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Every great discovery I ever made, I gambled that the truth was there, and then I acted in faith until I could prove its existence.

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The Believer's Principles : Chap. IV.

Faith and Sense Natural, compared and distinguished.


When Abram's body, Sarah's womb,
Were ripe for nothing but the tomb,
Exceeding old, and wholly dead,
Unlike to bear the promis'd seed:

Faith said, 'I shall an Isaac see;'
'No, no,' said Sense, 'it cannot be;'
Blind Reason, to augment the strife,
Adds, 'How can death engender life?'

My heart is like a rotten tomb,
More dead than ever Sarah's womb;
O! can the promis'd seed of grace
Spring forth from such a barren place?

Sense gazing but on flinty rocks,
My hope and expectation chokes:
But could I, skill'd in Abram's art,
O'erlook my dead and barren heart;

And build my hope on nothing less
That divine pow'r and faithfulness;
Soon would I find him raise up sons
To Abram, out of rocks and stones.

Faith acts as busy boatmen do,
Who backward look and forward row;
It looks intent to things unseen,
Thinks objects visible too mean.

Sense thinks it madness thus to steer,
And only trusts its eye and ear;
Into faith's boat dare thrust its oar,
And put it further from the shore.

Faith does alone the promise eye;
Sense won't believe unless it see;
Nor can it trust the divine guide,
Unless it have both wind and tide.

Faith thinks the promise sure and good;
Sense doth depend on likelihood;
Faith ev'n in storms believes the seers;
Sense calls all men, ev'n prophets, liars.

Faith uses means, but rests on none;
Sense sails when outward means are gone:

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Truth Through Repetition

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etition Truth through repetition Truth through repetition Truth through rep
tition Truth through repetition Truth through repetition Truth through repe
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Truth through repetition Truth through repetition Truth through repetiion
Truth through repetition Truth through repetition Truth through repetition
ruth through repetition Truth through repetition Truth through repetition T
uth through repetition Truth through repetition Truth through repetition Tr
th through repetition Truth through repetition Truth through repetition Tru
h through repetition Truth through repetition Truth through repetition Trut
through repetition Truth through repetition Truth through repetition Truth
through repetition Truth through repetition Truth through repetition Truth

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Bishop Blougram's Apology

No more wine? then we'll push back chairs and talk.
A final glass for me, though: cool, i' faith!
We ought to have our Abbey back, you see.
It's different, preaching in basilicas,
And doing duty in some masterpiece
Like this of brother Pugin's, bless his heart!
I doubt if they're half baked, those chalk rosettes,
Ciphers and stucco-twiddlings everywhere;
It's just like breathing in a lime-kiln: eh?
These hot long ceremonies of our church
Cost us a little—oh, they pay the price,
You take me—amply pay it! Now, we'll talk.

So, you despise me, Mr. Gigadibs.
No deprecation—nay, I beg you, sir!
Beside 't is our engagement: don't you know,
I promised, if you'd watch a dinner out,
We'd see truth dawn together?—truth that peeps
Over the glasses' edge when dinner's done,
And body gets its sop and holds its noise
And leaves soul free a little. Now's the time:
Truth's break of day! You do despise me then.
And if I say, "despise me"—never fear!
1 know you do not in a certain sense—
Not in my arm-chair, for example: here,
I well imagine you respect my place
(Status, entourage, worldly circumstance)
Quite to its value—very much indeed:
—Are up to the protesting eyes of you
In pride at being seated here for once—
You'll turn it to such capital account!
When somebody, through years and years to come,
Hints of the bishop—names me—that's enough:
"Blougram? I knew him"—(into it you slide)
"Dined with him once, a Corpus Christi Day,
All alone, we two; he's a clever man:
And after dinner—why, the wine you know—
Oh, there was wine, and good!—what with the wine . . .
'Faith, we began upon all sorts of talk!
He's no bad fellow, Blougram; he had seen
Something of mine he relished, some review:
He's quite above their humbug in his heart,
Half-said as much, indeed—the thing's his trade.
I warrant, Blougram's sceptical at times:
How otherwise? I liked him, I confess!"
Che che, my dear sir, as we say at Rome,
Don't you protest now! It's fair give and take;
You have had your turn and spoken your home-truths:
The hand's mine now, and here you follow suit.

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XI. Guido

You are the Cardinal Acciaiuoli, and you,
Abate Panciatichi—two good Tuscan names:
Acciaiuoli—ah, your ancestor it was
Built the huge battlemented convent-block
Over the little forky flashing Greve
That takes the quick turn at the foot o' the hill
Just as one first sees Florence: oh those days!
'T is Ema, though, the other rivulet,
The one-arched brown brick bridge yawns over,—yes,
Gallop and go five minutes, and you gain
The Roman Gate from where the Ema's bridged:
Kingfishers fly there: how I see the bend
O'erturreted by Certosa which he built,
That Senescal (we styled him) of your House!
I do adjure you, help me, Sirs! My blood
Comes from as far a source: ought it to end
This way, by leakage through their scaffold-planks
Into Rome's sink where her red refuse runs?
Sirs, I beseech you by blood-sympathy,
If there be any vile experiment
In the air,—if this your visit simply prove,
When all's done, just a well-intentioned trick,
That tries for truth truer than truth itself,
By startling up a man, ere break of day,
To tell him he must die at sunset,—pshaw!
That man's a Franceschini; feel his pulse,
Laugh at your folly, and let's all go sleep!
You have my last word,—innocent am I
As Innocent my Pope and murderer,
Innocent as a babe, as Mary's own,
As Mary's self,—I said, say and repeat,—
And why, then, should I die twelve hours hence? I
Whom, not twelve hours ago, the gaoler bade
Turn to my straw-truss, settle and sleep sound
That I might wake the sooner, promptlier pay
His due of meat-and-drink-indulgence, cross
His palm with fee of the good-hand, beside,
As gallants use who go at large again!
For why? All honest Rome approved my part;
Whoever owned wife, sister, daughter,—nay,
Mistress,—had any shadow of any right
That looks like right, and, all the more resolved,
Held it with tooth and nail,—these manly men
Approved! I being for Rome, Rome was for me.
Then, there's the point reserved, the subterfuge
My lawyers held by, kept for last resource,
Firm should all else,—the impossible fancy!—fail,
And sneaking burgess-spirit win the day.
The knaves! One plea at least would hold,—they laughed,—
One grappling-iron scratch the bottom-rock

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Prince Hohenstiel-Schwangau, Saviour of Society

Epigraph

Υδραν φονεύσας, μυρίων τ᾽ ἄλλων πόνων
διῆλθον ἀγέλας . . .
τὸ λοίσθιον δὲ τόνδ᾽ ἔτλην τάλας πόνον,
. . . δῶμα θριγκῶσαι κακοῖς.

I slew the Hydra, and from labour pass'd
To labour — tribes of labours! Till, at last,
Attempting one more labour, in a trice,
Alack, with ills I crowned the edifice.

You have seen better days, dear? So have I
And worse too, for they brought no such bud-mouth
As yours to lisp "You wish you knew me!" Well,
Wise men, 't is said, have sometimes wished the same,
And wished and had their trouble for their pains.
Suppose my Œdipus should lurk at last
Under a pork-pie hat and crinoline,
And, latish, pounce on Sphynx in Leicester Square?
Or likelier, what if Sphynx in wise old age,
Grown sick of snapping foolish people's heads,
And jealous for her riddle's proper rede, —
Jealous that the good trick which served the turn
Have justice rendered it, nor class one day
With friend Home's stilts and tongs and medium-ware,—
What if the once redoubted Sphynx, I say,
(Because night draws on, and the sands increase,
And desert-whispers grow a prophecy)
Tell all to Corinth of her own accord.
Bright Corinth, not dull Thebes, for Lais' sake,
Who finds me hardly grey, and likes my nose,
And thinks a man of sixty at the prime?
Good! It shall be! Revealment of myself!
But listen, for we must co-operate;
I don't drink tea: permit me the cigar!
First, how to make the matter plain, of course —
What was the law by which I lived. Let 's see:
Ay, we must take one instant of my life
Spent sitting by your side in this neat room:
Watch well the way I use it, and don't laugh!
Here's paper on the table, pen and ink:
Give me the soiled bit — not the pretty rose!
See! having sat an hour, I'm rested now,
Therefore want work: and spy no better work
For eye and hand and mind that guides them both,
During this instant, than to draw my pen
From blot One — thus — up, up to blot Two — thus —
Which I at last reach, thus, and here's my line
Five inches long and tolerably straight:

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On A Path Of Least Resistance

I'm on a path of least resistance.
And its existence.
On a path of least resistance.

I'm on a path of least resistance,
And its existence.
On a path of least resistance.

Pain,
And its existence.
Felt,
And its existence.
Hurts,
In this existence...
And I need to get away.

Pain,
And its existence.
Felt,
And its existence.
Hurts,
In this existence...
And I need to get away.

I'm on a path of least resistance.
And its existence.
On a path of least resistance,
And I need to get away.

I'm on a path of least resistance.
And its existence.
On a path of least resistance,
And I need to get away.
Oh!
Pain,
And its existence.
Oh.
Felt,
And its existence.
Oh.
Hurts,
In this existence...
And I need to get away.

Oh pain,
And its existence.
Oh.
Felt,
And its existence.
Oh.

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Faith and its role

There are two kinds of faith people live with:
Faith in lordship and faith in fellowship;
The first is that someone will do for you
And the second is others won't fail you.

With faith in the shepherd, the sheep follow.
With faith in the fellow sheep, the sheep feed.
Without faith in system, you can't follow.
Without faith in others, you can't transact.

Faith in God, faith in fate and faith in luck
Would weaken the faith you have in yourself.
Faith in love, faith in trade and faith in helps
Would slacken the cognizance you possess.

Faith can't be dispensed with altogether.
Faith in the unknown has no guarantee.
Faith in the known has no certainty
But can strengthen their faithfulness to you.

Faith in parents and faith in teachers,
Faith in doctors and faith in medicine
And faith in judges and in justice
Denounced altogether, one cannot exist.

Faith in spouses and faith in children,
Faith in siblings and faith in servants
And faith in professional ethics
Abandoned altogether, one cannot thrive.

Without faith, promises bear no meanings.
Without faith, guarantees have no bearings.
Without faith, investments will have no life.
Only with faith could life be felt secure.

Faith might crack when it is misplaced.
Faith might break when it's sabotaged.
Faith might crash when it's blindfolded.
Yet, one has to vouch for faith in life.

Faith comes from ignorance of things.
Faith comes from lack of influence.
Faith comes in helpless conditions.
Faith exercises no control yet.

Have faith in you and accept the outcome.
Have faith in others and give allowance.
Have faith in future and shelve the distress.
Faith vacated, worries will occupy.
19.02.2012

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Satan Absolved

(In the antechamber of Heaven. Satan walks alone. Angels in groups conversing.)
Satan. To--day is the Lord's ``day.'' Once more on His good pleasure
I, the Heresiarch, wait and pace these halls at leisure
Among the Orthodox, the unfallen Sons of God.
How sweet in truth Heaven is, its floors of sandal wood,
Its old--world furniture, its linen long in press,
Its incense, mummeries, flowers, its scent of holiness!
Each house has its own smell. The smell of Heaven to me
Intoxicates and haunts,--and hurts. Who would not be
God's liveried servant here, the slave of His behest,
Rather than reign outside? I like good things the best,
Fair things, things innocent; and gladly, if He willed,
Would enter His Saints' kingdom--even as a little child.

[Laughs. I have come to make my peace, to crave a full amaun,
Peace, pardon, reconcilement, truce to our daggers--drawn,
Which have so long distraught the fair wise Universe,
An end to my rebellion and the mortal curse
Of always evil--doing. He will mayhap agree
I was less wholly wrong about Humanity
The day I dared to warn His wisdom of that flaw.
It was at least the truth, the whole truth, I foresaw
When He must needs create that simian ``in His own
Image and likeness.'' Faugh! the unseemly carrion!
I claim a new revision and with proofs in hand,
No Job now in my path to foil me and withstand.
Oh, I will serve Him well!
[Certain Angels approach. But who are these that come
With their grieved faces pale and eyes of martyrdom?
Not our good Sons of God? They stop, gesticulate,
Argue apart, some weep,--weep, here within Heaven's gate!
Sob almost in God's sight! ay, real salt human tears,
Such as no Spirit wept these thrice three thousand years.
The last shed were my own, that night of reprobation
When I unsheathed my sword and headed the lost nation.
Since then not one of them has spoken above his breath
Or whispered in these courts one word of life or death
Displeasing to the Lord. No Seraph of them all,
Save I this day each year, has dared to cross Heaven's hall
And give voice to ill news, an unwelcome truth to Him.
Not Michael's self hath dared, prince of the Seraphim.
Yet all now wail aloud.--What ails ye, brethren? Speak!
Are ye too in rebellion? Angels. Satan, no. But weak
With our long earthly toil, the unthankful care of Man.

Satan. Ye have in truth good cause.

Angels. And we would know God's plan,
His true thought for the world, the wherefore and the why
Of His long patience mocked, His name in jeopardy.

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The mother and the artist

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of wonderfully emollient freshness; every
unfurling instant of impregnably magnificent existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of spellbindingly undefeated innocence; every
unfurling instant of symbiotically pristine existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of timelessly unconquerable truth; every unfurling
instant of bounteously magnanimous existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of unfathomably unfettered creativity; every
unfurling instant of timelessly burgeoning existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of royally triumphant resplendence; every
unfurling instant of unconquerably majestic existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of eternally exhilarating vivaciousness; every
unfurling instant of redolently insuperable existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of unbelievably ameliorating optimism; every
unfurling instant of marvelously benign existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of brilliantly liberated camaraderie; every
unfurling instant of iridescently inscrutable existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of unshakably virgin righteousness; every
unfurling instant of beautifully untainted existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of uninhibitedly heavenly frolic; every unfurling
instant of tantalizingly sensuous existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of compassionately humanitarian friendship; every
unfurling instant of magically mitigating existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of miraculously everlasting freshness; every
unfurling instant of invincibly coalescing existence,

A mother might bear just a single child in 9 months; but an artist blossoms
into an infinite children of pricelessly ubiquitous oneness; every unfurling

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VI. Giuseppe Caponsacchi

Answer you, Sirs? Do I understand aright?
Have patience! In this sudden smoke from hell,—
So things disguise themselves,—I cannot see
My own hand held thus broad before my face
And know it again. Answer you? Then that means
Tell over twice what I, the first time, told
Six months ago: 't was here, I do believe,
Fronting you same three in this very room,
I stood and told you: yet now no one laughs,
Who then … nay, dear my lords, but laugh you did,
As good as laugh, what in a judge we style
Laughter—no levity, nothing indecorous, lords!
Only,—I think I apprehend the mood:
There was the blameless shrug, permissible smirk,
The pen's pretence at play with the pursed mouth,
The titter stifled in the hollow palm
Which rubbed the eyebrow and caressed the nose,
When I first told my tale: they meant, you know,
"The sly one, all this we are bound believe!
"Well, he can say no other than what he says.
"We have been young, too,—come, there's greater guilt!
"Let him but decently disembroil himself,
"Scramble from out the scrape nor move the mud,—
"We solid ones may risk a finger-stretch!
And now you sit as grave, stare as aghast
As if I were a phantom: now 't is—"Friend,
"Collect yourself!"—no laughing matter more—
"Counsel the Court in this extremity,
"Tell us again!"—tell that, for telling which,
I got the jocular piece of punishment,
Was sent to lounge a little in the place
Whence now of a sudden here you summon me
To take the intelligence from just—your lips!
You, Judge Tommati, who then tittered most,—
That she I helped eight months since to escape
Her husband, was retaken by the same,
Three days ago, if I have seized your sense,—
(I being disallowed to interfere,
Meddle or make in a matter none of mine,
For you and law were guardians quite enough
O' the innocent, without a pert priest's help)—
And that he has butchered her accordingly,
As she foretold and as myself believed,—
And, so foretelling and believing so,
We were punished, both of us, the merry way:
Therefore, tell once again the tale! For what?
Pompilia is only dying while I speak!
Why does the mirth hang fire and miss the smile?
My masters, there's an old book, you should con
For strange adventures, applicable yet,

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IV. Tertium Quid

True, Excellency—as his Highness says,
Though she's not dead yet, she's as good as stretched
Symmetrical beside the other two;
Though he's not judged yet, he's the same as judged,
So do the facts abound and superabound:
And nothing hinders that we lift the case
Out of the shade into the shine, allow
Qualified persons to pronounce at last,
Nay, edge in an authoritative word
Between this rabble's-brabble of dolts and fools
Who make up reasonless unreasoning Rome.
"Now for the Trial!" they roar: "the Trial to test
"The truth, weigh husband and weigh wife alike
"I' the scales of law, make one scale kick the beam!"
Law's a machine from which, to please the mob,
Truth the divinity must needs descend
And clear things at the play's fifth act—aha!
Hammer into their noddles who was who
And what was what. I tell the simpletons
"Could law be competent to such a feat
"'T were done already: what begins next week
"Is end o' the Trial, last link of a chain
"Whereof the first was forged three years ago
"When law addressed herself to set wrong right,
"And proved so slow in taking the first step
"That ever some new grievance,—tort, retort,
"On one or the other side,—o'ertook i' the game,
"Retarded sentence, till this deed of death
"Is thrown in, as it were, last bale to boat
"Crammed to the edge with cargo—or passengers?
"'Trecentos inseris: ohe, jam satis est!
"'Huc appelle!'—passengers, the word must be."
Long since, the boat was loaded to my eyes.
To hear the rabble and brabble, you'd call the case
Fused and confused past human finding out.
One calls the square round, t' other the round square—
And pardonably in that first surprise
O' the blood that fell and splashed the diagram:
But now we've used our eyes to the violent hue
Can't we look through the crimson and trace lines?
It makes a man despair of history,
Eusebius and the established fact—fig's end!
Oh, give the fools their Trial, rattle away
With the leash of lawyers, two on either side—
One barks, one bites,—Masters Arcangeli
And Spreti,—that's the husband's ultimate hope
Against the Fisc and the other kind of Fisc,
Bound to do barking for the wife: bow—wow!
Why, Excellency, we and his Highness here
Would settle the matter as sufficiently

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I. The Ring and the Book

Do you see this Ring?
'T is Rome-work, made to match
(By Castellani's imitative craft)
Etrurian circlets found, some happy morn,
After a dropping April; found alive
Spark-like 'mid unearthed slope-side figtree-roots
That roof old tombs at Chiusi: soft, you see,
Yet crisp as jewel-cutting. There's one trick,
(Craftsmen instruct me) one approved device
And but one, fits such slivers of pure gold
As this was,—such mere oozings from the mine,
Virgin as oval tawny pendent tear
At beehive-edge when ripened combs o'erflow,—
To bear the file's tooth and the hammer's tap:
Since hammer needs must widen out the round,
And file emboss it fine with lily-flowers,
Ere the stuff grow a ring-thing right to wear.
That trick is, the artificer melts up wax
With honey, so to speak; he mingles gold
With gold's alloy, and, duly tempering both,
Effects a manageable mass, then works:
But his work ended, once the thing a ring,
Oh, there's repristination! Just a spirt
O' the proper fiery acid o'er its face,
And forth the alloy unfastened flies in fume;
While, self-sufficient now, the shape remains,
The rondure brave, the lilied loveliness,
Gold as it was, is, shall be evermore:
Prime nature with an added artistry—
No carat lost, and you have gained a ring.
What of it? 'T is a figure, a symbol, say;
A thing's sign: now for the thing signified.

Do you see this square old yellow Book, I toss
I' the air, and catch again, and twirl about
By the crumpled vellum covers,—pure crude fact
Secreted from man's life when hearts beat hard,
And brains, high-blooded, ticked two centuries since?
Examine it yourselves! I found this book,
Gave a lira for it, eightpence English just,
(Mark the predestination!) when a Hand,
Always above my shoulder, pushed me once,
One day still fierce 'mid many a day struck calm,
Across a Square in Florence, crammed with booths,
Buzzing and blaze, noontide and market-time,
Toward Baccio's marble,—ay, the basement-ledge
O' the pedestal where sits and menaces
John of the Black Bands with the upright spear,
'Twixt palace and church,—Riccardi where they lived,
His race, and San Lorenzo where they lie.

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Keep The Faith

When every trust you hold
And every truth you're told
Goes up in a cloud of smoke
And every lesson learned
Every corner turned
Ends up as a winding road
Don't be afraid
Sometimes you've got to talk into the dark
To find your way beyond the shadows
Shadows of your heart
(Oh oh oh)
(Keep the faith, Keep the faith)
Ohhh (Keep the faith)
Keep the faith, yeah yeah yeah
When you're still searchin'
(Keep the faith, keep the faith, keep the faith)
You've gotta just believe
And remember, remember to keep the faith
(Keep the faith, keep the faith, keep the faith)
Oh I don't know why
No matter how I try
I manage to lose my way
Covered up in doubt
No easy way out
Oooo takin' it day by day
I don't have the answers
Sometimes I, I don't know if I'm strong enough
But when I feel like givin' up
I've got to remind myself
Ohhh (oh oh oh)
(Oh oh oh)
(Keep the faith, Keep the faith)
Ohhh (Keep the faith)
Keep the faith, yeah yeah yeah
When you're still searchin'
(Keep the faith, keep the faith, keep the faith)
You've gotta just believe
And remember, remember to keep the faith
(Keep the faith, keep the faith, keep the faith)
(Oh no) You don't have to climb
(Oh no) Any mountain
(Oh no) You don't have to move
(Oh no) You don't have to see
(Oh no) You don't have to know
Yeahhh, oh just remember
(Oh oh oh)
(Keep the faith, Keep the faith)
Ohhh (Keep the faith)
Keep the faith, yeah yeah yeah
When you're still searchin'

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VII. Pompilia

I am just seventeen years and five months old,
And, if I lived one day more, three full weeks;
'T is writ so in the church's register,
Lorenzo in Lucina, all my names
At length, so many names for one poor child,
—Francesca Camilla Vittoria Angela
Pompilia Comparini,—laughable!
Also 't is writ that I was married there
Four years ago: and they will add, I hope,
When they insert my death, a word or two,—
Omitting all about the mode of death,—
This, in its place, this which one cares to know,
That I had been a mother of a son
Exactly two weeks. It will be through grace
O' the Curate, not through any claim I have;
Because the boy was born at, so baptized
Close to, the Villa, in the proper church:
A pretty church, I say no word against,
Yet stranger-like,—while this Lorenzo seems
My own particular place, I always say.
I used to wonder, when I stood scarce high
As the bed here, what the marble lion meant,
With half his body rushing from the wall,
Eating the figure of a prostrate man—
(To the right, it is, of entry by the door)
An ominous sign to one baptized like me,
Married, and to be buried there, I hope.
And they should add, to have my life complete,
He is a boy and Gaetan by name—
Gaetano, for a reason,—if the friar
Don Celestine will ask this grace for me
Of Curate Ottoboni: he it was
Baptized me: he remembers my whole life
As I do his grey hair.

All these few things
I know are true,—will you remember them?
Because time flies. The surgeon cared for me,
To count my wounds,—twenty-two dagger-wounds,
Five deadly, but I do not suffer much—
Or too much pain,—and am to die to-night.

Oh how good God is that my babe was born,
—Better than born, baptized and hid away
Before this happened, safe from being hurt!
That had been sin God could not well forgive:
He was too young to smile and save himself.
When they took two days after he was born,
My babe away from me to be baptized
And hidden awhile, for fear his foe should find,—

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Truth and Reality (Opinion)

Daily at the end of my "anusthaanam"-(spiritual ritual) ", I make a strong, fervent and sincere prayer to the Divinity that intellectuals and scholars in the world should be fearless and speak the truth without any inhibitions. This has been the tradition of our ancestors and speaking truth is essential for the benefit of the society and the society will be able to know the actualities and act on them.
Normally the rulers do not like the truth to be known. Also leaders of ideologies, religions, their supporters and the like also do not like the truth to be known to the ordinary people. The writers are normally and should be fearless such that the ills and evils in the society are exposed and remedial measures are taken. But what is truth?
Truth is what it is or as it is irrespective of perceptions of the individuals. Reality is what we see of truth; how much we see of truth. Reality is always dictated by our mental make-up, likes, dislikes, limitations in our ability and willingness to see, view, comprehend and accept the truth. Reality is individual's perception of the truth. Truth, most of the times, is only perceived and rarely understood or experienced. Thus reality is limited truth. Reality is either inability to be truthful or inability and limitations of the individual to see the truth unbiased. Also truth corresponds to the individual, about himself, his Self and the reality corresponds to the objective world within and without the body of the individual.
Real situations are compromised states of existence in the attempt of pursuit of the truth. We all talk about truth limited by our perception and not the truth most of the times. We have compulsions inbuilt, acquired or imagined not to accept the truth and allow truth to be spoken or spread through us. But truth is a flowing river. It may flood us but it never dries up. On the other the reality is like a stagnated lake. Our fear of repercussions taking place if we speak, accept or propagate truth, make us real and not truthful. We prefer peaceful and calm life. We call that realistic approach and adjust and compromise.
Thus, most of the times, we are not truthful. We are all limited and confined to our perceptions of truth. Truth is best revealed when understood or experienced. But we rarely get such insight. All our knowledge and information is hearsay through books, newspapers, magazines, radio and TV news channels, web sites etc, . We are all aware that these books and news items are filtered through the editors and owners of these media. Thus the perceptions of these responsible and financing individuals decide the truth content in the item. We pick up these as truth and argue or form our own perceptions. Sometimes the editorial policy of the editors or owners of these media do not allow truth as it is to reach us when they find it objectionable in that form. Thus truth is never completely known or allowed to be known and hence not completely comprehended. The fears, imaginations, illusions shape our perceptions and our comprehension of the truth. Many times it appears that no absolute truth exists or known, perceived or understood and experienced. Just as feelings and perceptions of good and bad and other qualities, truth is also relative as "truth to me", "truth to him", "truth to you", "truth to them" and a truth accepted by all is not possible and available to be expressed, accepted or spread and we all mistake our perceptions of truth as truth without understanding or experiencing the truth. But truth is like fire. It can not be hidden or held in hand.


the palm. Truth sneaks through our cautions and suppression and declares itself.

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Easter-Day

HOW very hard it is to be
A Christian! Hard for you and me,
—Not the mere task of making real
That duty up to its ideal,
Effecting thus complete and whole,
A purpose or the human soul—
For that is always hard to do;
But hard, I mean, for me and you
To realise it, more or less,
With even the moderate success
Which commonly repays our strife
To carry out the aims of life.
“This aim is greater,” you may say,
And so more arduous every way.”
—But the importance of the fruits
Still proves to man, in all pursuits,
Proportional encouragement.
Then, what if it be God’s intent
That labour to this one result
“Shall seem unduly difficult?”
—Ah, that’s a question in the dark—
And the sole thing that I remark
Upon the difficulty, this;
We do not see it where it is,
At the beginning of the race:
As we proceed, it shifts its place,
And where we looked for palms to fall,
We find the tug’s to come,—that’s all.

II.
At first you say, “The whole, or chief
“Of difficulties, is Belief.
Could I believe once thoroughly,
The rest were simple. What? Am I
“An idiot, do you think? A beast?
Prove to me only that the least
“Command of God is God’s indeed,
And what injunction shall I need
“To pay obedience? Death so nigh
“When time must end, eternity
“Begin,—and cannot I compute?
“Weigh loss and gain together? suit
“My actions to the balance drawn,
And give my body to be sawn
“Asunder, hacked in pieces, tied
“To horses, stoned, burned, crucified,
“Like any martyr of the list?
“How gladly,—if I made acquist,
“Through the brief minutes’ fierce annoy,
“Of God’s eternity of joy.”

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The Interpretation of Nature and

I.

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.


II.

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.

III.

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.

IV.

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.

V.

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.

VI.

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.

VII.

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.

VIII.

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.

IX.

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.

X.

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.

XI.

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.

XII.

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.

XIII.

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III. The Other Half-Rome

Another day that finds her living yet,
Little Pompilia, with the patient brow
And lamentable smile on those poor lips,
And, under the white hospital-array,
A flower-like body, to frighten at a bruise
You'd think, yet now, stabbed through and through again,
Alive i' the ruins. 'T is a miracle.
It seems that, when her husband struck her first,
She prayed Madonna just that she might live
So long as to confess and be absolved;
And whether it was that, all her sad life long
Never before successful in a prayer,
This prayer rose with authority too dread,—
Or whether, because earth was hell to her,
By compensation, when the blackness broke
She got one glimpse of quiet and the cool blue,
To show her for a moment such things were,—
Or else,—as the Augustinian Brother thinks,
The friar who took confession from her lip,—
When a probationary soul that moved
From nobleness to nobleness, as she,
Over the rough way of the world, succumbs,
Bloodies its last thorn with unflinching foot,
The angels love to do their work betimes,
Staunch some wounds here nor leave so much for God.
Who knows? However it be, confessed, absolved,
She lies, with overplus of life beside
To speak and right herself from first to last,
Right the friend also, lamb-pure, lion-brave,
Care for the boy's concerns, to save the son
From the sire, her two-weeks' infant orphaned thus,
And—with best smile of all reserved for him—
Pardon that sire and husband from the heart.
A miracle, so tell your Molinists!

There she lies in the long white lazar-house.
Rome has besieged, these two days, never doubt,
Saint Anna's where she waits her death, to hear
Though but the chink o' the bell, turn o' the hinge
When the reluctant wicket opes at last,
Lets in, on now this and now that pretence,
Too many by half,—complain the men of art,—
For a patient in such plight. The lawyers first
Paid the due visit—justice must be done;
They took her witness, why the murder was.
Then the priests followed properly,—a soul
To shrive; 't was Brother Celestine's own right,
The same who noises thus her gifts abroad.
But many more, who found they were old friends,
Pushed in to have their stare and take their talk

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Byron

Canto the First

I
I want a hero: an uncommon want,
When every year and month sends forth a new one,
Till, after cloying the gazettes with cant,
The age discovers he is not the true one;
Of such as these I should not care to vaunt,
I'll therefore take our ancient friend Don Juan—
We all have seen him, in the pantomime,
Sent to the devil somewhat ere his time.

II
Vernon, the butcher Cumberland, Wolfe, Hawke,
Prince Ferdinand, Granby, Burgoyne, Keppel, Howe,
Evil and good, have had their tithe of talk,
And fill'd their sign posts then, like Wellesley now;
Each in their turn like Banquo's monarchs stalk,
Followers of fame, "nine farrow" of that sow:
France, too, had Buonaparté and Dumourier
Recorded in the Moniteur and Courier.

III
Barnave, Brissot, Condorcet, Mirabeau,
Petion, Clootz, Danton, Marat, La Fayette,
Were French, and famous people, as we know:
And there were others, scarce forgotten yet,
Joubert, Hoche, Marceau, Lannes, Desaix, Moreau,
With many of the military set,
Exceedingly remarkable at times,
But not at all adapted to my rhymes.

IV
Nelson was once Britannia's god of war,
And still should be so, but the tide is turn'd;
There's no more to be said of Trafalgar,
'T is with our hero quietly inurn'd;
Because the army's grown more popular,
At which the naval people are concern'd;
Besides, the prince is all for the land-service,
Forgetting Duncan, Nelson, Howe, and Jervis.

V
Brave men were living before Agamemnon
And since, exceeding valorous and sage,
A good deal like him too, though quite the same none;
But then they shone not on the poet's page,
And so have been forgotten:—I condemn none,
But can't find any in the present age
Fit for my poem (that is, for my new one);
So, as I said, I'll take my friend Don Juan.

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John Dryden

The Hind And The Panther, A Poem In Three Parts : Part II.

“Dame,” said the Panther, “times are mended well,
Since late among the Philistines you fell.
The toils were pitched, a spacious tract of ground
With expert huntsmen was encompassed round;
The inclosure narrowed; the sagacious power
Of hounds and death drew nearer every hour.
'Tis true, the younger lion 'scaped the snare,
But all your priestly calves lay struggling there,
As sacrifices on their altars laid;
While you, their careful mother, wisely fled,
Not trusting destiny to save your head.
For, whate'er promises you have applied
To your unfailing Church, the surer side
Is four fair legs in danger to provide;
And whate'er tales of Peter's chair you tell,
Yet, saving reverence of the miracle,
The better luck was yours to 'scape so well.”
“As I remember,” said the sober Hind,
“Those toils were for your own dear self designed,
As well as me; and with the selfsame throw,
To catch the quarry and the vermin too,—
Forgive the slanderous tongues that called you so.
Howe'er you take it now, the common cry
Then ran you down for your rank loyalty.
Besides, in Popery they thought you nurst,
As evil tongues will ever speak the worst,
Because some forms, and ceremonies some
You kept, and stood in the main question dumb.
Dumb you were born indeed; but, thinking long,
The test, it seems, at last has loosed your tongue:
And to explain what your forefathers meant,
By real presence in the sacrament,
After long fencing pushed against a wall,
Your salvo comes, that he's not there at all:
There changed your faith, and what may change may fall.
Who can believe what varies every day,
Nor ever was, nor will be at a stay?”
“Tortures may force the tongue untruths to tell,
And I ne'er owned myself infallible,”
Replied the Panther: “grant such presence were,
Yet in your sense I never owned it there.
A real virtue we by faith receive,
And that we in the sacrament believe.”
Then,” said the Hind, “as you the matter state,
Not only Jesuits can equivocate;
For real, as you now the word expound,
From solid substance dwindles to a sound.
Methinks, an Æsop's fable you repeat;
You know who took the shadow for the meat:
Your Church's substance thus you change at will,

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