey only, the challenge, holds joy indescribable, love is its own recompense, if it also brings the travellers to their beloveds, just so much more beautiful!
Margaret Alice Comment:
'What an immortal joy, you carried on you!
You came and you went, but the light persists all over.
the streams of immortal light, '
This is true love, when the appearance of the loved one changes the lover forever, the joy that was brought is immortal, the light persists even after the person left - the change is eternal and the lovers will be reunited after death for ever and ever. This is the only vision of love that makes life livable - and beautiful.
I KNOW HER
Margaret Alice Comment:
'For eternal commune of souls,
In ecstatic speck of continual 'now', '
Heidegger - in following Zen-Buddhism - experience wihout interpretation - phenomenology - eternal unity and ecstasy as one big eternal present tense - THIS is the perfect spiritual ideal, love becomes godly, the only kind of love to strive for, the dream and ideal...
Margaret Alice Comment: An epic tale of cosmic dimensions...
'Her easy marking him shook deep his soul;
Like life to sunshine, soul to sweet notes,
Her heart danced wild in his warm presence; '
Margaret Alice Comment:
“Trust me”, cried I, “trust the divine designs,
I swear on my lovely Goddess, destiny shall shine bright;
All fears and tears just meant to deepen our mutual bonds;
Nothing shall stop me from bonding to my pretty queen,
Margaret Alice Comment: Only shallow eyes do see me in cage.
MY MORTAL EYES
Margaret Alice Comment: How much I desire to take you in arms And hold you tight to my yearning heart! Tell me where you hide from my mortal eyes; I reach far worlds and find you there
Margaret Alice Comment:
She is my rhythm, the perfect rhyme,
The cosmic dance that bounces worth.
The world is a desert without her presence,
A void is life, devoid of essence;
The spin of time, a whine of hollowness,
Cool and dull, whimpers of shallowness.
Booklover Tv Lounger Comment: Pretty cool. Sounds epic in my opinion, like it should belong to the beggining of an awesome movie or game. Great job! Keep it up
Abhinav Baruah Comment: Thank you
Beautiful fragrance and positive vibrant.....
Abhinav Baruah Comment: 'Man loses to gain,
Falls to rise and bends to standup'
..... Beauty of living.....
Indira Renganathan Comment: The nature is a clean mirror of the soul
Where the soul itself reflects for real,
Bright like the sun, yet soft like the moon
And refreshingly pure like the morning dews.
Amazing observation and study on nature....great
SHINE LIKE THE SUN
Margaret Alice Comment: The poem reminded me of the highest challenge for people who want to shine like the sun: ….. The ideal is to realize one’s full potential without infringing on the rights and happiness of other people. ….. The one who truly shines can love and accept unconditionally without expecting anything in return, ….. – who simply adores and loves the world and its people for the pure reason of the glory of their existence.
Margaret Alice Comment: This exhortation rings beautiful ….. it should be directed to every human being everywhere, …..
“Be different, be the jewel of the crown,
Shine like the sun all over the heaven;
Stand up above the mediocre din
And show how high you are deep within; ”
Margaret Alice Comment: ….. the poet approaching the goddess and asking her to be his muse and share herself, her own inspiring mind and feelings with him, to inspire his poetry so that he can write about the sublime. …..
“Lo, poetry surfaces from discontented soul.
The outside world in the inner cauldron
Sublimates to hot soothing vapour
That lingers in soul like poetic notes;
Trivials of the world, while churned in self,
Coagulate soft and sweet precipitates
That raise this world to enlightenment”,
the poet is addressing his own soul and his own muse, …..
What can I hold to impale you in words,
You wait on the side-stage to dance to tunes
To enter centre-stage, to create new realms,
Build bridges to the mind,
….. it is beautifully written containing all the rhythms and rhymes,
“You pour live words of myriad hues
In forms and shapes and rhythms and depths” the poet is dreaming about.
WINNOCKS OF BEAUTY
Margaret Alice Comment: “as conceived by a poet in a great epic; ” what an overpowering beholder ….. to write an epic song like this, ….. celestial ideal, ….. style is a lovely, alliterative music and ….. take the reader on a heavenly journey –“where desires and peace rise hand in hand, where the heat and light of enlightenment grips the soul glows in divine passions.”
Margaret Alice Comment:
“The road is wild, but a pleasant pursuit
To walk, head held high, in proud respect,
Though hungry beasts with bloody teeth
Wait to pounce and tear her Self.
…..poem brings all the elements of self-respect together that make life worthwhile. The only beasts who can tear self-respect is the subject’s own vision and decision, nobody else’s criticism, opinions or action can ever touch self-respect – it is a citadel, a safe sanctuary, and the source of love – of self and everything else.
Margaret Alice Comment:
The Buddha found his final solace in flight and passivity, the end of all change.
“In nirvana he found the supreme tool;
He attained awareness, he sought all his life;
Gouthama, the Sakyamuni, found abstinence
The cure for all the pain and sorrow.”
”He suffered for all, sacrificed all,
To find the path of deliverance;
He sought and lit the spiritual light
That illumed and liberated self and world
And cast gentle rays on the human race.”
The Buddha gave his life to help those who need to follow the road of sorrow to its very end and attain sainthood – a wonderful thing.
Margaret Alice Comment:
”We partake in a mysterious game,
Where as mere tools, we play the game,
Though inside it, nowhere belong.”
I have great respect for all who share your sentiments and feel the alienation implied by these statements.
THOSE CAREFREE DAYS
Margaret Alice Comment:
“the world was a huge playground then,
but, trust and love filled my world;
the carefree days did light my spirit”
The poet creates a picture of a perfect childhood, an idyllic picture ….
Margaret Alice Comment: Inspiration and ideal personified as a woman, which in turn can be read as the personification of the subconscious also –
Margaret Alice Comment: Theme of inspiration personified as a woman: Together “Blue Beauty and “Poetic Inspiration” form a wonderful whole and the personification of ….. Muse, ascribing sensory experience and inner feeling to the experience, makes it exciting and provocative – thank you for wording your ideas in this way!
LIFE AND COSMOS
Margaret Alice Comment: Thank you for writing a poem about life and its meaning.
“Life is a speck of light
In the womb of infinite darkness,
Life is a chance movement
In the ocean of ceaseless stillness.
Life is a celestial pinhole,
Where matter rocks in endless cycle”
Thank you for offering an opportunity to ponder these things.
I NEVER REACH YOU
Nivedita Bagchi SPC UK Comment: Indeed your poetic affect will ‘cynosure’ you … weather off … is just wreathing in … Excellent emotive poem... thro’ and thro’ vibe...oscillating…
Ms. Nivedita UK
Dilwyn Bowen Comment: Excellent piece of writing. Your pride and sadness come through with great skill. Must give this a ten and a favourite read.
Margaret Alice Comment: What a lovely way to describe finding an ideal, personifying the ideal as a woman and filling the poem with concrete images and enabling the reader to interact with the poem.
Venkatesh Ram Comment: marvellous.unguided it seems but in reality everything has a cyclic life
Milica Franchi de Luri Comment: 'Life is an ocean of infinite waves' What a lovely metaphor...
Resten Swondo Comment: That befall in grotesque forms
Beyond reason’s confines
beyond reason, there is beauty. for love knows know reason as any man with two good eyes will tell you.
Interesting lyrical power...
Sadiqullah Khan Comment: Rich in metaphor, very elaborate, and thought provoking.10 from me, Kumar.
Sadiqullah Khan Comment: How far should I sail to touch the shore of dreams?
........Nice opening sentence.
Sadiqullah Khan Comment: Long reading. The last stanza summs up.
Is It Poetry Comment: These are...
some of the wisest words
i have come to hear...
Fighting is so useless..
wise fight for family, child, country
and reward of labors...from thief...
Sadiqullah Khan Comment: Thought and knowledge. Well explained.10
Niyas Jamal Comment: jai ho! ! ! ! jai ho! ! ! ! jai ho! ! ! ! jai ho! ! ! !
SHE SPELLS SIMPLICITY
Nivedita Bagchi SPC UK Comment: Wonderful portraying of femininity in various tones and tunes ….svelte supple lissome limber…
Yeah we women are like that…and look for cooperation from all….this poem aesthetically sounds like: Glory Unto Women …thanks for this tribute-type poem especially when the aura and aroma of World Woman’s Day still oscillating …spreading noetic message … enjoyed by all heart…
Nivedita Bagchi SPC UK Comment: Amazing…spellbound…full of wisdom…gleaming glittering with all noble thoughts… Finish is ‘We ride the tides of ruthless time/In timeless love that blends our hearts. ‘Ruthless time can’t shackle us where Love is the propelling force… We stay anchored in the sanctuary of Love. Finest diction and plenty of food for contemplation and deeply…10+
IN CELESTIAL RHYTHM
Nivedita Bagchi SPC UK Comment: Sir to me it is narrative poem rich in metaphor ambience and spilling vibes of emotions. Who she was? Indeed a poetic riddle poets’ love to keep inside …allow readers to ponder and find the answer…and your crafting is likewise… ‘Lay still and breathless, alas, in endless sleep... ‘gush of gosh… well it’s a part of poetry…thanks for sharing. Voted 10
Nivedita Bagchi SPC UK Comment: Magnificent chant soliloquizing with the All Highest. The canvas is unfathomable but your vibe outstretched max to cover in allness and fullness… you’ve made a free to and fro travel with ‘You and me and I ‘
Finally consecrated yourself ‘And spur you to the probe/By the sheer strength of our bond. ‘ Excellent poetic experience for me and learning …than you very much for such a great poem… Voted 10
SHE IS PURE GOLD
Nivedita Bagchi SPC UK Comment: Your poem reminds me great Swami Vivekananda’s opinion: Unless she [read women] are respected and adored no nation can progress. Here I find you’ve beautifully followed [might be unknowingly] the same thing… being a woman please don’t think it’s a gender bias I’m favoring for… it’s because of my great country India where I originated…that genotype working subconsciously… Its wonderful poem and enjoyed and cherished thro’ and thru…
Each Poet Is A Solitary Voice Sounding His Own Alone Through The Universe
EACH POET IS A SOLITARY VOICE SOUNDING HIS ALONE THROUGH THE UNIVERSE
Each poet is a solitary voice sounding his own alone through the universe
Each one writes what only he or she can
No one is the other and all for anyone else
We come into the world alone
And we die alone
And we are poets – alone
Yet what we dream alone
Is nonetheless what no alone can ever give
A kind of love and recognition
An affirmation of who we are
That may once have been had in our mother's love
But which in our long slow years
Can never fully come again.
I loved a woman once
And she seemed to love me
I knew then
There is Eternity.
Now in my old age
I also need love
A poet is alone
And only G-d above.
Rosalind and Helen: a Modern Eclogue
ROSALIND, HELEN, and her Child.
SCENE. The Shore of the Lake of Como.
Come hither, my sweet Rosalind.
'T is long since thou and I have met;
And yet methinks it were unkind
Those moments to forget.
Come, sit by me. I see thee stand
By this lone lake, in this far land,
Thy loose hair in the light wind flying,
Thy sweet voice to each tone of even
United, and thine eyes replying
To the hues of yon fair heaven.
Come, gentle friend! wilt sit by me?
And be as thou wert wont to be
Ere we were disunited?
None doth behold us now; the power
That led us forth at this lone hour
Will be but ill requited
If thou depart in scorn. Oh, come,
And talk of our abandoned home!
Remember, this is Italy,
And we are exiles. Talk with me
Of that our land, whose wilds and floods,
Barren and dark although they be,
Were dearer than these chestnut woods;
Those heathy paths, that inland stream,
And the blue mountains, shapes which seem
Like wrecks of childhood's sunny dream;
Which that we have abandoned now,
Weighs on the heart like that remorse
Which altered friendship leaves. I seek
No more our youthful intercourse.
That cannot be! Rosalind, speak,
Speak to me! Leave me not! When morn did come,
When evening fell upon our common home,
When for one hour we parted,--do not frown;
I would not chide thee, though thy faith is broken;
But turn to me. Oh! by this cherished token
Of woven hair, which thou wilt not disown,
Turn, as 't were but the memory of me,
And not my scornèd self who prayed to thee!
Is it a dream, or do I see
And hear frail Helen? I would flee
Thy tainting touch; but former years
Arise, and bring forbidden tears;
And my o'erburdened memory
Seeks yet its lost repose in thee.
I share thy crime. I cannot choose
But weep for thee; mine own strange grief
But seldom stoops to such relief;
Nor ever did I love thee less,
Though mourning o'er thy wickedness
Even with a sister's woe. I knew
What to the evil world is due,
And therefore sternly did refuse
To link me with the infamy
Of one so lost as Helen. Now,
Bewildered by my dire despair,
Wondering I blush, and weep that thou
Shouldst love me still--thou only!--There,
Let us sit on that gray stone
Till our mournful talk be done.
Alas! not there; I cannot bear
The murmur of this lake to hear.
A sound from there, Rosalind dear,
Which never yet I heard elsewhere
But in our native land, recurs,
Even here where now we meet. It stirs
Too much of suffocating sorrow!
In the dell of yon dark chestnut wood
Is a stone seat, a solitude
Less like our own. The ghost of peace
Will not desert this spot. To-morrow,
If thy kind feelings should not cease,
We may sit here.
Thou lead, my sweet,
And I will follow.
'T is Fenici's seat
Where you are going? This is not the way,
Mamma; it leads behind those trees that grow
Close to the little river.
Yes, I know;
I was bewildered. Kiss me and be gay,
Dear boy; why do you sob?
I do not know;
But it might break any one's heart to see
You and the lady cry so bitterly.
It is a gentle child, my friend. Go home,
Henry, and play with Lilla till I come.
We only cried with joy to see each other;
We are quite merry now. Good night.
Lifted a sudden look upon his mother,
And, in the gleam of forced and hollow joy
Which lightened o'er her face, laughed with the glee
Of light and unsuspecting infancy,
And whispered in her ear, 'Bring home with you
That sweet strange lady-friend.' Then off he flew,
But stopped, and beckoned with a meaning smile,
Where the road turned. Pale Rosalind the while,
Hiding her face, stood weeping silently.
In silence then they took the way
Beneath the forest's solitude.
It was a vast and antique wood,
Through which they took their way;
And the gray shades of evening
O'er that green wilderness did fling
Still deeper solitude.
Pursuing still the path that wound
The vast and knotted trees around,
Through which slow shades were wandering,
To a deep lawny dell they came,
To a stone seat beside a spring,
O'er which the columned wood did frame
A roofless temple, like the fane
Where, ere new creeds could faith obtain,
Man's early race once knelt beneath
The overhanging deity.
O'er this fair fountain hung the sky,
Now spangled with rare stars. The snake,
The pale snake, that with eager breath
Creeps here his noontide thirst to slake,
Is beaming with many a mingled hue,
Shed from yon dome's eternal blue,
When he floats on that dark and lucid flood
In the light of his own loveliness;
And the birds, that in the fountain dip
Their plumes, with fearless fellowship
Above and round him wheel and hover.
The fitful wind is heard to stir
One solitary leaf on high;
The chirping of the grasshopper
Fills every pause. There is emotion
In all that dwells at noontide here;
Then through the intricate wild wood
A maze of life and light and motion
Is woven. But there is stillness now--
Gloom, and the trance of Nature now.
The snake is in his cave asleep;
The birds are on the branches dreaming;
Only the shadows creep;
Only the glow-worm is gleaming;
Only the owls and the nightingales
Wake in this dell when daylight fails,
And gray shades gather in the woods;
And the owls have all fled far away
In a merrier glen to hoot and play,
For the moon is veiled and sleeping now.
The accustomed nightingale still broods
On her accustomed bough,
But she is mute; for her false mate
Has fled and left her desolate.
This silent spot tradition old
Had peopled with the spectral dead.
For the roots of the speaker's hair felt cold
And stiff, as with tremulous lips he told
That a hellish shape at midnight led
The ghost of a youth with hoary hair,
And sate on the seat beside him there,
Till a naked child came wandering by,
When the fiend would change to a lady fair!
A fearful tale! the truth was worse;
For here a sister and a brother
Had solemnized a monstrous curse,
Meeting in this fair solitude;
For beneath yon very sky,
Had they resigned to one another
Body and soul. The multitude,
Tracking them to the secret wood,
Tore limb from limb their innocent child,
And stabbed and trampled on its mother;
But the youth, for God's most holy grace,
A priest saved to burn in the market-place.
Duly at evening Helen came
To this lone silent spot,
From the wrecks of a tale of wilder sorrow
So much of sympathy to borrow
As soothed her own dark lot.
Duly each evening from her home,
With her fair child would Helen come
To sit upon that antique seat,
While the hues of day were pale;
And the bright boy beside her feet
Now lay, lifting at intervals
His broad blue eyes on her;
Now, where some sudden impulse calls,
Following. He was a gentle boy
And in all gentle sorts took joy.
Oft in a dry leaf for a boat,
With a small feather for a sail,
His fancy on that spring would float,
If some invisible breeze might stir
Its marble calm; and Helen smiled
Through tears of awe on the gay child,
To think that a boy as fair as he,
In years which never more may be,
By that same fount, in that same wood,
The like sweet fancies had pursued;
And that a mother, lost like her,
Had mournfully sate watching him.
Then all the scene was wont to swim
Through the mist of a burning tear.
For many months had Helen known
This scene; and now she thither turned
Her footsteps, not alone.
The friend whose falsehood she had mourned
Sate with her on that seat of stone.
Silent they sate; for evening,
And the power its glimpses bring,
Had with one awful shadow quelled
The passion of their grief. They sate
With linkèd hands, for unrepelled
Had Helen taken Rosalind's.
Like the autumn wind, when it unbinds
The tangled locks of the nightshade's hair
Which is twined in the sultry summer air
Round the walls of an outworn sepulchre,
Did the voice of Helen, sad and sweet,
And the sound of her heart that ever beat
As with sighs and words she breathed on her,
Unbind the knots of her friend's despair,
Till her thoughts were free to float and flow;
And from her laboring bosom now,
Like the bursting of a prisoned flame,
The voice of a long-pent sorrow came.
I saw the dark earth fall upon
The coffin; and I saw the stone
Laid over him whom this cold breast
Had pillowed to his nightly rest!
Thou knowest not, thou canst not know
My agony. Oh! I could not weep.
The sources whence such blessings flow
Were not to be approached by me!
But I could smile, and I could sleep,
Though with a self-accusing heart.
In morning's light, in evening's gloom,
I watched--and would not thence depart--
My husband's unlamented tomb.
My children knew their sire was gone;
But when I told them, 'He is dead,'
They laughed aloud in frantic glee,
They clapped their hands and leaped about,
Answering each other's ecstasy
With many a prank and merry shout.
But I sate silent and alone,
Wrapped in the mock of mourning weed.
They laughed, for he was dead; but I
Sate with a hard and tearless eye,
And with a heart which would deny
The secret joy it could not quell,
Low muttering o'er his loathèd name;
Till from that self-contention came
Remorse where sin was none; a hell
Which in pure spirits should not dwell.
I 'll tell thee truth. He was a man
Hard, selfish, loving only gold,
Yet full of guile; his pale eyes ran
With tears which each some falsehood told,
And oft his smooth and bridled tongue
Would give the lie to his flushing cheek;
He was a coward to the strong;
He was a tyrant to the weak,
On whom his vengeance he would wreak;
For scorn, whose arrows search the heart,
From many a stranger's eye would dart,
And on his memory cling, and follow
His soul to its home so cold and hollow.
He was a tyrant to the weak,
And we were such, alas the day!
Oft, when my little ones at play
Were in youth's natural lightness gay,
Or if they listened to some tale
Of travellers, or of fairyland,
When the light from the wood-fire's dying brand
Flashed on their faces,--if they heard
Or thought they heard upon the stair
His footstep, the suspended word
Died on my lips; we all grew pale;
The babe at my bosom was hushed with fear
If it thought it heard its father near;
And my two wild boys would near my knee
Cling, cowed and cowering fearfully.
I 'll tell thee truth: I loved another.
His name in my ear was ever ringing,
His form to my brain was ever clinging;
Yet, if some stranger breathed that name,
My lips turned white, and my heart beat fast.
My nights were once haunted by dreams of flame,
My days were dim in the shadow cast
By the memory of the same!
Day and night, day and night,
He was my breath and life and light,
For three short years, which soon were passed.
On the fourth, my gentle mother
Led me to the shrine, to be
His sworn bride eternally.
And now we stood on the altar stair,
When my father came from a distant land,
And with a loud and fearful cry
Rushed between us suddenly.
I saw the stream of his thin gray hair,
I saw his lean and lifted hand,
And heard his words--and live! O God!
Wherefore do I live?--'Hold, hold!'
He cried, 'I tell thee 't is her brother!
Thy mother, boy, beneath the sod
Of yon churchyard rests in her shroud so cold;
I am now weak, and pale, and old;
We were once dear to one another,
I and that corpse! Thou art our child!'
Then with a laugh both long and wild
The youth upon the pavement fell.
They found him dead! All looked on me,
The spasms of my despair to see;
But I was calm. I went away;
I was clammy-cold like clay.
I did not weep; I did not speak;
But day by day, week after week,
I walked about like a corpse alive.
Alas! sweet friend, you must believe
This heart is stone--it did not break.
My father lived a little while,
But all might see that he was dying,
He smiled with such a woful smile.
When he was in the churchyard lying
Among the worms, we grew quite poor,
So that no one would give us bread;
My mother looked at me, and said
Faint words of cheer, which only meant
That she could die and be content;
So I went forth from the same church door
To another husband's bed.
And this was he who died at last,
When weeks and months and years had passed,
Through which I firmly did fulfil
My duties, a devoted wife,
With the stern step of vanquished will
Walking beneath the night of life,
Whose hours extinguished, like slow rain
Falling forever, pain by pain,
The very hope of death's dear rest;
Which, since the heart within my breast
Of natural life was dispossessed,
Its strange sustainer there had been.
When flowers were dead, and grass was green
Upon my mother's grave--that mother
Whom to outlive, and cheer, and make
My wan eyes glitter for her sake,
Was my vowed task, the single care
Which once gave life to my despair--
When she was a thing that did not stir,
And the crawling worms were cradling her
To a sleep more deep and so more sweet
Than a baby's rocked on its nurse's knee,
I lived; a living pulse then beat
Beneath my heart that awakened me.
What was this pulse so warm and free?
Alas! I knew it could not be
My own dull blood. 'T was like a thought
Of liquid love, that spread and wrought
Under my bosom and in my brain,
And crept with the blood through every vein,
And hour by hour, day after day,
The wonder could not charm away
But laid in sleep my wakeful pain,
Until I knew it was a child,
And then I wept. For long, long years
These frozen eyes had shed no tears;
But now--'t was the season fair and mild
When April has wept itself to May;
I sate through the sweet sunny day
By my window bowered round with leaves,
And down my cheeks the quick tears ran
Like twinkling rain-drops from the eaves,
When warm spring showers are passing o'er.
O Helen, none can ever tell
The joy it was to weep once more!
I wept to think how hard it were
To kill my babe, and take from it
The sense of light, and the warm air,
And my own fond and tender care,
And love and smiles; ere I knew yet
That these for it might, as for me,
Be the masks of a grinning mockery.
And haply, I would dream, 't were sweet
To feed it from my faded breast,
Or mark my own heart's restless beat
And watch the growing soul beneath
Dawn in faint smiles; and hear its breath,
Half interrupted by calm sighs,
And search the depth of its fair eyes
For long departed memories!
And so I lived till that sweet load
Was lightened. Darkly forward flowed
The stream of years, and on it bore
Two shapes of gladness to my sight;
Two other babes, delightful more,
In my lost soul's abandoned night,
Than their own country ships may be
Sailing towards wrecked mariners
Who cling to the rock of a wintry sea.
For each, as it came, brought soothing tears;
And a loosening warmth, as each one lay
Sucking the sullen milk away,
About my frozen heart did play,
And weaned it, oh, how painfully--
As they themselves were weaned each one
From that sweet food--even from the thirst
Of death, and nothingness, and rest,
Strange inmate of a living breast,
Which all that I had undergone
Of grief and shame, since she who first
The gates of that dark refuge closed
Came to my sight, and almost burst
The seal of that Lethean spring--
But these fair shadows interposed.
For all delights are shadows now!
And from my brain to my dull brow
The heavy tears gather and flow.
I cannot speak--oh, let me weep!
The tears which fell from her wan eyes
Glimmered among the moonlight dew.
Her deep hard sobs and heavy sighs
Their echoes in the darkness threw.
When she grew calm, she thus did keep
The tenor of her tale:--
I know not how; he was not old,
If age be numbered by its years;
But he was bowed and bent with fears,
Pale with the quenchless thirst of gold,
Which, like fierce fever, left him weak;
And his strait lip and bloated cheek
Were warped in spasms by hollow sneers;
And selfish cares with barren plough,
Not age, had lined his narrow brow,
And foul and cruel thoughts, which feed
Upon the withering life within,
Like vipers on some poisonous weed.
Whether his ill were death or sin
None knew, until he died indeed,
And then men owned they were the same.
Seven days within my chamber lay
That corse, and my babes made holiday.
At last, I told them what is death.
The eldest, with a kind of shame,
Came to my knees with silent breath,
And sate awe-stricken at my feet;
And soon the others left their play,
And sate there too. It is unmeet
To shed on the brief flower of youth
The withering knowledge of the grave.
From me remorse then wrung that truth.
I could not bear the joy which gave
Too just a response to mine own.
In vain. I dared not feign a groan;
And in their artless looks I saw,
Between the mists of fear and awe,
That my own thought was theirs; and they
Expressed it not in words, but said,
Each in its heart, how every day
Will pass in happy work and play,
Now he is dead and gone away!
After the funeral all our kin
Assembled, and the will was read.
My friend, I tell thee, even the dead
Have strength, their putrid shrouds within,
To blast and torture. Those who live
Still fear the living, but a corse
Is merciless, and Power doth give
To such pale tyrants half the spoil
He rends from those who groan and toil,
Because they blush not with remorse
Among their crawling worms. Behold,
I have no child! my tale grows old
With grief, and staggers; let it reach
The limits of my feeble speech,
And languidly at length recline
On the brink of its own grave and mine.
Thou knowest what a thing is Poverty
Among the fallen on evil days.
'T is Crime, and Fear, and Infamy,
And houseless Want in frozen ways
Wandering ungarmented, and Pain,
And, worse than all, that inward stain,
Foul Self-contempt, which drowns in sneers
Youth's starlight smile, and makes its tears
First like hot gall, then dry forever!
And well thou knowest a mother never
Could doom her children to this ill,
And well he knew the same. The will
Imported that, if e'er again
I sought my children to behold,
Or in my birthplace did remain
Beyond three days, whose hours were told,
They should inherit nought; and he,
To whom next came their patrimony,
A sallow lawyer, cruel and cold,
Aye watched me, as the will was read,
With eyes askance, which sought to see
The secrets of my agony;
And with close lips and anxious brow
Stood canvassing still to and fro
The chance of my resolve, and all
The dead man's caution just did call;
For in that killing lie 't was said--
'She is adulterous, and doth hold
In secret that the Christian creed
Is false, and therefore is much need
That I should have a care to save
My children from eternal fire.'
Friend, he was sheltered by the grave,
And therefore dared to be a liar!
In truth, the Indian on the pyre
Of her dead husband, half consumed,
As well might there be false as I
To those abhorred embraces doomed,
Far worse than fire's brief agony.
As to the Christian creed, if true
Or false, I never questioned it;
I took it as the vulgar do;
Nor my vexed soul had leisure yet
To doubt the things men say, or deem
That they are other than they seem.
All present who those crimes did hear,
In feigned or actual scorn and fear,
Men, women, children, slunk away,
Whispering with self-contented pride
Which half suspects its own base lie.
I spoke to none, nor did abide,
But silently I went my way,
Nor noticed I where joyously
Sate my two younger babes at play
In the courtyard through which I passed;
But went with footsteps firm and fast
Till I came to the brink of the ocean green,
And there, a woman with gray hairs,
Who had my mother's servant been,
Kneeling, with many tears and prayers,
Made me accept a purse of gold,
Half of the earnings she had kept
To refuge her when weak and old.
With woe, which never sleeps or slept,
I wander now. 'T is a vain thought--
But on yon Alp, whose snowy head
'Mid the azure air is islanded,
(We see it--o'er the flood of cloud,
Which sunrise from its eastern caves
Drives, wrinkling into golden waves,
Hung with its precipices proud--
From that gray stone where first we met)
There--now who knows the dead feel nought?--
Should be my grave; for he who yet
Is my soul's soul once said: ''T were sweet
'Mid stars and lightnings to abide,
And winds, and lulling snows that beat
With their soft flakes the mountain wide,
Where weary meteor lamps repose,
And languid storms their pinions close,
And all things strong and bright and pure,
And ever during, aye endure.
Who knows, if one were buried there,
But these things might our spirits make,
Amid the all-surrounding air,
Their own eternity partake?'
Then 't was a wild and playful saying
At which I laughed or seemed to laugh.
They were his words--now heed my praying,
And let them be my epitaph.
Thy memory for a term may be
My monument. Wilt remember me?
I know thou wilt; and canst forgive,
Whilst in this erring world to live
My soul disdained not, that I thought
Its lying forms were worthy aught,
And much less thee.
Oh, speak not so!
But come to me and pour thy woe
Into this heart, full though it be,
Aye overflowing with its own.
I thought that grief had severed me
From all beside who weep and groan,
Its likeness upon earth to be--
Its express image; but thou art
More wretched. Sweet, we will not part
Henceforth, if death be not division;
If so, the dead feel no contrition.
But wilt thou hear, since last we parted,
All that has left me broken-hearted?
Yes, speak. The faintest stars are scarcely shorn
Of their thin beams by that delusive morn
Which sinks again in darkness, like the light
Of early love, soon lost in total night.
Alas! Italian winds are mild,
But my bosom is cold--wintry cold;
When the warm air weaves, among the fresh leaves,
Soft music, my poor brain is wild,
And I am weak like a nursling child,
Though my soul with grief is gray and old.
Weep not at thine own words, though they must make
Me weep. What is thy tale?
I fear 't will shake
Thy gentle heart with tears. Thou well
Rememberest when we met no more;
And, though I dwelt with Lionel,
That friendless caution pierced me sore
With grief; a wound my spirit bore
Indignantly--but when he died,
With him lay dead both hope and pride.
Alas! all hope is buried now.
But then men dreamed the aged earth
Was laboring in that mighty birth
Which many a poet and a sage
Has aye foreseen--the happy age
When truth and love shall dwell below
Among the works and ways of men;
Which on this world not power but will
Even now is wanting to fulfil.
Among mankind what thence befell
Of strife, how vain, is known too well;
When Liberty's dear pæan fell
'Mid murderous howls. To Lionel,
Though of great wealth and lineage high,
Yet through those dungeon walls there came
Thy thrilling light, O Liberty!
And as the meteor's midnight flame
Startles the dreamer, sun-like truth
Flashed on his visionary youth,
And filled him, not with love, but faith,
And hope, and courage mute in death;
For love and life in him were twins,
Born at one birth. In every other
First life, then love, its course begins,
Though they be children of one mother;
And so through this dark world they fleet
Divided, till in death they meet;
But he loved all things ever. Then
He passed amid the strife of men,
And stood at the throne of armèd power
Pleading for a world of woe.
Secure as one on a rock-built tower
O'er the wrecks which the surge trails to and fro,
'Mid the passions wild of humankind
He stood, like a spirit calming them;
For, it was said, his words could bind
Like music the lulled crowd, and stem
That torrent of unquiet dream
Which mortals truth and reason deem,
But is revenge and fear and pride.
Joyous he was; and hope and peace
On all who heard him did abide,
Raining like dew from his sweet talk,
As where the evening star may walk
Along the brink of the gloomy seas,
Liquid mists of splendor quiver.
His very gestures touched to tears
The unpersuaded tyrant, never
So moved before; his presence stung
The torturers with their victim's pain,
And none knew how; and through their ears
The subtle witchcraft of his tongue
Unlocked the hearts of those who keep
Gold, the world's bond of slavery.
Men wondered, and some sneered to see
One sow what he could never reap;
For he is rich, they said, and young,
And might drink from the depths of luxury.
If he seeks fame, fame never crowned
The champion of a trampled creed;
If he seeks power, power is enthroned
'Mid ancient rights and wrongs, to feed
Which hungry wolves with praise and spoil
Those who would sit near power must toil;
And such, there sitting, all may see.
What seeks he? All that others seek
He casts away, like a vile weed
Which the sea casts unreturningly.
That poor and hungry men should break
The laws which wreak them toil and scorn
We understand; but Lionel,
We know, is rich and nobly born.
So wondered they; yet all men loved
Young Lionel, though few approved;
All but the priests, whose hatred fell
Like the unseen blight of a smiling day,
The withering honey-dew which clings
Under the bright green buds of May
Whilst they unfold their emerald wings;
For he made verses wild and queer
On the strange creeds priests hold so dear
Because they bring them land and gold.
Of devils and saints and all such gear
He made tales which whoso heard or read
Would laugh till he were almost dead.
So this grew a proverb: 'Don't get old
Till Lionel's Banquet in Hell you hear,
And then you will laugh yourself young again.'
So the priests hated him, and he
Repaid their hate with cheerful glee.
Ah, smiles and joyance quickly died,
For public hope grew pale and dim
In an altered time and tide,
And in its wasting withered him,
As a summer flower that blows too soon
Droops in the smile of the waning moon,
When it scatters through an April night
The frozen dews of wrinkling blight.
None now hoped more. Gray Power was seated
Safely on her ancestral throne;
And Faith, the Python, undefeated
Even to its blood-stained steps dragged on
Her foul and wounded train; and men
Were trampled and deceived again,
And words and shows again could bind
The wailing tribes of humankind
In scorn and famine. Fire and blood
Raged round the raging multitude,
To fields remote by tyrants sent
To be the scornèd instrument
With which they drag from mines of gore
The chains their slaves yet ever wore;
And in the streets men met each other,
And by old altars and in halls,
And smiled again at festivals.
But each man found in his heart's brother
Cold cheer; for all, though half deceived,
The outworn creeds again believed,
And the same round anew began
Which the weary world yet ever ran.
Many then wept, not tears, but gall,
Within their hearts, like drops which fall
Wasting the fountain-stone away.
And in that dark and evil day
Did all desires and thoughts that claim
Men's care--ambition, friendship, fame,
Love, hope, though hope was now despair--
Indue the colors of this change,
As from the all-surrounding air
The earth takes hues obscure and strange,
When storm and earthquake linger there.
And so, my friend, it then befell
To many,--most to Lionel,
Whose hope was like the life of youth
Within him, and when dead became
A spirit of unresting flame,
Which goaded him in his distress
Over the world's vast wilderness.
Three years he left his native land,
And on the fourth, when he returned,
None knew him; he was stricken deep
With some disease of mind, and turned
Into aught unlike Lionel.
On him--on whom, did he pause in sleep,
Serenest smiles were wont to keep,
And, did he wake, a wingèd band
Of bright Persuasions, which had fed
On his sweet lips and liquid eyes,
Kept their swift pinions half outspread
To do on men his least command--
On him, whom once 't was paradise
Even to behold, now misery lay.
In his own heart 't was merciless--
To all things else none may express
Its innocence and tenderness.
'T was said that he had refuge sought
In love from his unquiet thought
In distant lands, and been deceived
By some strange show; for there were found,
Blotted with tears--as those relieved
By their own words are wont to do--
These mournful verses on the ground,
By all who read them blotted too.
'How am I changed! my hopes were once like fire;
I loved, and I believed that life was love.
How am I lost! on wings of swift desire
Among Heaven's winds my spirit once did move.
I slept, and silver dreams did aye inspire
My liquid sleep; I woke, and did approve
All Nature to my heart, and thought to make
A paradise of earth for one sweet sake.
'I love, but I believe in love no more.
I feel desire, but hope not. Oh, from sleep
Most vainly must my weary brain implore
Its long lost flattery now! I wake to weep,
And sit through the long day gnawing the core
Of my bitter heart, and, like a miser, keep--
Since none in what I feel take pain or pleasure--
To my own soul its self-consuming treasure.'
He dwelt beside me near the sea;
And oft in evening did we meet,
When the waves, beneath the starlight, flee
O'er the yellow sands with silver feet,
And talked. Our talk was sad and sweet,
Till slowly from his mien there passed
The desolation which it spoke;
And smiles--as when the lightning's blast
Has parched some heaven-delighting oak,
The next spring shows leaves pale and rare,
But like flowers delicate and fair,
On its rent boughs--again arrayed
His countenance in tender light;
His words grew subtle fire, which made
The air his hearers breathed delight;
His motions, like the winds, were free,
Which bend the bright grass gracefully,
Then fade away in circlets faint;
And wingèd Hope--on which upborne
His soul seemed hovering in his eyes,
Like some bright spirit newly born
Floating amid the sunny skies--
Sprang forth from his rent heart anew.
Yet o'er his talk, and looks, and mien,
Tempering their loveliness too keen,
Past woe its shadow backward threw;
Till, like an exhalation spread
From flowers half drunk with evening dew,
They did become infectious--sweet
And subtle mists of sense and thought,
Which wrapped us soon, when we might meet,
Almost from our own looks and aught
The wild world holds. And so his mind
Was healed, while mine grew sick with fear;
For ever now his health declined,
Like some frail bark which cannot bear
The impulse of an altered wind,
Though prosperous; and my heart grew full,
'Mid its new joy, of a new care;
For his cheek became, not pale, but fair,
As rose-o'ershadowed lilies are;
And soon his deep and sunny hair,
In this alone less beautiful,
Like grass in tombs grew wild and rare.
The blood in his translucent veins
Beat, not like animal life, but love
Seemed now its sullen springs to move,
When life had failed, and all its pains;
And sudden sleep would seize him oft
Like death, so calm,--but that a tear,
His pointed eye-lashes between,
Would gather in the light serene
Of smiles whose lustre bright and soft
Beneath lay undulating there.
His breath was like inconstant flame
As eagerly it went and came;
And I hung o'er him in his sleep,
Till, like an image in the lake
Which rains disturb, my tears would break
The shadow of that slumber deep.
Then he would bid me not to weep,
And say, with flattery false yet sweet,
That death and he could never meet,
If I would never part with him.
And so we loved, and did unite
All that in us was yet divided;
For when he said, that many a rite,
By men to bind but once provided,
Could not be shared by him and me,
Or they would kill him in their glee,
I shuddered, and then laughing said--
'We will have rites our faith to bind,
But our church shall be the starry night,
Our altar the grassy earth outspread,
And our priest the muttering wind.'
'T was sunset as I spoke. One star
Had scarce burst forth, when from afar
The ministers of misrule sent
Seized upon Lionel, and bore
His chained limbs to a dreary tower,
In the midst of a city vast and wide.
For he, they said, from his mind had bent
Against their gods keen blasphemy,
For which, though his soul must roasted be
In hell's red lakes immortally,
Yet even on earth must he abide
The vengeance of their slaves: a trial,
I think, men call it. What avail
Are prayers and tears, which chase denial
From the fierce savage nursed in hate?
What the knit soul that pleading and pale
Makes wan the quivering cheek which late
It painted with its own delight?
We were divided. As I could,
I stilled the tingling of my blood,
And followed him in their despite,
As a widow follows, pale and wild,
The murderers and corse of her only child;
And when we came to the prison door,
And I prayed to share his dungeon floor
With prayers which rarely have been spurned,
And when men drove me forth, and I
Stared with blank frenzy on the sky,--
A farewell look of love he turned,
Half calming me; then gazed awhile,
As if through that black and massy pile,
And through the crowd around him there,
And through the dense and murky air,
And the thronged streets, he did espy
What poets know and prophesy;
And said, with voice that made them shiver
And clung like music in my brain,
And which the mute walls spoke again
Prolonging it with deepened strain--
'Fear not the tyrants shall rule forever,
Or the priests of the bloody faith;
They stand on the brink of that mighty river,
Whose waves they have tainted with death;
It is fed from the depths of a thousand dells,
Around them it foams, and rages, and swells,
And their swords and their sceptres I floating see,
Like wrecks, in the surge of eternity.'
I dwelt beside the prison gate;
And the strange crowd that out and in
Passed, some, no doubt, with mine own fate,
Might have fretted me with its ceaseless din,
But the fever of care was louder within.
Soon but too late, in penitence
Or fear, his foes released him thence.
I saw his thin and languid form,
As leaning on the jailor's arm,
Whose hardened eyes grew moist the while
To meet his mute and faded smile
And hear his words of kind farewell,
He tottered forth from his damp cell.
Many had never wept before,
From whom fast tears then gushed and fell;
Many will relent no more,
Who sobbed like infants then; ay, all
Who thronged the prison's stony hall,
The rulers or the slaves of law,
Felt with a new surprise and awe
That they were human, till strong shame
Made them again become the same.
The prison bloodhounds, huge and grim,
From human looks the infection caught,
And fondly crouched and fawned on him;
And men have heard the prisoners say,
Who in their rotting dungeons lay,
That from that hour, throughout one day,
The fierce despair and hate which kept
Their trampled bosoms almost slept,
Where, like twin vultures, they hung feeding
On each heart's wound, wide torn and bleeding,--
Because their jailors' rule, they thought,
Grew merciful, like a parent's sway.
I know not how, but we were free;
And Lionel sate alone with me,
As the carriage drove through the streets apace;
And we looked upon each other's face;
And the blood in our fingers intertwined
Ran like the thoughts of a single mind,
As the swift emotions went and came
Through the veins of each united frame.
So through the long, long streets we passed
Of the million-peopled City vast;
Which is that desert, where each one
Seeks his mate yet is alone,
Beloved and sought and mourned of none;
Until the clear blue sky was seen,
And the grassy meadows bright and green.
And then I sunk in his embrace
Enclosing there a mighty space
Of love; and so we travelled on
By woods, and fields of yellow flowers,
And towns, and villages, and towers,
Day after day of happy hours.
It was the azure time of June,
When the skies are deep in the stainless noon,
And the warm and fitful breezes shake
The fresh green leaves of the hedge-row briar;
And there were odors then to make
The very breath we did respire
A liquid element, whereon
Our spirits, like delighted things
That walk the air on subtle wings,
Floated and mingled far away
'Mid the warm winds of the sunny day.
And when the evening star came forth
Above the curve of the new bent moon,
And light and sound ebbed from the earth,
Like the tide of the full and the weary sea
To the depths of its own tranquillity,
Our natures to its own repose
Did the earth's breathless sleep attune;
Like flowers, which on each other close
Their languid leaves when daylight's gone,
We lay, till new emotions came,
Which seemed to make each mortal frame
One soul of interwoven flame,
A life in life, a second birth
In worlds diviner far than earth;--
Which, like two strains of harmony
That mingle in the silent sky,
Then slowly disunite, passed by
And left the tenderness of tears,
A soft oblivion of all fears,
A sweet sleep:--so we travelled on
Till we came to the home of Lionel,
Among the mountains wild and lone,
Beside the hoary western sea,
Which near the verge of the echoing shore
The massy forest shadowed o'er.
The ancient steward with hair all hoar,
As we alighted, wept to see
His master changed so fearfully;
And the old man's sobs did waken me
From my dream of unremaining gladness;
The truth flashed o'er me like quick madness
When I looked, and saw that there was death
On Lionel. Yet day by day
He lived, till fear grew hope and faith,
And in my soul I dared to say,
Nothing so bright can pass away;
Death is dark, and foul, and dull,
But he is--oh, how beautiful!
Yet day by day he grew more weak,
And his sweet voice, when he might speak,
Which ne'er was loud, became more low;
And the light which flashed through his waxen cheek
Grew faint, as the rose-like hues which flow
From sunset o'er the Alpine snow;
And death seemed not like death in him,
For the spirit of life o'er every limb
Lingered, a mist of sense and thought.
When the summer wind faint odors brought
From mountain flowers, even as it passed,
His cheek would change, as the noonday sea
Which the dying breeze sweeps fitfully.
If but a cloud the sky o'ercast,
You might see his color come and go,
And the softest strain of music made
Sweet smiles, yet sad, arise and fade
Amid the dew of his tender eyes;
And the breath, with intermitting flow,
Made his pale lips quiver and part.
You might hear the beatings of his heart,
Quick but not strong; and with my tresses
When oft he playfully would bind
In the bowers of mossy lonelinesses
His neck, and win me so to mingle
In the sweet depth of woven caresses,
And our faint limbs were intertwined,--
Alas! the unquiet life did tingle
From mine own heart through every vein,
Like a captive in dreams of liberty,
Who beats the walls of his stony cell.
But his, it seemed already free,
Like the shadow of fire surrounding me!
On my faint eyes and limbs did dwell
That spirit as it passed, till soon--
As a frail cloud wandering o'er the moon,
Beneath its light invisible,
Is seen when it folds its gray wings again
To alight on midnight's dusky plain--
I lived and saw, and the gathering soul
Passed from beneath that strong control,
And I fell on a life which was sick with fear
Of all the woe that now I bear.
Amid a bloomless myrtle wood,
On a green and sea-girt promontory
Not far from where we dwelt, there stood,
In record of a sweet sad story,
An altar and a temple bright
Circled by steps, and o'er the gate
Was sculptured, 'To Fidelity;'
And in the shrine an image sate
All veiled; but there was seen the light
Of smiles which faintly could express
A mingled pain and tenderness
Through that ethereal drapery.
The left hand held the head, the right--
Beyond the veil, beneath the skin,
You might see the nerves quivering within--
Was forcing the point of a barbèd dart
Into its side-convulsing heart.
An unskilled hand, yet one informed
With genius, had the marble warmed
With that pathetic life. This tale
It told: A dog had from the sea,
When the tide was raging fearfully,
Dragged Lionel's mother, weak and pale,
Then died beside her on the sand,
And she that temple thence had planned;
But it was Lionel's own hand
Had wrought the image. Each new moon
That lady did, in this lone fane,
The rites of a religion sweet
Whose god was in her heart and brain.
The seasons' loveliest flowers were strewn
On the marble floor beneath her feet,
And she brought crowns of sea-buds white
Whose odor is so sweet and faint,
And weeds, like branching chrysolite,
Woven in devices fine and quaint;
And tears from her brown eyes did stain
The altar; need but look upon
That dying statue, fair and wan,
If tears should cease, to weep again;
And rare Arabian odors came,
Through the myrtle copses, steaming thence
From the hissing frankincense,
Whose smoke, wool-white as ocean foam,
Hung in dense flocks beneath the dome--
That ivory dome, whose azure night
With golden stars, like heaven, was bright
O'er the split cedar's pointed flame;
And the lady's harp would kindle there
The melody of an old air,
Softer than sleep; the villagers
Mixed their religion up with hers,
And, as they listened round, shed tears.
One eve he led me to this fane.
Daylight on its last purple cloud
Was lingering gray, and soon her strain
The nightingale began; now loud,
Climbing in circles the windless sky,
Now dying music; suddenly
'T is scattered in a thousand notes;
And now to the hushed ear it floats
Like field-smells known in infancy,
Then, failing, soothes the air again.
We sate within that temple lone,
Pavilioned round with Parian stone;
His mother's harp stood near, and oft
I had awakened music soft
Amid its wires; the nightingale
Was pausing in her heaven-taught tale.
'Now drain the cup,' said Lionel,
'Which the poet-bird has crowned so well
With the wine of her bright and liquid song!
Heard'st thou not sweet words among
That heaven-resounding minstrelsy?
Heard'st thou not that those who die
Awake in a world of ecstasy?
That love, when limbs are interwoven,
And sleep, when the night of life is cloven,
And thought, to the world's dim boundaries clinging,
And music, when one beloved is singing,
Is death? Let us drain right joyously
The cup which the sweet bird fills for me.'
He paused, and to my lips he bent
His own; like spirit his words went
Through all my limbs with the speed of fire;
And his keen eyes, glittering through mine,
Filled me with the flame divine
Which in their orbs was burning far,
Like the light of an unmeasured star
In the sky of midnight dark and deep;
Yes, 't was his soul that did inspire
Sounds which my skill could ne'er awaken;
And first, I felt my fingers sweep
The harp, and a long quivering cry
Burst from my lips in symphony;
The dusk and solid air was shaken,
As swift and swifter the notes came
From my touch, that wandered like quick flame,
And from my bosom, laboring
With some unutterable thing.
The awful sound of my own voice made
My faint lips tremble; in some mood
Of wordless thought Lionel stood
So pale, that even beside his cheek
The snowy column from its shade
Caught whiteness; yet his countenance,
Raised upward, burned with radiance
Of spirit-piercing joy whose light,
Like the moon struggling through the night
Of whirlwind-rifted clouds, did break
With beams that might not be confined.
I paused, but soon his gestures kindled
New power, as by the moving wind
The waves are lifted; and my song
To low soft notes now changed and dwindled,
And, from the twinkling wires among,
My languid fingers drew and flung
Circles of life-dissolving sound,
Yet faint; in aëry rings they bound
My Lionel, who, as every strain
Grew fainter but more sweet, his mien
Sunk with the sound relaxedly;
And slowly now he turned to me,
As slowly faded from his face
That awful joy; with look serene
He was soon drawn to my embrace,
And my wild song then died away
In murmurs; words I dare not say
We mixed, and on his lips mine fed
Till they methought felt still and cold.
'What is it with thee, love?' I said;
No word, no look, no motion! yes,
There was a change, but spare to guess,
Nor let that moment's hope be told.
I looked,--and knew that he was dead;
And fell, as the eagle on the plain
Falls when life deserts her brain,
And the mortal lightning is veiled again.
Oh, that I were now dead! but such--
Did they not, love, demand too much,
Those dying murmurs?--he forbade.
Oh, that I once again were mad!
And yet, dear Rosalind, not so,
For I would live to share thy woe.
Sweet boy! did I forget thee too?
Alas, we know not what we do
When we speak words.
No memory more
Is in my mind of that sea-shore.
Madness came on me, and a troop
Of misty shapes did seem to sit
Beside me, on a vessel's poop,
And the clear north wind was driving it.
Then I heard strange tongues, and saw strange flowers,
And the stars methought grew unlike ours,
And the azure sky and the stormless sea
Made me believe that I had died
And waked in a world which was to me
Drear hell, though heaven to all beside.
Then a dead sleep fell on my mind,
Whilst animal life many long years
Had rescued from a chasm of tears;
And, when I woke, I wept to find
That the same lady, bright and wise,
With silver locks and quick brown eyes,
The mother of my Lionel,
Had tended me in my distress,
And died some months before. Nor less
Wonder, but far more peace and joy,
Brought in that hour my lovely boy.
For through that trance my soul had well
The impress of thy being kept;
And if I waked or if I slept,
No doubt, though memory faithless be,
Thy image ever dwelt on me;
And thus, O Lionel, like thee
Is our sweet child. 'T is sure most strange
I knew not of so great a change
As that which gave him birth, who now
Is all the solace of my woe.
That Lionel great wealth had left
By will to me, and that of all
The ready lies of law bereft
My child and me,--might well befall.
But let me think not of the scorn
Which from the meanest I have borne,
When, for my child's belovèd sake,
I mixed with slaves, to vindicate
The very laws themselves do make;
Let me not say scorn is my fate,
Lest I be proud, suffering the same
With those who live in deathless fame.
She ceased.--'Lo, where red morning through the woods
Is burning o'er the dew!' said Rosalind.
And with these words they rose, and towards the flood
Of the blue lake, beneath the leaves, now wind
With equal steps and fingers intertwined.
Thence to a lonely dwelling, where the shore
Is shadowed with steep rocks, and cypresses
Cleave with their dark green cones the silent skies
And with their shadows the clear depths below,
And where a little terrace from its bowers
Of blooming myrtle and faint lemon flowers
Scatters its sense-dissolving fragrance o'er
The liquid marble of the windless lake;
And where the aged forest's limbs look hoar
Under the leaves which their green garments make,
They come. 'T is Helen's home, and clean and white,
Like one which tyrants spare on our own land
In some such solitude; its casements bright
Shone through their vine-leaves in the morning sun,
And even within 't was scarce like Italy.
And when she saw how all things there were planned
As in an English home, dim memory
Disturbed poor Rosalind; she stood as one
Whose mind is where his body cannot be,
Till Helen led her where her child yet slept,
And said, 'Observe, that brow was Lionel's,
Those lips were his, and so he ever kept
One arm in sleep, pillowing his head with it.
You cannot see his eyes--they are two wells
Of liquid love. Let us not wake him yet.'
But Rosalind could bear no more, and wept
A shower of burning tears which fell upon
His face, and so his opening lashes shone
With tears unlike his own, as he did leap
In sudden wonder from his innocent sleep.
So Rosalind and Helen lived together
Thenceforth--changed in all else, yet friends again,
Such as they were, when o'er the mountain heather
They wandered in their youth through sun and rain.
And after many years, for human things
Change even like the ocean and the wind,
Her daughter was restored to Rosalind,
And in their circle thence some visitings
Of joy 'mid their new calm would intervene.
A lovely child she was, of looks serene,
And motions which o'er things indifferent shed
The grace and gentleness from whence they came.
And Helen's boy grew with her, and they fed
From the same flowers of thought, until each mind
Like springs which mingle in one flood became;
And in their union soon their parents saw
The shadow of the peace denied to them.
And Rosalind--for when the living stem
Is cankered in its heart, the tree must fall--
Died ere her time; and with deep grief and awe
The pale survivors followed her remains
Beyond the region of dissolving rains,
Up the cold mountain she was wont to call
Her tomb; and on Chiavenna's precipice
They raised a pyramid of lasting ice,
Whose polished sides, ere day had yet begun,
Caught the first glow of the unrisen sun,
The last, when it had sunk; and through the night
The charioteers of Arctos wheelèd round
Its glittering point, as seen from Helen's home,
Whose sad inhabitants each year would come,
With willing steps climbing that rugged height,
And hang long locks of hair, and garlands bound
With amaranth flowers, which, in the clime's despite,
Filled the frore air with unaccustomed light;
Such flowers as in the wintry memory bloom
Of one friend left adorned that frozen tomb.
Helen, whose spirit was of softer mould,
Whose sufferings too were less, death slowlier led
Into the peace of his dominion cold.
She died among her kindred, being old.
And know, that if love die not in the dead
As in the living, none of mortal kind
Are blessed as now Helen and Rosalind.
A Poet in His Own Time
Who am I to criticize others,
I'm a poet in my own time,
my own place and my own world.
I just write what I see feel,
My poetry may be different,
I don't follow the path
of other poets, but that's
ok, let them write what
they must write in their
All poetry is beautiful,
some takes longer to
We're all in this together
we write the poetry that
fulfills our needs.
Unattended and left to be on his own
Dad gets up what time
I have no idea
Mom gets up to get busy
In the kitchen
All moving here and there
Dad gets ready
Starts his bike with a kick
Mom climbs up on its back
With a huge bag
Carrying lunch for both
Both wave hands
And the same sentence
“Stay good and eat in time”
And they leave
A grandma at home
Always on bed
Most of the time sleeping
At times I run to help her
With a glass of water or to
Fetch her medicines
She is, in fact, at home
To take care of me
No one at home to feed me
I eat, on my own, the rice
Kept in casserole at my reachable height
I finish eating with
Food paste smeared all over my body
I do not know what
Other children do at home
When left alone like this
I do not know when this
Struggle of mine will end
Maybe, when I am put in a
I will grow big like my dad
Study well and get a job
But, am determined to marry
Only that woman, who will not
Go for work and
Take care of her kid
Not the one like my mother
Who leaves her kid at home
To be on his own
The Interpretation of Nature and
MAN, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature: beyond this he neither knows anything nor can do anything.
Neither the naked hand nor the understanding left to itself can effect much. It is by instruments and helps that the work is done, which are as much wanted for the understanding as for the hand. And as the instruments of the hand either give motion or guide it, so the instruments of the mind supply either suggestions for the understanding or cautions.
Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.
Towards the effecting of works, all that man can do is to put together or put asunder natural bodies. The rest is done by nature working within.
The study of nature with a view to works is engaged in by the mechanic, the mathematician, the physician, the alchemist, and the magician; but by all (as things now are) with slight endeavour and scanty success.
It would be an unsound fancy and self-contradictory to expect that things which have never yet been done can be done except by means which have never yet been tried.
The productions of the mind and hand seem very numerous in books and manufactures. But all this variety lies in an exquisite subtlety and derivations from a few things already known; not in the number of axioms.
Moreover the works already known are due to chance and experiment rather than to sciences; for the sciences we now possess are merely systems for the nice ordering and setting forth of things already invented; not methods of invention or directions for new works.
The cause and root of nearly all evils in the sciences is this -- that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps.
The subtlety of nature is greater many times over than the subtlety of the senses and understanding; so that all those specious meditations, speculations, and glosses in which men indulge are quite from the purpose, only there is no one by to observe it.
As the sciences which we now have do not help us in finding out new works, so neither does the logic which we now have help us in finding out new sciences.
The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search after truth. So it does more harm than good.
The syllogism is not applied to the first principles of sciences, and is applied in vain to intermediate axioms; being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing.
The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore if the notions themselves (which is the root of the matter) are confused and over-hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction.
There is no soundness in our notions whether logical or physical. Substance, Quality, Action, Passion, Essence itself, are not sound notions: much less are Heavy, Light, Dense, Rare, Moist, Dry, Generation, Corruption, Attraction, Repulsion, Element, Matter, Form, and the like; but all are fantastical and ill defined.
Our notions of less general species, as Man, Dog, Dove, and of the immediate perceptions of the sense, as Hot, Cold, Black, White, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have hitherto adopted are but wanderings, not being abstracted and formed from things by proper methods.
Nor is there less of wilfulness and wandering in the construction of axioms than in the formations of notions; not excepting even those very principles which are obtained by common induction; but much more in the axioms and lower propositions educed by the syllogism.
The discoveries which have hitherto been made in the sciences are such as lie close to vulgar notions, scarcely beneath the surface. In order to penetrate into the inner and further recesses of nature, it is necessary that both notions and axioms be derived from things by a more sure and guarded way; and that a method of intellectual operation be introduced altogether better and more certain.
There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.
The understanding left to itself takes the same course (namely, the former) which it takes in accordance with logical order. For the mind longs to spring up to positions of higher generality, that it may find rest there; and so after a little while wearies of experiment. But this evil is increased by logic, because of the order and solemnity of its disputations.
The understanding left to itself, in a sober, patient, and grave mind, especially if it be not hindered by received doctrines, tries a little that other way, which is the right one, but with little progress; since the understanding, unless directed and assisted, is a thing unequal, and quite unfit to contend with the obscurity of things.
Both ways set out from the senses and particulars, and rest in the highest generalities; but the difference between them is infinite. For the one just glances at experiment and particulars in passing, the other dwells duly and orderly among them. The one, again, begins at once by establishing certain abstract and useless generalities, the other rises by gradual steps to that which is prior and better known in the order of nature.
There is a great difference between the Idols of the human mind and the Ideas of the divine. That is to say, between certain empty dogmas, and the true signatures and marks set upon the works of creation as they are found in nature.
It cannot be that axioms established by argumentation should avail for the discovery of new works; since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
The axioms now in use, having been suggested by a scanty and manipular experience and a few particulars of most general occurrence, are made for the most part just large enough to fit and take these in: and therefore it is no wonder if they do not lead to new particulars. And if some opposite instance, not observed or not known before, chance to come in the way, the axiom is rescued and preserved by some frivolous distinction; whereas the truer course would be to correct the axiom itself.
The conclusions of human reason as ordinarily applied in matter of nature, I call for the sake of distinction Anticipations of Nature (as a thing rash or premature). That reason which is elicited from facts by a just and methodical process, I call Interpretation of Nature.
Anticipations are a ground sufficiently firm for consent; for even if men went mad all after the same fashion, they might agree one with another well enough.
For the winning of assent, indeed, anticipations are far more powerful than interpretations; because being collected from a few instances, and those for the most part of familiar occurrence, they straightway touch the understanding and fill the imagination; whereas interpretations on the other hand, being gathered here and there from very various and widely dispersed facts, cannot suddenly strike the understanding; and therefore they must needs, in respect of the opinions of the time, seem harsh and out of tune; much as the mysteries of faith do.
In sciences founded on opinions and dogmas, the use of anticipations and logic is good; for in them the object is to command assent to the proposition, not to master the thing.
Though all the wits of all the ages should meet together and combine and transmit their labours, yet will no great progress ever be made in science by means of anticipations; because radical errors in the first concoction of the mind are not to be cured by the excellence of functions and remedies subsequent.
It is idle to expect any great advancement in science from the superinducing and engrafting of new things upon old. We must begin anew from the very foundations, unless we would revolve for ever in a circle with mean and contemptible progress.
The honour of the ancient authors, and indeed of all, remains untouched; since the comparison I challenge is not of wits or faculties, but of ways and methods, and the part I take upon myself is not that of a judge, but of a guide.
This must be plainly avowed: no judgment can be rightly formed either of my method or of the discoveries to which it leads, by means of anticipations (that is to say, of the reasoning which is now in use); since I cannot be called on to abide by the sentence of a tribunal which is itself on its trial.
Even to deliver and explain what I bring forward is no easy matter; for things in themselves new will yet be apprehended with reference to what is old.
It was said by Borgia of the expedition of the French into Italy, that they came with chalk in their hands to mark out their lodgings, not with arms to force their way in. I in like manner would have my doctrine enter quietly into the minds that are fit and capable of receiving it; for confutations cannot be employed, when the difference is upon first principles and very notions and even upon forms of demonstration.
One method of delivery alone remains to us; which is simply this: we must lead men to the particulars themselves, and their series and order; while men on their side must force themselves for awhile to lay their notions by and begin to familiarise themselves with facts.
The doctrine of those who have denied that certainty could be attained at all, has some agreement with my way of proceeding at the first setting out; but they end in being infinitely separated and opposed. For the holders of that doctrine assert simply that nothing can be known; I also assert that not much can be known in nature by the way which is now in use. But then they go on to destroy the authority of the senses and understanding; whereas I proceed to devise and supply helps for the same.
The idols and false notions which are now in possession of the human understanding, and have taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but even after entrance obtained, they will again in the very instauration of the sciences meet and trouble us, unless men being forewarned of the danger fortify themselves as far as may be against their assaults.
There are four classes of Idols which beset men's minds. To these for distinction's sake I have assigned names, -- calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market-place; the fourth, Idols of the Theatre.
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied for the keeping off and clearing away of idols. To point them out, however, is of great use; for the doctrine of Idols is to the Interpretation of Nature what the doctrine of the refutation of Sophisms is to common Logic.
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance. Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men's minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion. Nor is it only of the systems now in vogue, or only of the ancient sects and philosophies, that I speak; for many more plays of the same kind may yet be composed and in like artificial manner set forth; seeing that errors the most widely different have nevertheless causes for the most part alike. Neither again do I mean this only of entire systems, but also of many principles and axioms in science, which by tradition, credulity, and negligence have come to be received.
But of these several kinds of Idols I must speak more largely and exactly, that the understanding may be duly cautioned.
The human understanding is of its own nature prone to suppose the existence of more order and regularity in the world than it finds. And though there be many things in nature which are singular and unmatched, yet it devises for them parallels and conjugates and relatives which do not exist. Hence the fiction that all celestial bodies move in perfect circles; spirals and dragons being (except in name) utterly rejected. Hence too the element of Fire with its orb is brought in, to make up the square with the other three which the sense perceives. Hence also the ratio of density of the so-called elements is arbitrarily fixed at ten to one. And so on of other dreams. And these fancies affect not dogmas only, but simple notions also.
The human understanding when it has once adopted an opinion (either as being the received opinion or as being agreeable to itself) draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects; in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate. And therefore it was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, -- "Aye," asked he again, "but where are they painted that were drowned after their vows?" And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happen much oftener, neglect and pass them by. But with far more subtlety does this mischief insinuate itself into philosophy and the sciences; in which the first conclusion colours and brings into conformity with itself all that come after, though far sounder and better. Besides, independently of that delight and vanity which I have described, it is the peculiar and perpetual error of the human intellect to be more moved and excited by affirmatives than by negatives; whereas it ought properly to hold itself indifferently disposed towards both alike. Indeed in the establishment of any true axiom, the negative instance is the more forcible of the two.
The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded. But for that going to and fro to remote and heterogeneous instances, by which axioms are tried as in the fire, the intellect is altogether slow and unfit, unless it be forced thereto by severe laws and overruling authority.
The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world; but always as of necessity it occurs to us that there is something beyond. Neither again can it be conceived how eternity has flowed down to the present day; for that distinction which is commonly received of infinity in time past and in time to come can by no means hold; for it would thence follow that one infinity is greater than another, and that infinity is wasting away and tending to become finite. The like subtlety arises touching the infinite divisibility of lines, from the same inability of thought to stop. But this inability interferes more mischievously in the discovery of causes: for although the most general principles in nature ought to be held merely positive, as they are discovered, and cannot with truth be referred to a cause; nevertheless the human understanding being unable to rest still seeks something prior in the order of nature. And then it is that in struggling towards that which is further off it falls back upon that which is more nigh at hand; namely, on final causes: which have relation clearly to the nature of man rather than to the nature of the universe; and from this source have strangely defiled philosophy. But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so.
The human understanding is no dry light, but receives an infusion from the will and affections; whence proceed sciences which may be called "sciences as one would." For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
But by far the greatest hindrance and aberration of the human understanding proceeds from the dullness, incompetency, and deceptions of the senses; in that things which strike the sense outweigh things which do not immediately strike it, though they be more important. Hence it is that speculation commonly ceases where sight ceases; insomuch that of things invisible there is little or no observation. Hence all the working of the spirits inclosed in tangible bodies lies hid and unobserved of men. So also all the more subtle changes of form in the parts of coarser substances (which they commonly call alteration, though it is in truth local motion through exceedingly small spaces) is in like manner unobserved. And yet unless these two things just mentioned be searched out and brought to light, nothing great can be achieved in nature, as far as the production of works is concerned. So again the essential nature of our common air, and of all bodies less dense than air (which are very many), is almost unknown. For the sense by itself is a thing infirm and erring; neither can instruments for enlarging or sharpening the senses do much; but all the truer kind of interpretation of nature is effected by instances and experiments fit and apposite; wherein the sense decides touching the experiment only, and the experiment touching the point in nature and the thing itself.
The human understanding is of its own nature prone to abstractions and gives a substance and reality to things which are fleeting. But to resolve nature into abstractions is less to our purpose than to dissect her into parts; as did the school of Democritus, which went further into nature than the rest. Matter rather than forms should be the object of our attention, its configurations and changes of configuration, and simple action, and law of action or motion; for forms are figments of the human mind, unless you will call those laws of action forms.
Such then are the idols which I call Idols of the Tribe; and which take their rise either from the homogeneity of the substance of the human spirit, or from its preoccupation, or from its narrowness, or from its restless motion, or from an infusion of the affections, or from the incompetency of the senses, or from the mode of impression.
The Idols of the Cave take their rise in the peculiar constitution, mental or bodily, of each individual; and also in education, habit, and accident. Of this kind there is a great number and variety; but I will instance those the pointing out of which contains the most important caution, and which have most effect in disturbing the clearness of the understanding.
Men become attached to certain particular sciences and speculations, either because they fancy themselves the authors and inventors thereof, or because they have bestowed the greatest pains upon them and become most habituated to them. But men of this kind, if they betake themselves to philosophy and contemplations of a general character, distort and colour them in obedience to their former fancies; a thing especially to be noticed in Aristotle, who made his natural philosophy a mere bond-servant to his logic, thereby rendering it contentious and well nigh useless. The race of chemists again out of a few experiments of the furnace have built up a fantastic philosophy, framed with reference to a few things; and Gilbert also, after he had employed himself most laboriously in the study and observation of the loadstone, proceeded at once to construct an entire system in accordance with his favourite subject.
There is one principal and as it were radical distinction between different minds, in respect of philosophy and the sciences; which is this: that some minds are stronger and apter to mark the differences of things, others to mark their resemblances. The steady and acute mind can fix its contemplations and dwell and fasten on the subtlest distinctions: the lofty and discursive mind recognises and puts together the finest and most general resemblances. Both kinds however easily err in excess, by catching the one at gradations the other at shadows.
There are found some minds given to an extreme admiration of antiquity, others to an extreme love and appetite for novelty: but few so duly tempered that they can hold the mean, neither carping at what has been well laid down by the ancients, nor despising what is well introduced by the moderns. This however turns to the great injury of the sciences and philosophy; since these affectations of antiquity and novelty are the humours of partisans rather than judgments; and truth is to be sought for not in the felicity of any age, which is an unstable thing, but in the light of nature and experience, which is eternal. These factions therefore must be abjured, and care must be taken that the intellect be not hurried by them into assent.
Contemplations of nature and of bodies in their simple form break up and distract the understanding, while contemplations of nature and bodies in their composition and configuration overpower and dissolve the understanding: a distinction well seen in the school of Leucippus and Democritus as compared with the other philosophies. For that school is so busied with the particles that it hardly attends to the structure; while the others are so lost in admiration of the structure that they do not penetrate to the simplicity of nature. These kinds of contemplation should therefore be alternated and taken by turns; that so the understanding may be rendered at once penetrating and comprehensive, and the inconveniences above mentioned, with the idols which proceed from them, may be avoided.
Let such then be our provision and contemplative prudence for keeping off and dislodging the Idols of the Cave, which grow for the most part either out of the predominance of a favourite subject, or out of an excessive tendency to compare or to distinguish, or out of partiality for particular ages, or out of the largeness or minuteness of the objects contemplated. And generally let every student of nature take this as a rule, -- that whatever his mind seizes and dwells upon with peculiar satisfaction is to be held in suspicion, and that so much the more care is to be taken in dealing with such questions to keep the understanding even and clear.
But the Idols of the Market-place are the most troublesome of all: idols which have crept into the understanding through the alliances of words and names. For men believe that their reason governs words; but it is also true that words react on the understanding; and this it is that has rendered philosophy and the sciences sophistical and inactive. Now words, being commonly framed and applied according to the capacity of the vulgar, follow those lines of division which are most obvious to the vulgar understanding. And whenever an understanding of greater acuteness or a more diligent observation would alter those lines to suit the true divisions of nature, words stand in the way and resist the change. Whence it comes to pass that the high and formal discussions of learned men end oftentimes in disputes about words and names; with which (according to the use and wisdom of the mathematicians) it would be more prudent to begin, and so by means of definitions reduce them to order. Yet even definitions cannot cure this evil in dealing with natural and material things; since the definitions themselves consist of words, and those words beget others: so that it is necessary to recur to individual instances, and those in due series and order; as I shall say presently when I come to the method and scheme for the formation of notions and axioms.
The idols imposed by words on the understanding are of two kinds. They are either names of things which do not exist (for as there are things left unnamed through lack of observation, so likewise are there names which result from fantastic suppositions and to which nothing in reality corresponds), or they are names of things which exist, but yet confused and ill-defined, and hastily and irregularly derived from realities. Of the former kind are Fortune, the Prime Mover, Planetary Orbits, Element of Fire, and like fictions which owe their origin to false and idle theories. And this class of idols is more easily expelled, because to get rid of them it is only necessary that all theories should be steadily rejected and dismissed as obsolete.
But the other class, which springs out of a faulty and unskilful abstraction, is intricate and deeply rooted. Let us take for example such a word as humid; and see how far the several things which the word is used to signify agree with each other; and we shall find the word humid to be nothing else than a mark loosely and confusedly applied to denote a variety of actions which will not bear to be reduced to any constant meaning. For it both signifies that which easily spreads itself round any other body; and that which in itself is indeterminate and cannot solidise; and that which readily yields in every direction; and that which easily divides and scatters itself; and that which easily unites and collects itself; and that which readily flows and is put in motion; and that which readily clings to another body and wets it; and that which is easily reduced to a liquid, or being solid easily melts. Accordingly when you come to apply the word, -- if you take it in one sense, flame is humid; if in another, air is not humid; if in another, fine dust is humid; if in another, glass is humid. So that it is easy to see that the notion is taken by abstraction only from water and common and ordinary liquids, without any due verification.
There are however in words certain degrees of distortion and error. One of the least faulty kinds is that of names of substances, especially of lowest species and well-deduced (for the notion of chalk and of mud is good, of earth bad); a more faulty kind is that of actions, as to generate, to corrupt, to alter; the most faulty is of qualities (except such as are the immediate objects of the sense) as heavy, light, rare, dense, and the like. Yet in all these cases some notions are of necessity a little better than others, in proportion to the greater variety of subjects that fall within the range of the human sense.
But the Idols of the Theatre are not innate, nor do they steal into the understanding secretly, but are plainly impressed and received into the mind from the play-books of philosophical systems and the perverted rules of demonstration. To attempt refutations in this case would be merely inconsistent with what I have already said: for since we agree neither upon principles nor upon demonstrations there is no place for argument. And this is so far well, inasmuch as it leaves the honour of the ancients untouched. For they are no wise disparaged the question between them and me being only as to the way. For as the saying is, the lame man who keeps the right road outstrips the runner who takes a wrong one. Nay it is obvious that when a man runs the wrong way, the more active and swift he is the further he will go astray.
But the course I propose for the discovery of sciences is such as leaves but little to the acuteness and strength of wits, but places all wits and understandings nearly on a level. For as in the drawing of a straight line or a perfect circle, much depends on the steadiness and practice of the hand, if it be done by aim of hand only, but if with the aid of rule or compass, little or nothing; so is it exactly with my plan. But though particular confutations would be of no avail, yet touching the sects and general divisions of such systems I must say something; something also touching the external signs which show that they are unsound; and finally something touching the causes of such great infelicity and of such lasting and general agreement in error; that so the access to truth may be made less difficult, and the human understanding may the more willingly submit to its purgation and dismiss its idols.
Idols of the Theatre, or of Systems, are many, and there can be and perhaps will be yet many more. For were it not that new for many ages men's minds have been busied with religion and theology; and were it not that civil governments, especially monarchies, have been averse to such novelties, even in matters speculative; so that men labour therein to the peril and harming of their fortunes, -- not only unrewarded, but exposed also to contempt and envy; doubtless there would have arisen many other philosophical sects like to those which in great variety flourished once among the Greeks. For as on the phenomena of the heavens many hypotheses may be constructed, so likewise (and more also) many various dogmas may be set up and established on the phenomena of philosophy. And in the plays of this philosophical theatre you may observe the same thing which is found in the theatre of the poets, that stories invented for the stage are more compact and elegant, and more as one would wish them to be, than true stories out of history.
In general however there is taken for the material of philosophy either a great deal out of a few things, or a very little out of many things; so that on both sides philosophy is based on too narrow a foundation of experiment and natural history, and decides on the authority of too few cases. For the Rational School of philosophers snatches from experience a variety of common instances, neither duly ascertained nor diligently examined and weighed, and leaves all the rest to meditation and agitation of wit.
There is also another class of philosophers, who having bestowed much diligent and careful labour on a few experiments, have thence made bold to educe and construct systems; wresting all other facts in a strange fashion to conformity therewith.
And there is yet a third class, consisting of those who out of faith and veneration mix their philosophy with theology and traditions; among whom the vanity of some has gone so far aside as to seek the origin of sciences among spirits and genii. So that this parent stock of errors -- this false philosophy -- is of three kinds; the Sophistical, the Empirical, and the Superstitious.
The most conspicuous example of the first class was Aristotle, who corrupted natural philosophy by his logic: fashioning the world out of categories; assigning to the human soul, the noblest of substances, a genus from words of the second intention; doing the business of density and rarity (which is to make bodies of greater or less dimensions, that is, occupy greater or less spaces), by the frigid distinction of act and power; asserting that single bodies have each a single and proper motion, and that if they participate in any other, then this results from an external cause; and imposing countless other arbitrary restrictions on the nature of things; being always more solicitous to provide an answer to the question and affirm something positive in words, than about the inner truth of things; a failing best shown when his philosophy is compared with other systems of note among the Greeks. For the Homoeomera of Anaxagoras; the Atoms of Leucippus and Democritus; the Heaven and Earth of Parmenides; the Strife and Friendship of Empedocles; Heraclitus's doctrine how bodies are resolved into the indifferent nature of fire, and remoulded into solids; have all of them some taste of the natural philosopher, -- some savour of the nature of things, and experience, and bodies; whereas in the physics of Aristotle you hear hardly anything but the words of logic; which in his metaphysics also, under a more imposing name, and more forsooth as a realist than a nominalist, he has handled over again. Nor let any weight be given to the fact, that in his books on animals and his problems, and other of his treatises, there is frequent dealing with experiments. For he had come to his conclusion before; he did not consult experience, as he should have done, in order to the framing of his decisions and axioms; but having first determined the question according to his will, he then resorts to experience, and bending her into conformity with his placets leads her about like a captive in a procession; so that even on this count he is more guilty than his modern followers, the schoolmen, who have abandoned experience altogether.
But the Empirical school of philosophy gives birth to dogmas more deformed and monstrous than the Sophistical or Rational school. For it has its foundations not in the light of common notions, (which though it be a faint and superficial light, is yet in a manner universal, and has reference to many things,) but in the narrowness and darkness of a few experiments. To those therefore who are daily busied with these experiments, and have infected their imagination with them, such a philosophy seems probable and all but certain; to all men else incredible and vain. Of this there is a notable instance in the alchemists and their dogmas; though it is hardly to be found elsewhere in these times, except perhaps in the philosophy of Gilbert. Nevertheless with regard to philosophies of this kind there is one caution not to be omitted; for I foresee that if ever men are roused by my admonitions to betake themselves seriously to experiment and bid farewell to sophistical doctrines, then indeed through the premature hurry of the understanding to leap or fly to universals and principles of things, great danger may be apprehended from philosophies of this kind; against which evil we ought even now to prepare.
But the corruption of philosophy by superstition and an admixture of theology is far more widely spread, and does the greatest harm, whether to entire systems or to their parts. For the human understanding is obnoxious to the influence of the imagination no less than to the influence of common notions. For the contentious and sophistical kind of philosophy ensnares the understanding; but this kind, being fanciful and timid and half poetical, misleads it more by flattery. For there is in man an ambition of the understanding, no less than of the will, especially in high and lofty spirits.
Of this kind we have among the Greeks a striking example in Pythagoras, though he united with it a coarser and more cumbrous superstition; another in Plato and his school, more dangerous and subtle. It shows itself likewise in parts of other philosophies, in the introduction of abstract forms and final causes and first causes, with the omission in most cases of causes intermediate, and the like. Upon this point the greatest caution should be used. For nothing is so mischievous as the apotheosis of error; and it is a very plague of the understanding for vanity to become the object of veneration. Yet in this vanity some of the moderns have with extreme levity indulged so far as to attempt to found a system of natural philosophy on the first chapter of Genesis, on the book of Job, and other parts of the sacred writings; seeking for the dead among the living: which also makes the inhibition and repression of it the more important, because from this unwholesome mixture of things human and divine there arises not only a fantastic philosophy but also an heretical religion. Very meet it is therefore that we be sober-minded, and give to faith that only which is faith's.
So much then for the mischievous authorities of systems, which are founded either on common notions, or on a few experiments, or on superstition. It remains to speak of the faulty subject-matter of contemplations, especially in natural philosophy. Now the human understanding is infected by the sight of what takes place in the mechanical arts, in which the alteration of bodies proceeds chiefly by composition or separation, and so imagines that something similar goes on in the universal nature of things. From this source has flowed the fiction of elements, and of their concourse for the formation of natural bodies. Again, when man contemplates nature working freely, he meets with different species of things, of animals, of plants, of minerals; whence he readily passes into the opinion that there are in nature certain primary forms which nature intends to educe, and that the remaining variety proceeds from hindrances and aberrations of nature in the fulfilment of her work, or from the collision of different species and the transplanting of one into another. To the first of these speculations we owe our primary qualities of the elements; to the other our occult properties and specific virtues; and both of them belong to those empty compendia of thought wherein the mind rests, and whereby it is diverted from more solid pursuits. It is to better purpose that the physicians bestow their labour on the secondary qualities of matter, and the operations of attraction, repulsion, attenuation, conspissation, dilatation, astriction, dissipation, maturation, and the like; and were it not that by those two compendia which I have mentioned (elementary qualities, to wit, and specific virtues) they corrupted their correct observations in these other matters, -- either reducing them to first qualities and their subtle and incommensurable mixtures, or not following them out with greater and more diligent observation to third and fourth qualities, but breaking off the scrutiny prematurely, -- they had made much greater progress. Nor are powers of this kind (I do not say the same, but similar) to be sought for only in the medicines of the human body, but also in the changes of all other bodies.
But it is a far greater evil that they make the quiescent principles, wherefrom, and not the moving principles, whereby, things are produced, the object of their contemplation and inquiry. For the former tend to discourse, the latter to works. Nor is there any value in those vulgar distinctions of motion which are observed in the received system of natural philosophy, as generation, corruption, augmentation, diminution, alteration, and local motion. What they mean no doubt is this: -- if a body, in other respects not changed, be moved from its place, this is local motion; if without change of place or essence, it be changed in quality, this is alteration; if by reason of the change the mass and quantity of the body do not remain the same, this is augmentation or diminution; if they be changed to such a degree that they change their very essence and substance and turn to something else, this is generation and corruption. But all this is merely popular, and does not at all go deep into nature; for these are only measures and limits, not kinds of motion. What they intimate is how far, not by what means, or from what source. For they do not suggest anything with regard either to the desires of bodies or to the development of their parts: it is only when that motion presents the thing grossly and palpably to the sense as different from what it was, that they begin to mark the division. Even when they wish to suggest something with regard to the causes of motion, and to establish a division with reference to them, they introduce with the greatest negligence a distinction between motion natural and violent; a distinction which is itself drawn entirely from a vulgar notion, since all violent motion is also in fact natural; the external efficient simply setting nature working otherwise than it was before. But if, leaving all this, any one shall observe (for instance) that there is in bodies a desire of mutual contact, so as not to suffer the unity of nature to be quite separated or broken and a vacuum thus made; or if any one say that there is in bodies a desire of resuming their natural dimensions or tension, so that if compressed within or extended beyond them, they immediately strive to recover themselves, and fall back to their old volume and extent; or if any one say that there is in bodies a desire of congregating towards masses of kindred nature, -- of dense bodies, for instance, towards the globe of the earth, of thin and rare bodies towards the compass of the sky; all these and the like are truly physical kinds of motion; -- but those others are entirely logical and scholastic, as is abundantly manifest from this comparison.
Nor again is it a less evil, that in their philosophies and contemplations their labour is spent in investigating and handling the first principles of things and the highest generalities of nature; whereas utility and the means of working result entirely from things intermediate. Hence it is that men cease not from abstracting nature till they come to potential and uninformed matter, nor on the other hand from dissecting nature till they reach the atom; things which, even if true, can do but little for the welfare of mankind.
A caution must also be given to the understanding against the intemperance which systems of philosophy manifest in giving or withholding assent; because intemperance of this kind seems to establish Idols and in some sort to perpetuate them, leaving no way open to reach and dislodge them.
This excess is of two kinds: the first being manifest in those who are ready in deciding, and render sciences dogmatic and magisterial; the other in those who deny that we can know anything, and so introduce a wandering kind of inquiry that leads to nothing; of which kinds the former subdues, the latter weakens the understanding. For the philosophy of Aristotle, after having by hostile confutations destroyed all the rest (as the Ottomans serve their brothers), has laid down the law on all points; which done, he proceeds himself to raise new questions of his own suggestion, and dispose of them likewise; so that nothing may remain that is not certain and decided: a practice which holds and is in use among his successors.
The school of Plato, on the other hand, introduced Acatalepsia, at first in jest and irony, and in disdain of the older sophists, Protagoras, Hippias, and the rest, who were of nothing else so much ashamed as of seeming to doubt about anything. But the New Academy made a dogma of it, and held it as a tenet. And though their's is a fairer seeming way than arbitrary decisions; since they say that they by no means destroy all investigation, like Pyrrho and his Refrainers, but allow of some things to be followed as probable, though of none to be maintained as true; yet still when the human mind has once despaired of finding truth, its interest in all things grows fainter; and the result is that men turn aside to pleasant disputations and discourses and roam as it were from object to object, rather than keep on a course of severe inquisition. But, as I said at the beginning and am ever urging, the human senses and understanding, weak as they are, are not to be deprived of their authority, but to be supplied with helps.
So much concerning the several classes of Idols, and their equipage: all of which must be renounced and put away with a fixed and solemn determination, and the understanding thoroughly freed and cleansed; the entrance into the kingdom of man, founded on the sciences, being not much other than the entrance into the kingdom of heaven, whereinto none may enter except as a little child.
A Man Alone Is Only His Own Death
A MAN ALONE IS ONLY HIS OWN DEATH
A man alone is only his own death
Who gives nothing to the generations to come
What does he give?
What has his life been for?
A man alone as far he goes
Even if they worship his dust
His dust is just dust,
And his life has been death also.
There Was A Time / When Poetry Was The Poet's Only Life
THERE WAS A TIME/ WHEN POETRY WAS THE POET’S ONLY LIFE
There was a time
When Poetry was the Poet’s only life-
All that was in his experience
Had its meaning
Only as Poetry.
But when he began to understand
‘Poetry’ had primarily become a ‘means’
For his own Greed and Ego.
Poetry was lost.
But as he was a Poet in his soul,
He and his life too were also lost.
His Own World Of Calm
and then he closes the windows
he spreads the drapes to drive
a figment of light
he walks away from the
world outside and now
as another world opens like
into a giant flower
where he alone
becomes the stamen
at a certain moment
nectar of his
a sky is made and clouds
a sun appears
and light so much light
satisfies his thirsts
it is so calm
his world is at peace
in a soundless
Theophile Being Deny'd His Addresses To King James, Turned The Affront To His Own Glory In This Epigram
THEOPHILE BEING DENY'D HIS ADDRESSES TO KING JAMES,
TURNED THE AFFRONT TO HIS OWN GLORY IN THIS EPIGRAM.
Si Jaques, le Roy du scavior,
Ne trouue bon de me voir,
Voila la cause infallible!
Car, ravy de mon escrit,
Il creut, que j'estois tout esprit
Et par consequent invisible.
LINEALLY TRANSLATED OUT OF THE FRENCH.
If James, the king of wit,
To see me thought not fit,
Sure this the cause hath been,
That, ravish'd with my merit,
He thought I was all spirit,
And so not to be seen.
His Own World
A thoughtful man alone
Alone in his own world
World of chaos and destruction
Destruction happens second nature
Nature bared stands no chance
Chance to get the chance he needs
Needs to learn to live a life
Life brings it's own reward
Reward the thief and charge the victim
Victim is the word for loss
Loss causes a greater gain
Gain the end of a long hard race
Race has nothing to do with colors
Colors swirl around his head
Head back to one and look to two
Two is the number for second place
Place the loser on the stand
Standing alone is a thoughtful man
His Own World
A thoughtful man alone
Alone in his own world
World of chaos and destruction
Destruction happens second nature
Nature bared stands no chance
Chance to get the chance he needs
Needs to learn to live a life
Life brings it’s own reward
Reward the thief and charge the victim
Victim is the word for loss
Loss causes a greater gain
Gain the end of a long hard race
Race has nothing to do with colors
Colors swirl around his head
Head back to one and look to two
Two is the number for second place
Place the loser on the stand
Standing alone is a thoughtful man
Poet is free
Poet is free
No grammarian can guide the poet
Do not tell before a poet you are dare
And I know there are so many grammarians
With so many grammars
The poet is one with truth with love
All the grammars old middle modern
Are of no use for a poet
At the time of poet's thought
Poet's love poet's poetry
Nobody can search research poet's history
Nobody can dare to described poet
Poet can create his own language
His own grammar and it does not bother the poet
Whether you like it or not
Leave the poet on his own way
It is better you to read him love him
If you are alive.
Sang yodels a romantic bard
On his love’s round buttocks
Few years afterwards
Rued at those skin-sacks
“Love, nature and beauty!
Is this all real poetry?
All these evanescences
And earthly fetish”
Wondered an odd poet
Wavering in the spoils
Of struggling third world
Weighing his penchants
All his senses aching
Soaked in lamentation
Of his own kith and kin
The poor and downtrodden
From his trembling hand
Slipped his mighty pen
From esoteric heights
Down to the earth and said
“This soil is my text, my quest
As well, my blank note sheet
Where all my letter-seeds
I wish to sow and harvest”