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Our demands are simple, normal, and therefore they are difficult to satisfy. All we ask is that an actor on the stage live in accordance with natural laws.

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OUR DAYS ARE SONGS COMPOSED BY GOD! = By Tom Zart Most Published Poet On The Web

OUR DAYS ARE SONGS COMPOSED BY GOD!

Life's a book written through
Where the pages are the years.
There's good, evil, false and true
With laughter, sweat, and tears.

Our days are songs composed by God
As we set them to music with pleasure.
His cup of life is for us to drink
Though, He, decides the measure.

Hurried and worried, dawn till dusk
There's no time for a curtain call.
We burn our candles from both ends
And we're lucky to be alive at all.

Cards are shuffled and hands are dealt
For all to place their bets.
Youthful blunders, adulthood struggles
And old age with its regrets.

It matters not, how long we live
But more, how well we play our part.
For the road to Heaven is always near
As long as there's truth in our heart.

EYES OF LOVE

A mind may see a thousand eyes
Though the heart yearns for two
When the eyes we love have up and gone
To the arms of someone new.

Eyes that twinkle, I distrust
For they are the distant stars.
Eyes in love have a steady glow
Like Venus, the Moon or Mars.

Eyes of love, like planets at night
Use borrowed light to shine.
Eyes are the living lenses
To the camera of our mind.

Eyes tend to believe themselves
Like the blind love of mothers.
Eyes speak without words
To the hearts and souls of others.

LOVE

No rope or cable can hold so tight
What love can do with twine.
No kiss can taste so bittersweet
As the one which captures our mind.

The first sign of love is the last of wisdom
As eager hearts fulfill desire.
Love is just a staple of life
Though heaven sparks the fire.

Heaven knows no rage like love
Once to hatred it has turned.
How wise are we who are such fools
Who forget the lessons we've learned.

Love, indeed, descends from Heaven
Like a shooting star across the sky.
Love sometimes stirs the dust
Till tears fall free from the eye.

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By God’s Poet
Tom Zart
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poem by Tom Zart
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The angel in heaven

God today you took away a much loved person.
Who we all loved so much.
Our lives have changed forever.
And this pain we have to bear.

All I ask is that you take good care of him.
And help us to understand.
Why he was called so soon.

I know that he'll be with me every step of the way.
And at times things may get tough
And I wont know what to say.

Thats when I think of you.
Grandad I no myou would of wanted me to be strong.
I try even though it all seems wrong.

As I prepared to say the final good bye.
The tears began to flow.
And the healing process slow.

Only becuase I lost someone who really cared.
As I look for you in places where you usually were.
I begin to realise you not very far.
You still live on in my heart.

Your shoes no one can fill.
Your chair remains empty not to be filled again.

As time goes by I manage a smile.
As you left so many memories that goes on for miles.
The pain is less and less.

But you I do still miss.
Nothing is going to bliss

poem by Amy Louise Kerswell
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Our Hearts Are Woven Together

Our hearts are woven together
Not by human strands
But from the mouth of God
Where all plans begin
It is His great pleasure
To bring you two together
With words of love and treasure
Gold strands through needles’ eye so fine
That it cuts through the edge of time
Sown with thread so rare
Love’s true cost sown in without care
Hearts bound for glee and stormy seas
With God’s sail upon our ship
With master Captain at its helm
Will guide us through this earthly realm
At last on distance shores we land
Together we join Him in the Promised Land
To thank Him for a job well done
For our two hearts sown as one

poem by Brian Kilpatrick
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The Parson's Tale

THE PROLOGUE.

By that the Manciple his tale had ended,
The sunne from the south line was descended
So lowe, that it was not to my sight
Degrees nine-and-twenty as in height.
Four of the clock it was then, as I guess,
For eleven foot, a little more or less,
My shadow was at thilke time, as there,
Of such feet as my lengthe parted were
In six feet equal of proportion.
Therewith the moone's exaltation,* *rising
*In meane* Libra, gan alway ascend, *in the middle of*
As we were ent'ring at a thorpe's* end. *village's
For which our Host, as he was wont to gie,* *govern
As in this case, our jolly company,
Said in this wise; 'Lordings every one,
Now lacketh us no more tales than one.
Fulfill'd is my sentence and my decree;
I trow that we have heard of each degree.* from each class or rank
Almost fulfilled is mine ordinance; in the company
I pray to God so give him right good chance
That telleth us this tale lustily.
Sir Priest,' quoth he, 'art thou a vicary?* *vicar
Or art thou a Parson? say sooth by thy fay.* *faith
Be what thou be, breake thou not our play;
For every man, save thou, hath told his tale.
Unbuckle, and shew us what is in thy mail.* *wallet
For truely me thinketh by thy cheer
Thou shouldest knit up well a great mattere.
Tell us a fable anon, for cocke's bones.'

This Parson him answered all at ones;
'Thou gettest fable none y-told for me,
For Paul, that writeth unto Timothy,
Reproveth them that *weive soothfastness,* *forsake truth*
And telle fables, and such wretchedness.
Why should I sowe draff* out of my fist, *chaff, refuse
When I may sowe wheat, if that me list?
For which I say, if that you list to hear
Morality and virtuous mattere,
And then that ye will give me audience,
I would full fain at Christe's reverence
Do you pleasance lawful, as I can.
But, truste well, I am a southern man,
I cannot gest,* rom, ram, ruf, by my letter; *relate stories
And, God wot, rhyme hold I but little better.
And therefore if you list, I will not glose,* *mince matters
I will you tell a little tale in prose,
To knit up all this feast, and make an end.
And Jesus for his grace wit me send
To shewe you the way, in this voyage,
Of thilke perfect glorious pilgrimage,
That hight Jerusalem celestial.
And if ye vouchesafe, anon I shall
Begin upon my tale, for which I pray
Tell your advice,* I can no better say. *opinion
But natheless this meditation
I put it aye under correction
Of clerkes,* for I am not textuel; *scholars
I take but the sentence,* trust me well. *meaning, sense
Therefore I make a protestation,
That I will stande to correction.'
Upon this word we have assented soon;
For, as us seemed, it was *for to do'n,* *a thing worth doing*
To enden in some virtuous sentence,* *discourse
And for to give him space and audience;
And bade our Host he shoulde to him say
That alle we to tell his tale him pray.
Our Hoste had. the wordes for us all:
'Sir Priest,' quoth he, 'now faire you befall;
Say what you list, and we shall gladly hear.'
And with that word he said in this mannere;
'Telle,' quoth he, 'your meditatioun,
But hasten you, the sunne will adown.
Be fructuous,* and that in little space; *fruitful; profitable
And to do well God sende you his grace

THE TALE.

[The Parson begins his 'little treatise' -(which, if given at
length, would extend to about thirty of these pages, and which
cannot by any stretch of courtesy or fancy be said to merit the
title of a 'Tale') in these words: -]

Our sweet Lord God of Heaven, that no man will perish, but
will that we come all to the knowledge of him, and to the
blissful life that is perdurable [everlasting], admonishes us by
the prophet Jeremiah, that saith in this wise: 'Stand upon the
ways, and see and ask of old paths, that is to say, of old
sentences, which is the good way, and walk in that way, and ye
shall find refreshing for your souls,' &c. Many be the
spiritual ways that lead folk to our Lord Jesus Christ, and to the
reign of glory; of which ways there is a full noble way, and full
convenable, which may not fail to man nor to woman, that
through sin hath misgone from the right way of Jerusalem
celestial; and this way is called penitence. Of which men should
gladly hearken and inquire with all their hearts, to wit what is
penitence, and whence it is called penitence, and in what
manner, and in how many manners, be the actions or workings
of penitence, and how many species there be of penitences, and
what things appertain and behove to penitence, and what things
disturb penitence.

[Penitence is described, on the authority of Saints Ambrose,
Isidore, and Gregory, as the bewailing of sin that has been
wrought, with the purpose never again to do that thing, or any
other thing which a man should bewail; for weeping and not
ceasing to do the sin will not avail - though it is to be hoped
that after every time that a man falls, be it ever so often, he may
find grace to arise through penitence. And repentant folk that
leave their sin ere sin leave them, are accounted by Holy Church
sure of their salvation, even though the repentance be at the last
hour. There are three actions of penitence; that a man be
baptized after he has sinned; that he do no deadly sin after
receiving baptism; and that he fall into no venial sins from day
to day. 'Thereof saith St Augustine, that penitence of good and
humble folk is the penitence of every day.' The species of
penitence are three: solemn, when a man is openly expelled
from Holy Church in Lent, or is compelled by Holy Church to
do open penance for an open sin openly talked of in the
country; common penance, enjoined by priests in certain cases,
as to go on pilgrimage naked or barefoot; and privy penance,
which men do daily for private sins, of which they confess
privately and receive private penance. To very perfect penitence
are behoveful and necessary three things: contrition of heart,
confession of mouth, and satisfaction; which are fruitful
penitence against delight in thinking, reckless speech, and
wicked sinful works.

Penitence may be likened to a tree, having its root in contrition,
biding itself in the heart as a tree-root does in the earth; out of
this root springs a stalk, that bears branches and leaves of
confession, and fruit of satisfaction. Of this root also springs a
seed of grace, which is mother of all security, and this seed is
eager and hot; and the grace of this seed springs of God,
through remembrance on the day of judgment and on the pains
of hell. The heat of this seed is the love of God, and the desire
of everlasting joy; and this heat draws the heart of man to God,
and makes him hate his sin. Penance is the tree of life to them
that receive it. In penance or contrition man shall understand
four things: what is contrition; what are the causes that move a
man to contrition; how he should be contrite; and what
contrition availeth to the soul. Contrition is the heavy and
grievous sorrow that a man receiveth in his heart for his sins,
with earnest purpose to confess and do penance, and never
more to sin. Six causes ought to move a man to contrition: 1.
He should remember him of his sins; 2. He should reflect that
sin putteth a man in great thraldom, and all the greater the
higher is the estate from which he falls; 3. He should dread the
day of doom and the horrible pains of hell; 4. The sorrowful
remembrance of the good deeds that man hath omitted to do
here on earth, and also the good that he hath lost, ought to
make him have contrition; 5. So also ought the remembrance of
the passion that our Lord Jesus Christ suffered for our sins; 6.
And so ought the hope of three things, that is to say,
forgiveness of sin, the gift of grace to do well, and the glory of
heaven with which God shall reward man for his good deeds. -
All these points the Parson illustrates and enforces at length;
waxing especially eloquent under the third head, and plainly
setting forth the sternly realistic notions regarding future
punishments that were entertained in the time of Chaucer:-]

Certes, all the sorrow that a man might make from the
beginning of the world, is but a little thing, at retard of [in
comparison with] the sorrow of hell. The cause why that Job
calleth hell the land of darkness; understand, that he calleth
it land or earth, for it is stable and never shall fail, and dark, for
he that is in hell hath default [is devoid] of light natural; for
certes the dark light, that shall come out of the fire that ever
shall burn, shall turn them all to pain that be in hell, for it
sheweth them the horrible devils that them torment. Covered
with the darkness of death; that is to say, that he that is in hell
shall have default of the sight of God; for certes the sight of
God is the life perdurable [everlasting]. The darkness of death,
be the sins that the wretched man hath done, which that disturb
[prevent] him to see the face of God, right as a dark cloud doth
between us and the sun. Land of misease, because there be three
manner of defaults against three things that folk of this world
have in this present life; that is to say, honours, delights, and
riches. Against honour have they in hell shame and confusion:
for well ye wot, that men call honour the reverence that man
doth to man; but in hell is no honour nor reverence; for certes
no more reverence shall be done there to a king than to a knave
[servant]. For which God saith by the prophet Jeremiah; 'The
folk that me despise shall be in despite.' Honour is also called
great lordship. There shall no wight serve other, but of harm
and torment. Honour is also called great dignity and highness;
but in hell shall they be all fortrodden [trampled under foot] of
devils. As God saith, 'The horrible devils shall go and come
upon the heads of damned folk;' and this is, forasmuch as the
higher that they were in this present life, the more shall they be
abated [abased] and defouled in hell. Against the riches of this
world shall they have misease [trouble, torment] of poverty, and
this poverty shall be in four things: in default [want] of treasure;
of which David saith, 'The rich folk that embraced and oned
[united] all their heart to treasure of this world, shall sleep in the
sleeping of death, and nothing shall they find in their hands of
all their treasure.' And moreover, the misease of hell shall be in
default of meat and drink. For God saith thus by Moses, 'They
shall be wasted with hunger, and the birds of hell shall devour
them with bitter death, and the gall of the dragon shall be their
drink, and the venom of the dragon their morsels.' And
furthermore, their misease shall be in default of clothing, for
they shall be naked in body, as of clothing, save the fire in
which they burn, and other filths; and naked shall they be in
soul, of all manner virtues, which that is the clothing of the soul.
Where be then the gay robes, and the soft sheets, and the fine
shirts? Lo, what saith of them the prophet Isaiah, that under
them shall be strewed moths, and their covertures shall be of
worms of hell. And furthermore, their misease shall be in default
of friends, for he is not poor that hath good friends: but there is
no friend; for neither God nor any good creature shall be friend
to them, and evereach of them shall hate other with deadly hate.
The Sons and the daughters shall rebel against father and
mother, and kindred against kindred, and chide and despise each
other, both day and night, as God saith by the prophet Micah.
And the loving children, that whom loved so fleshly each other,
would each of them eat the other if they might. For how should
they love together in the pains of hell, when they hated each
other in the prosperity of this life? For trust well, their fleshly
love was deadly hate; as saith the prophet David; 'Whoso
loveth wickedness, he hateth his own soul:' and whoso hateth
his own soul, certes he may love none other wight in no
manner: and therefore in hell is no solace nor no friendship, but
ever the more kindreds that be in hell, the more cursing, the
more chiding, and the more deadly hate there is among them.
And furtherover, they shall have default of all manner delights;
for certes delights be after the appetites of the five wits
[senses]; as sight, hearing, smelling, savouring [tasting], and
touching. But in hell their sight shall be full of darkness and of
smoke, and their eyes full of tears; and their hearing full of
waimenting [lamenting] and grinting [gnashing] of teeth, as
saith Jesus Christ; their nostrils shall be full of stinking; and, as
saith Isaiah the prophet, their savouring [tasting] shall be full of
bitter gall; and touching of all their body shall be covered with
fire that never shall quench, and with worms that never shall
die, as God saith by the mouth of Isaiah. And forasmuch as they
shall not ween that they may die for pain, and by death flee from
pain, that may they understand in the word of Job, that saith,
'There is the shadow of death.' Certes a shadow hath the
likeness of the thing of which it is shadowed, but the shadow is
not the same thing of which it is shadowed: right so fareth the
pain of hell; it is like death, for the horrible anguish; and why?
for it paineth them ever as though they should die anon; but
certes they shall not die. For, as saith Saint Gregory, 'To
wretched caitiffs shall be given death without death, and end
without end, and default without failing; for their death shall
always live, and their end shall evermore begin, and their default
shall never fail.' And therefore saith Saint John the Evangelist,
'They shall follow death, and they shall not find him, and they
shall desire to die, and death shall flee from them.' And eke Job
saith, that in hell is no order of rule. And albeit that God hath
created all things in right order, and nothing without order, but
all things be ordered and numbered, yet nevertheless they that
be damned be not in order, nor hold no order. For the earth
shall bear them no fruit (for, as the prophet David saith, 'God
shall destroy the fruit of the earth, as for them'): nor water shall
give them no moisture, nor the air no refreshing, nor the fire no
light. For as saith Saint Basil, 'The burning of the fire of this
world shall God give in hell to them that be damned, but the
light and the clearness shall be given in heaven to his children;
right as the good man giveth flesh to his children, and bones to
his hounds.' And for they shall have no hope to escape, saith
Job at last, that there shall horror and grisly dread dwell without
end. Horror is always dread of harm that is to come, and this
dread shall ever dwell in the hearts of them that be damned.
And therefore have they lost all their hope for seven causes.
First, for God that is their judge shall be without mercy to them;
nor they may not please him; nor none of his hallows [saints];
nor they may give nothing for their ransom; nor they have no
voice to speak to him; nor they may not flee from pain; nor they
have no goodness in them that they may shew to deliver them
from pain.

[Under the fourth head, of good works, the Parson says: -]

The courteous Lord Jesus Christ will that no good work be lost,
for in somewhat it shall avail. But forasmuch as the good works
that men do while they be in good life be all amortised [killed,
deadened] by sin following, and also since all the good works
that men do while they be in deadly sin be utterly dead, as for to
have the life perdurable [everlasting], well may that man that no
good works doth, sing that new French song, J'ai tout perdu -
mon temps et mon labour . For certes, sin bereaveth a man
both the goodness of nature, and eke the goodness of grace.
For soothly the grace of the Holy Ghost fareth like fire, that
may not be idle; for fire faileth anon as it forleteth [leaveth] its
working, and right so grace faileth anon as it forleteth its
working. Then loseth the sinful man the goodness of glory, that
only is to good men that labour and work. Well may he be sorry
then, that oweth all his life to God, as long as he hath lived, and
also as long as he shall live, that no goodness hath to pay with
his debt to God, to whom he oweth all his life: for trust well he
shall give account, as saith Saint Bernard, of all the goods that
have been given him in his present life, and how he hath them
dispended, insomuch that there shall not perish an hair of his
head, nor a moment of an hour shall not perish of his time, that
he shall not give thereof a reckoning.

[Having treated of the causes, the Parson comes to the manner,
of contrition - which should be universal and total, not merely
of outward deeds of sin, but also of wicked delights and
thoughts and words; 'for certes Almighty God is all good, and
therefore either he forgiveth all, or else right naught.' Further,
contrition should be 'wonder sorrowful and anguishous,' and
also continual, with steadfast purpose of confession and
amendment. Lastly, of what contrition availeth, the Parson says,
that sometimes it delivereth man from sin; that without it neither
confession nor satisfaction is of any worth; that it 'destroyeth
the prison of hell, and maketh weak and feeble all the strengths
of the devils, and restoreth the gifts of the Holy Ghost and of all
good virtues, and cleanseth the soul of sin, and delivereth it
from the pain of hell, and from the company of the devil, and
from the servage [slavery] of sin, and restoreth it to all goods
spiritual, and to the company and communion of Holy Church.'
He who should set his intent to these things, would no longer be
inclined to sin, but would give his heart and body to the service
of Jesus Christ, and thereof do him homage. 'For, certes, our
Lord Jesus Christ hath spared us so benignly in our follies, that
if he had not pity on man's soul, a sorry song might we all sing.'

The Second Part of the Parson's Tale or Treatise opens with an
explanation of what is confession - which is termed 'the
second part of penitence, that is, sign of contrition;' whether it
ought needs be done or not; and what things be convenable to
true confession. Confession is true shewing of sins to the priest,
without excusing, hiding, or forwrapping [disguising] of
anything, and without vaunting of good works. 'Also, it is
necessary to understand whence that sins spring, and how they
increase, and which they be.' From Adam we took original sin;
'from him fleshly descended be we all, and engendered of vile
and corrupt matter;' and the penalty of Adam's transgression
dwelleth with us as to temptation, which penalty is called
concupiscence. 'This concupiscence, when it is wrongfully
disposed or ordained in a man, it maketh him covet, by covetise
of flesh, fleshly sin by sight of his eyes, as to earthly things, and
also covetise of highness by pride of heart.' The Parson
proceeds to shew how man is tempted in his flesh to sin; how,
after his natural concupiscence, comes suggestion of the devil,
that is to say the devil's bellows, with which he bloweth in man
the fire of con cupiscence; and how man then bethinketh him
whether he will do or no the thing to which he is tempted. If he
flame up into pleasure at the thought, and give way, then is he
all dead in soul; 'and thus is sin accomplished, by temptation, by
delight, and by consenting; and then is the sin actual.' Sin is
either venial, or deadly; deadly, when a man loves any creature
more than Jesus Christ our Creator, venial, if he love Jesus
Christ less than he ought. Venial sins diminish man's love to
God more and more, and may in this wise skip into deadly sin;
for many small make a great. 'And hearken this example: A
great wave of the sea cometh sometimes with so great a
violence, that it drencheth [causes to sink] the ship: and the
same harm do sometimes the small drops, of water that enter
through a little crevice in the thurrok [hold, bilge], and in the
bottom of the ship, if men be so negligent that they discharge
them not betimes. And therefore, although there be difference
betwixt these two causes of drenching, algates [in any case] the
ship is dreint [sunk]. Right so fareth it sometimes of deadly sin,'
and of venial sins when they multiply in a man so greatly as to
make him love worldly things more than God. The Parson then
enumerates specially a number of sins which many a man
peradventure deems no sins, and confesses them not, and yet
nevertheless they are truly sins: - ]

This is to say, at every time that a man eateth and drinketh more
than sufficeth to the sustenance of his body, in certain he doth
sin; eke when he speaketh more than it needeth, he doth sin; eke
when he heareth not benignly the complaint of the poor; eke
when he is in health of body, and will not fast when other folk
fast, without cause reasonable; eke when he sleepeth more than
needeth, or when he cometh by that occasion too late to church,
or to other works of charity; eke when he useth his wife without
sovereign desire of engendrure, to the honour of God, or for the
intent to yield his wife his debt of his body; eke when he will not
visit the sick, or the prisoner, if he may; eke if he love wife, or
child, or other worldly thing, more than reason requireth; eke if
he flatter or blandish more than he ought for any necessity; eke
if he minish or withdraw the alms of the poor; eke if he apparail
[prepare] his meat more deliciously than need is, or eat it too
hastily by likerousness [gluttony]; eke if he talk vanities in the
church, or at God's service, or that he be a talker of idle words
of folly or villainy, for he shall yield account of them at the day
of doom; eke when he behighteth [promiseth] or assureth to do
things that he may not perform; eke when that by lightness of
folly he missayeth or scorneth his neighbour; eke when he hath
any wicked suspicion of thing, that he wot of it no
soothfastness: these things, and more without number, be sins,
as saith Saint Augustine.

[No earthly man may eschew all venial sins; yet may he refrain
him, by the burning love that he hath to our Lord Jesus Christ,
and by prayer and confession, and other good works, so that it
shall but little grieve. 'Furthermore, men may also refrain and
put away venial sin, by receiving worthily the precious body of
Jesus Christ; by receiving eke of holy water; by alms-deed; by
general confession of Confiteor at mass, and at prime, and at
compline [evening service]; and by blessing of bishops and
priests, and by other good works.' The Parson then proceeds to
weightier matters:- ]

Now it is behovely [profitable, necessary] to tell which be
deadly sins, that is to say, chieftains of sins; forasmuch as all
they run in one leash, but in diverse manners. Now be they
called chieftains, forasmuch as they be chief, and of them spring
all other sins. The root of these sins, then, is pride, the general
root of all harms. For of this root spring certain branches: as ire,
envy, accidie or sloth, avarice or covetousness (to common
understanding), gluttony, and lechery: and each of these sins
hath his branches and his twigs, as shall be declared in their
chapters following. And though so be, that no man can tell
utterly the number of the twigs, and of the harms that come of
pride, yet will I shew a part of them, as ye shall understand.
There is inobedience, vaunting, hypocrisy, despite, arrogance,
impudence, swelling of hearte, insolence, elation, impatience,
strife, contumacy, presumption, irreverence, pertinacity, vain-
glory and many another twig that I cannot tell nor declare. . . .]

And yet [moreover] there is a privy species of pride that waiteth
first to be saluted ere he will salute, all [although] be he less
worthy than that other is; and eke he waiteth [expecteth] or
desireth to sit or to go above him in the way, or kiss the pax,
or be incensed, or go to offering before his neighbour, and
such semblable [like] things, against his duty peradventure, but
that he hath his heart and his intent in such a proud desire to be
magnified and honoured before the people. Now be there two
manner of prides; the one of them is within the heart of a man,
and the other is without. Of which soothly these foresaid things,
and more than I have said, appertain to pride that is within the
heart of a man and there be other species of pride that be
without: but nevertheless, the one of these species of pride is
sign of the other, right as the gay levesell [bush] at the tavern is
sign of the wine that is in the cellar. And this is in many things:
as in speech and countenance, and outrageous array of clothing;
for certes, if there had been no sin in clothing, Christ would not
so soon have noted and spoken of the clothing of that rich man
in the gospel. And Saint Gregory saith, that precious clothing is
culpable for the dearth [dearness] of it, and for its softness, and
for its strangeness and disguising, and for the superfluity or for
the inordinate scantness of it; alas! may not a man see in our
days the sinful costly array of clothing, and namely [specially] in
too much superfluity, or else in too disordinate scantness? As to
the first sin, in superfluity of clothing, which that maketh it so
dear, to the harm of the people, not only the cost of the
embroidering, the disguising, indenting or barring, ounding,
paling, winding, or banding, and semblable [similar] waste
of cloth in vanity; but there is also the costly furring [lining or
edging with fur] in their gowns, so much punching of chisels to
make holes, so much dagging [cutting] of shears, with the
superfluity in length of the foresaid gowns, trailing in the dung
and in the mire, on horse and eke on foot, as well of man as of
woman, that all that trailing is verily (as in effect) wasted,
consumed, threadbare, and rotten with dung, rather than it is
given to the poor, to great damage of the foresaid poor folk,
and that in sundry wise: this is to say, the more that cloth is
wasted, the more must it cost to the poor people for the
scarceness; and furthermore, if so be that they would give such
punched and dagged clothing to the poor people, it is not
convenient to wear for their estate, nor sufficient to boot [help,
remedy] their necessity, to keep them from the distemperance
[inclemency] of the firmament. Upon the other side, to speak of
the horrible disordinate scantness of clothing, as be these cutted
slops or hanselines [breeches] , that through their shortness
cover not the shameful member of man, to wicked intent alas!
some of them shew the boss and the shape of the horrible
swollen members, that seem like to the malady of hernia, in the
wrapping of their hosen, and eke the buttocks of them, that fare
as it were the hinder part of a she-ape in the full of the moon.
And more over the wretched swollen members that they shew
through disguising, in departing [dividing] of their hosen in
white and red, seemeth that half their shameful privy members
were flain [flayed]. And if so be that they depart their hosen in
other colours, as is white and blue, or white and black, or black
and red, and so forth; then seemeth it, by variance of colour,
that the half part of their privy members be corrupt by the fire
of Saint Anthony, or by canker, or other such mischance. And
of the hinder part of their buttocks it is full horrible to see, for
certes, in that part of their body where they purge their stinking
ordure, that foul part shew they to the people proudly in despite
of honesty [decency], which honesty Jesus Christ and his friends
observed to shew in his life. Now as of the outrageous array of
women, God wot, that though the visages of some of them
seem full chaste and debonair [gentle], yet notify they, in their
array of attire, likerousness and pride. I say not that honesty
[reasonable and appropriate style] in clothing of man or woman
unconvenable but, certes, the superfluity or disordinate scarcity
of clothing is reprovable. Also the sin of their ornament, or of
apparel, as in things that appertain to riding, as in too many
delicate horses, that be holden for delight, that be so fair, fat,
and costly; and also in many a vicious knave, [servant] that is
sustained because of them; in curious harness, as in saddles,
cruppers, peytrels, [breast-plates] and bridles, covered with
precious cloth and rich bars and plates of gold and silver. For
which God saith by Zechariah the prophet, 'I will confound the
riders of such horses.' These folk take little regard of the riding
of God's Son of heaven, and of his harness, when he rode upon
an ass, and had no other harness but the poor clothes of his
disciples; nor we read not that ever he rode on any other beast.
I speak this for the sin of superfluity, and not for reasonable
honesty [seemliness], when reason it requireth. And moreover,
certes, pride is greatly notified in holding of great meinie
[retinue of servants], when they be of little profit or of right no
profit, and namely [especially] when that meinie is felonous
[violent ] and damageous [harmful] to the people by hardiness
[arrogance] of high lordship, or by way of office; for certes,
such lords sell then their lordship to the devil of hell, when they
sustain the wickedness of their meinie. Or else, when these folk
of low degree, as they that hold hostelries, sustain theft of their
hostellers, and that is in many manner of deceits: that manner of
folk be the flies that follow the honey, or else the hounds that
follow the carrion. Such foresaid folk strangle spiritually their
lordships; for which thus saith David the prophet, 'Wicked
death may come unto these lordships, and God give that they
may descend into hell adown; for in their houses is iniquity and
shrewedness, [impiety] and not God of heaven.' And certes, but
if [unless] they do amendment, right as God gave his benison
[blessing] to Laban by the service of Jacob, and to Pharaoh by
the service of Joseph; right so God will give his malison
[condemnation] to such lordships as sustain the wickedness of
their servants, but [unless] they come to amendment. Pride of
the table apaireth [worketh harm] eke full oft; for, certes, rich
men be called to feasts, and poor folk be put away and rebuked;
also in excess of divers meats and drinks, and namely [specially]
such manner bake-meats and dish-meats burning of wild fire,
and painted and castled with paper, and semblable [similar]
waste, so that it is abuse to think. And eke in too great
preciousness of vessel, [plate] and curiosity of minstrelsy, by
which a man is stirred more to the delights of luxury, if so be
that he set his heart the less upon our Lord Jesus Christ, certain
it is a sin; and certainly the delights might be so great in this
case, that a man might lightly [easily] fall by them into deadly
sin.

[The sins that arise of pride advisedly and habitually are deadly;
those that arise by frailty unadvised suddenly, and suddenly
withdraw again, though grievous, are not deadly. Pride itself
springs sometimes of the goods of nature, sometimes of the
goods of fortune, sometimes of the goods of grace; but the
Parson, enumerating and examining all these in turn, points out
how little security they possess and how little ground for pride
they furnish, and goes on to enforce the remedy against pride -
which is humility or meekness, a virtue through which a man
hath true knowledge of himself, and holdeth no high esteem of
himself in regard of his deserts, considering ever his frailty.]

Now be there three manners [kinds] of humility; as humility in
heart, and another in the mouth, and the third in works. The
humility in the heart is in four manners: the one is, when a man
holdeth himself as nought worth before God of heaven; the
second is, when he despiseth no other man; the third is, when he
recketh not though men hold him nought worth; the fourth is,
when he is not sorry of his humiliation. Also the humility of
mouth is in four things: in temperate speech; in humility of
speech; and when he confesseth with his own mouth that he is
such as he thinketh that he is in his heart; another is, when he
praiseth the bounte [goodness] of another man and nothing
thereof diminisheth. Humility eke in works is in four manners:
the first is, when he putteth other men before him; the second is,
to choose the lowest place of all; the third is, gladly to assent to
good counsel; the fourth is, to stand gladly by the award
[judgment] of his sovereign, or of him that is higher in degree:
certain this is a great work of humility.

[The Parson proceeds to treat of the other cardinal sins, and
their remedies: (2.) Envy, with its remedy, the love of God
principally and of our neighbours as ourselves: (3.) Anger, with
all its fruits in revenge, rancour, hate, discord, manslaughter,
blasphemy, swearing, falsehood, flattery, chiding and reproving,
scorning, treachery, sowing of strife, doubleness of tongue,
betraying of counsel to a man's disgrace, menacing, idle words,
jangling, japery or buffoonery, &c. - and its remedy in the
virtues called mansuetude, debonairte, or gentleness, and
patience or sufferance: (4.) Sloth, or 'Accidie,' which comes
after the sin of Anger, because Envy blinds the eyes of a man,
and Anger troubleth a man, and Sloth maketh him heavy,
thoughtful, and peevish. It is opposed to every estate of man -
as unfallen, and held to work in praising and adoring God; as
sinful, and held to labour in praying for deliverance from sin;
and as in the state of grace, and held to works of penitence. It
resembles the heavy and sluggish condition of those in hell; it
will suffer no hardness and no penance; it prevents any
beginning of good works; it causes despair of God's mercy,
which is the sin against the Holy Ghost; it induces somnolency
and neglect of communion in prayer with God; and it breeds
negligence or recklessness, that cares for nothing, and is the
nurse of all mischiefs, if ignorance is their mother. Against
Sloth, and these and other branches and fruits of it, the remedy
lies in the virtue of fortitude or strength, in its various species of
magnanimity or great courage; faith and hope in God and his
saints; surety or sickerness, when a man fears nothing that can
oppose the good works he has under taken; magnificence, when
he carries out great works of goodness begun; constancy or
stableness of heart; and other incentives to energy and laborious
service: (5.) Avarice, or Covetousness, which is the root of all
harms, since its votaries are idolaters, oppressors and enslavers
of men, deceivers of their equals in business, simoniacs,
gamblers, liars, thieves, false swearers, blasphemers, murderers,
and sacrilegious. Its remedy lies in compassion and pity largely
exercised, and in reasonable liberality - for those who spend on
'fool-largesse,' or ostentation of worldly estate and luxury,
shall receive the malison [condemnation] that Christ shall give
at the day of doom to them that shall be damned: (6.) Gluttony;
- of which the Parson treats so briefly that the chapter may be
given in full: - ]

After Avarice cometh Gluttony, which is express against the
commandment of God. Gluttony is unmeasurable appetite to eat
or to drink; or else to do in aught to the unmeasurable appetite
and disordered covetousness [craving] to eat or drink. This sin
corrupted all this world, as is well shewed in the sin of Adam
and of Eve. Look also what saith Saint Paul of gluttony:
'Many,' saith he, 'go, of which I have oft said to you, and now
I say it weeping, that they be enemies of the cross of Christ, of
which the end is death, and of which their womb [stomach] is
their God and their glory;' in confusion of them that so savour
[take delight in] earthly things. He that is usant [accustomed,
addicted] to this sin of gluttony, he may no sin withstand, he
must be in servage [bondage] of all vices, for it is the devil's
hoard, [lair, lurking-place] where he hideth him in and resteth.
This sin hath many species. The first is drunkenness, that is the
horrible sepulture of man's reason: and therefore when a man is
drunken, he hath lost his reason; and this is deadly sin. But
soothly, when that a man is not wont to strong drink, and
peradventure knoweth not the strength of the drink, or hath
feebleness in his head, or hath travailed [laboured], through
which he drinketh the more, all [although] be he suddenly
caught with drink, it is no deadly sin, but venial. The second
species of gluttony is, that the spirit of a man waxeth all
troubled for drunkenness, and bereaveth a man the discretion of
his wit. The third species of gluttony is, when a man devoureth
his meat, and hath no rightful manner of eating. The fourth is,
when, through the great abundance of his meat, the humours of
his body be distempered. The fifth is, forgetfulness by too much
drinking, for which a man sometimes forgetteth by the morrow
what be did at eve. In other manner be distinct the species of
gluttony, after Saint Gregory. The first is, for to eat or drink
before time. The second is, when a man getteth him too delicate
meat or drink. The third is, when men take too much over
measure [immoderately]. The fourth is curiosity [nicety] with
great intent [application, pains] to make and apparel [prepare]
his meat. The fifth is, for to eat too greedily. These be the five
fingers of the devil's hand, by which he draweth folk to the sin.

Against gluttony the remedy is abstinence, as saith Galen; but
that I hold not meritorious, if he do it only for the health of his
body. Saint Augustine will that abstinence be done for virtue,
and with patience. Abstinence, saith he, is little worth, but if
[unless] a man have good will thereto, and but it be enforced by
patience and by charity, and that men do it for God's sake, and
in hope to have the bliss in heaven. The fellows of abstinence be
temperance, that holdeth the mean in all things; also shame, that
escheweth all dishonesty [indecency, impropriety], sufficiency,
that seeketh no rich meats nor drinks, nor doth no force of [sets
no value on] no outrageous apparelling of meat; measure
[moderation] also, that restraineth by reason the unmeasurable
appetite of eating; soberness also, that restraineth the outrage of
drink; sparing also, that restraineth the delicate ease to sit long
at meat, wherefore some folk stand of their own will to eat,
because they will eat at less leisure.

[At great length the Parson then points out the many varieties of
the sin of (7.) Lechery, and its remedy in chastity and
continence, alike in marriage and in widowhood; also in the
abstaining from all such indulgences of eating, drinking, and
sleeping as inflame the passions, and from the company of all
who may tempt to the sin. Minute guidance is given as to the
duty of confessing fully and faithfully the circumstances that
attend and may aggravate this sin; and the Treatise then passes
to the consideration of the conditions that are essential to a true
and profitable confession of sin in general. First, it must be in
sorrowful bitterness of spirit; a condition that has five signs -
shamefastness, humility in heart and outward sign, weeping with
the bodily eyes or in the heart, disregard of the shame that
might curtail or garble confession, and obedience to the penance
enjoined. Secondly, true confession must be promptly made, for
dread of death, of increase of sinfulness, of forgetfulness of
what should be confessed, of Christ's refusal to hear if it be put
off to the last day of life; and this condition has four terms; that
confession be well pondered beforehand, that the man
confessing have comprehended in his mind the number and
greatness of his sins and how long he has lain in sin, that he be
contrite for and eschew his sins, and that he fear and flee the
occasions for that sin to which he is inclined. - What follows
under this head is of some interest for the light which it throws
on the rigorous government wielded by the Romish Church in
those days -]

Also thou shalt shrive thee of all thy sins to one man, and not a
parcel [portion] to one man, and a parcel to another; that is to
understand, in intent to depart [divide] thy confession for shame
or dread; for it is but strangling of thy soul. For certes Jesus
Christ is entirely all good, in him is none imperfection, and
therefore either he forgiveth all perfectly, or else never a deal
[not at all]. I say not that if thou be assigned to thy penitencer
for a certain sin, that thou art bound to shew him all the
remnant of thy sins, of which thou hast been shriven of thy
curate, but if it like thee [unless thou be pleased] of thy
humility; this is no departing [division] of shrift. And I say not,
where I speak of division of confession, that if thou have license
to shrive thee to a discreet and an honest priest, and where thee
liketh, and by the license of thy curate, that thou mayest not
well shrive thee to him of all thy sins: but let no blot be behind,
let no sin be untold as far as thou hast remembrance. And when
thou shalt be shriven of thy curate, tell him eke all the sins that
thou hast done since thou wert last shriven. This is no wicked
intent of division of shrift. Also, very shrift [true confession]
asketh certain conditions. First, that thou shrive thee by thy
free will, not constrained, nor for shame of folk, nor for malady
[sickness], or such things: for it is reason, that he that
trespasseth by his free will, that by his free will he confess his
trespass; and that no other man tell his sin but himself; nor he
shall not nay nor deny his sin, nor wrath him against the priest
for admonishing him to leave his sin. The second condition is,
that thy shrift be lawful, that is to say, that thou that shrivest
thee, and eke the priest that heareth thy confession, be verily in
the faith of Holy Church, and that a man be not despaired of the
mercy of Jesus Christ, as Cain and Judas were. And eke a man
must accuse himself of his own trespass, and not another: but he
shall blame and wite [accuse] himself of his own malice and of
his sin, and none other: but nevertheless, if that another man be
occasion or else enticer of his sin, or the estate of the person be
such by which his sin is aggravated, or else that be may not
plainly shrive him but [unless] he tell the person with which he
hath sinned, then may he tell, so that his intent be not to
backbite the person, but only to declare his confession. Thou
shalt not eke make no leasings [falsehoods] in thy confession
for humility, peradventure, to say that thou hast committed and
done such sins of which that thou wert never guilty. For Saint
Augustine saith, 'If that thou, because of humility, makest a
leasing on thyself, though thou were not in sin before, yet art
thou then in sin through thy leasing.' Thou must also shew thy
sin by thine own proper mouth, but [unless] thou be dumb, and
not by letter; for thou that hast done the sin, thou shalt have the
shame of the confession. Thou shalt not paint thy confession
with fair and subtle words, to cover the more thy sin; for then
beguilest thou thyself, and not the priest; thou must tell it
plainly, be it never so foul nor so horrible. Thou shalt eke shrive
thee to a priest that is discreet to counsel thee; and eke thou
shalt not shrive thee for vain-glory, nor for hypocrisy, nor for
no cause but only for the doubt [fear] of Jesus' Christ and the
health of thy soul. Thou shalt not run to the priest all suddenly,
to tell him lightly thy sin, as who telleth a jape [jest] or a tale,
but advisedly and with good devotion; and generally shrive thee
oft; if thou oft fall, oft arise by confession. And though thou
shrive thee oftener than once of sin of which thou hast been
shriven, it is more merit; and, as saith Saint Augustine, thou
shalt have the more lightly [easily] release and grace of God,
both of sin and of pain. And certes, once a year at the least way,
it is lawful to be houseled, for soothly once a year all
things in the earth renovelen [renew themselves].

[Here ends the Second Part of the Treatise; the Third Part,
which contains the practical application of the whole, follows
entire, along with the remarkable 'Prayer of Chaucer,' as it
stands in the Harleian Manuscript:-]

De Tertia Parte Poenitentiae. [Of the third part of penitence]

Now have I told you of very [true] confession, that is the
second part of penitence: The third part of penitence is
satisfaction, and that standeth generally in almsdeed and bodily
pain. Now be there three manner of almsdeed: contrition of
heart, where a man offereth himself to God; the second is, to
have pity of the default of his neighbour; the third is, in giving
of good counsel and comfort, ghostly and bodily, where men
have need, and namely [specially] sustenance of man's food.
And take keep [heed] that a man hath need of these things
generally; he hath need of food, of clothing, and of herberow
[lodging], he hath need of charitable counsel and visiting in
prison and malady, and sepulture of his dead body. And if thou
mayest not visit the needful with thy person, visit them by thy
message and by thy gifts. These be generally alms or works of
charity of them that have temporal riches or discretion in
counselling. Of these works shalt thou hear at the day of doom.
This alms shouldest thou do of thine own proper things, and
hastily [promptly], and privily [secretly] if thou mayest; but
nevertheless, if thou mayest not do it privily, thou shalt not
forbear to do alms, though men see it, so that it be not done for
thank of the world, but only for thank of Jesus Christ. For, as
witnesseth Saint Matthew, chap. v., 'A city may not be hid that
is set on a mountain, nor men light not a lantern and put it
under a bushel, but men set it on a candlestick, to light the men
in the house; right so shall your light lighten before men, that
they may see your good works, and glorify your Father that is
in heaven.'

Now as to speak of bodily pain, it is in prayer, in wakings,
[watchings] in fastings, and in virtuous teachings. Of orisons ye
shall understand, that orisons or prayers is to say a piteous will
of heart, that redresseth it in God, and expresseth it by word
outward, to remove harms, and to have things spiritual and
durable, and sometimes temporal things. Of which orisons,
certes in the orison of the Pater noster hath our Lord Jesus
Christ enclosed most things. Certes, it is privileged of three
things in its dignity, for which it is more digne [worthy] than
any other prayer: for Jesus Christ himself made it: and it is
short, for [in order] it should be coude the more lightly, [be
more easily conned or learned] and to withhold [retain] it the
more easy in heart, and help himself the oftener with this orison;
and for a man should be the less weary to say it; and for a man
may not excuse him to learn it, it is so short and so easy: and
for it comprehendeth in itself all good prayers. The exposition
of this holy prayer, that is so excellent and so digne, I betake
[commit] to these masters of theology; save thus much will I
say, when thou prayest that God should forgive thee thy guilts,
as thou forgivest them that they guilt to thee, be full well ware
that thou be not out of charity. This holy orison aminisheth
[lesseneth] eke venial sin, and therefore it appertaineth specially
to penitence. This prayer must be truly said, and in very faith,
and that men pray to God ordinately, discreetly, and devoutly;
and always a man shall put his will to be subject to the will of
God. This orison must eke be said with great humbleness and
full pure, and honestly, and not to the annoyance of any man or
woman. It must eke be continued with the works of charity. It
availeth against the vices of the soul; for, assaith Saint Jerome,
by fasting be saved the vices of the flesh, and by prayer the
vices of the soul

After this thou shalt understand, that bodily pain stands in
waking [watching]. For Jesus Christ saith 'Wake and pray, that
ye enter not into temptation.' Ye shall understand also, that
fasting stands in three things: in forbearing of bodily meat and
drink, and in forbearing of worldly jollity, and in forbearing of
deadly sin; this is to say, that a man shall keep him from deadly
sin in all that he may. And thou shalt understand eke, that God
ordained fasting; and to fasting appertain four things: largeness
[generosity] to poor folk; gladness of heart spiritual; not to be
angry nor annoyed nor grudge [murmur] for he fasteth; and also
reasonable hour for to eat by measure; that is to say, a man
should not eat in untime [out of time], nor sit the longer at his
meal for [because] he fasteth. Then shalt thou understand, that
bodily pain standeth in discipline, or teaching, by word, or by
writing, or by ensample. Also in wearing of hairs [haircloth] or
of stamin [coarse hempen cloth], or of habergeons [mail-shirts]
on their naked flesh for Christ's sake; but ware thee well
that such manner penance of thy flesh make not thine heart
bitter or angry, nor annoyed of thyself; for better is to cast away
thine hair than to cast away the sweetness of our Lord Jesus
Christ. And therefore saith Saint Paul, 'Clothe you, as they that
be chosen of God in heart, of misericorde [with compassion],
debonairte [gentleness], sufferance [patience], and such manner
of clothing,' of which Jesus Christ is more apaid [better
pleased] than of hairs or of hauberks. Then is discipline eke in
knocking of thy breast, in scourging with yards [rods], in
kneelings, in tribulations, in suffering patiently wrongs that be
done to him, and eke in patient sufferance of maladies, or losing
of worldly catel [chattels], or of wife, or of child, or of other
friends.

Then shalt thou understand which things disturb penance, and
this is in four things; that is dread, shame, hope, and wanhope,
that is, desperation. And for to speak first of dread, for which
he weeneth that he may suffer no penance, thereagainst is
remedy for to think that bodily penance is but short and little at
the regard of [in comparison with] the pain of hell, that is so
cruel and so long, that it lasteth without end. Now against the
shame that a man hath to shrive him, and namely [specially]
these hypocrites, that would be holden so perfect, that they
have no need to shrive them; against that shame should a man
think, that by way of reason he that hath not been ashamed to
do foul things, certes he ought not to be ashamed to do fair
things, and that is confession. A man should eke think, that God
seeth and knoweth all thy thoughts, and all thy works; to him
may nothing be hid nor covered. Men should eke remember
them of the shame that is to come at the day of doom, to them
that be not penitent and shriven in this present life; for all the
creatures in heaven, and in earth, and in hell, shall see apertly
[openly] all that he hideth in this world.

Now for to speak of them that be so negligent and slow to
shrive them; that stands in two manners. The one is, that he
hopeth to live long, and to purchase [acquire] much riches for
his delight, and then he will shrive him: and, as he sayeth, he
may, as him seemeth, timely enough come to shrift: another is,
the surquedrie [presumption ] that he hath in Christ's
mercy. Against the first vice, he shall think that our life is in no
sickerness, [security] and eke that all the riches in this world be
in adventure, and pass as a shadow on the wall; and, as saith St
Gregory, that it appertaineth to the great righteousness of God,
that never shall the pain stint [cease] of them, that never would
withdraw them from sin, their thanks [with their goodwill], but
aye continue in sin; for that perpetual will to do sin shall they
have perpetual pain. Wanhope [despair] is in two manners [of
two kinds]. The first wanhope is, in the mercy of God: the other
is, that they think they might not long persevere in goodness.
The first wanhope cometh of that he deemeth that he sinned so
highly and so oft, and so long hath lain in sin, that he shall not
be saved. Certes against that cursed wanhope should he think,
that the passion of Jesus Christ is more strong for to unbind,
than sin is strong for to bind. Against the second wanhope he
shall think, that as oft as he falleth, he may arise again by
penitence; and though he never so long hath lain in sin, the
mercy of Christ is always ready to receive him to mercy.
Against the wanhope that he thinketh he should not long
persevere in goodness, he shall think that the feebleness of the
devil may nothing do, but [unless] men will suffer him; and eke
he shall have strength of the help of God, and of all Holy
Church, and of the protection of angels, if him list.

Then shall men understand, what is the fruit of penance; and
after the word of Jesus Christ, it is the endless bliss of heaven,
where joy hath no contrariety of woe nor of penance nor
grievance; there all harms be passed of this present life; there as
is the sickerness [security] from the pain of hell; there as is the
blissful company, that rejoice them evermore each of the other's
joy; there as the body of man, that whilom was foul and dark, is
more clear than the sun; there as the body of man that whilom
was sick and frail, feeble and mortal, is immortal, and so strong
and so whole, that there may nothing apair [impair, injure] it;
there is neither hunger, nor thirst, nor cold, but every soul
replenished with the sight of the perfect knowing of God. This
blissful regne [kingdom] may men purchase by poverty spiritual,
and the glory by lowliness, the plenty of joy by hunger and
thirst, the rest by travail, and the life by death and mortification
of sin; to which life He us bring, that bought us with his
precious blood! Amen.

poem by Geoffrey Chaucer
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The Amber Whale

WE were down in the Indian Ocean, after sperm, and three years out;
The last six months in the tropics, and looking in vain for a spout,—
Five men up on the royal yards, weary of straining their sight;
And every day like its brother,—just morning and noon and night—
Nothing to break the sameness: water and wind and sun
Motionless, gentle, and blazing,—never a change in one.
Every day like its brother: when the noonday eight-bells came,
'Twas like yesterday; and we seemed to know that to-morrow would be the same.
The foremast hands had a lazy time: there was never a thing to do;
The ship was painted, tarred down, and scraped; and the mates had nothing new.
We'd worked at sinnet and ratline till there wasn't a yarn to use,
And all we could do was watch and pray for a sperm whale's spout—or news.
It was whaler's luck of the vilest sort; and, though many a volunteer
Spent his watch below on the look-out, never a whale came near,—
At least of the kind we wanted: there were lots of whales of a sort,—
Killers and finbacks, and such like, as if they enjoyed the sport
Of seeing a whale-ship idle; but we never lowered a boat
For less than a blackfish, —there's no oil in a killer's or finback's coat.
There was rich reward for the look-out men,—tobacco for even a sail,
And a barrel of oil for the lucky dog who'd be first to 'raise' a whale.
The crew was a mixture from every land, and many a tongue they spoke;
And when they sat in the fo'castle, enjoying an evening smoke,
There were tales told, youngster, would make you stare—stories of countless shoals
Of devil-fish in the Pacific and right-whales away at the Poles.
There was one of these fo'castle yarns that we always loved to hear,—
Kanaka and Maori and Yankee; all lent an eager ear
To that strange old tale that was always new,—the wonderful treasure-tale
Of an old Down-Eastern harpooneer who had struck an Amber Whale!
Ay, that was a tale worth hearing, lad: if 'twas true we couldn't say,
Or if 'twas a yarn old Mat had spun to while the time away.

'It's just fifteen years ago,' said Mat, 'since I shipped as harpooneer
On board a bark in New Bedford, and came cruising somewhere near
To this whaling-ground we're cruising now; but whales were plenty then,
And not like now, when we scarce get oil to pay for the ship and men.
There were none of these oil wells running then,—at least, what shore folk term
An oil well in Pennsylvania,—but sulphur-bottom and sperm
Were plenty as frogs in a mud-hole, and all of 'em big whales, too;
One hundred barrels for sperm-whales; and for sulphur-bottom, two.
You couldn't pick out a small one: the littlest calf or cow
Had a sight more oil than the big bull whales we think so much of now.
We were more to the east, off Java Straits, a little below the mouth,—
A hundred and five to the east'ard and nine degrees to the south;
And that was as good a whaling-ground for middling-sized, handy whales
As any in all the ocean; and 'twas always white with sails
From Scotland and Hull and New England,—for the whales were thick as frogs,
And 'twas little trouble to kill 'em then, for they lay as quiet as logs.
And every night we'd go visiting the other whale-ships 'round,
Or p'r'aps we'd strike on a Dutchman, calmed off the Straits, and bound
To Singapore or Batavia, with plenty of schnapps to sell
For a few whale's teeth or a gallon of oil, and the latest news to tell.
And in every ship of that whaling fleet was one wonderful story told,—
How an Amber Whale had been seen that year that was worth a mint of gold.
And one man—mate of a Scotchman—said he'd seen, away to the west,
A big school of sperm, and one whale's spout was twice as high as the rest;
And we knew that that was the Amber Whale, for we'd often heard before
That his spout was twice as thick as the rest, and a hundred feet high or more.
And often, when the look-out cried, 'He blows!' the very hail
Thrilled every heart with the greed of gold,—for we thought of the Amber Whale.

'But never a sight of his spout we saw till the season there went round,
And the ships ran down to the south'ard to another whaling-ground.
We stayed to the last off Java, and then we ran to the west,
To get our recruits at Mauritius, and give the crew a rest.
Five days we ran in the trade winds, and the boys were beginning to talk
Of their time ashore, and whether they'd have a donkey-ride or a walk,
And whether they'd spend their money in wine, bananas, or pearls,
Or drive to the sugar plantations to dance with the Creole girls.
But they soon got something to talk about. Five days we ran west-sou'-west,
But the sixth day's log-book entry was a change from all the rest;
For that was the day the mast-head men made every face turn pale,
With the cry that we all had dreamt about,—'He Blows! The Amber Whale!'
And every man was motionless, and every speaker's lip
Just stopped as it was, with the word half-said: there wasn't a Sound in the ship
Till the Captain hailed the masthead, 'Whereaway is the whale you see?'
And the cry came down again, 'He blows! about four points on our lee,
And three miles off, sir,—there he blows! he's going to leeward fast!'
And then we sprang to the rigging, and saw the great whale at last!

'Ah! shipmates, that was a sight to see: the water was smooth as a lake,
And there was the monster rolling, with a school of whales in his wake.
They looked like pilot-fish round a shark, as if they were keeping guard;
And, shipmates, the spout of that Amber Whale was high as a sky-sail yard.
There was never a ship's crew worked so quick as our whalemen worked that day,—
When the captain shouted,' Swing the boats, and be ready to lower away!'
Then, 'A pull on the weather-braces, men! let her head fall off three points!'
And off she swung, with a quarter-breeze straining the old ship's joints.
The men came down from the mastheads; and the boat's crews stood on the rail,
Stowing the lines and irons, and fixing paddles and sail.
And when all was ready we leant on the boats and looked at the Amber's spout,
That went up like a monster fountain, with a sort of a rumbling shout,
Like a thousand railroad engines puffing away their smoke.
He was just like a frigate's hull capsized, and the swaying water broke
Against the sides of the great stiff whale: he was steering south-by-west, —
For the Cape, no doubt, for a whale can shape a course as well as the best.
We soon got close as was right to go; for the school might hear a hail,
Or see the bark, and that was the last of our Bank-of-England Whale.
'Let her luff,' said the Old Man, gently. 'Now, lower away, my boys,
And pull for a mile, then paddle,—and mind that you make no noise.'

'A minute more, and the boats were down; and out from the hull of the bark
They shot with a nervous sweep of the oars, like dolphins away from a shark.
Each officer stood in the stern, and watched, as he held the steering oar,
And the crews bent down to their pulling as they never pulled before.

'Our Mate was as thorough a whaleman as I ever met afloat;
And I was his harpooneer that day, and sat in the bow of the boat.
His eyes were set on the whales ahead, and he spoke in a low, deep tone,
And told the men to be steady and cool, and the whale was all our own.
And steady and cool they proved to be: you could read it in every face,
And in every straining muscle, that they meant to win that race.
'Bend to it, boys, for a few strokes more,—bend to it steady and long!
Now, in with your oars, and paddles out,—all together, and strong!'
Then we turned and sat on the gunwale, with our faces to the bow;
And the whales were right ahead,—no more than four ships' lengths off now.
There were five of 'em, hundred-barrelers, like guards round the Amber Whale.
And to strike him we'd have to risk being stove by crossing a sweeping tail;
But the prize and the risk were equal. 'Mat,' now whispers the Mate,
'Are your irons ready?' 'Ay, ay, sir.' 'Stand up, then, steady, and wait
Till I give the word, then let 'em fly, and hit him below the fin
As he rolls to wind'ard. Start her, boys! now's the time to slide her in!
Hurrah! that fluke just missed us. Mind, as soon as the iron's fast,
Be ready to back your paddles,—now in for it, boys, at last.
Heave! Again!'

'And two irons flew: the first one sank in the joint,
'Tween the head and hump,—in the muscle; but the second had its point
Turned off by striking the amber case, coming out again like a bow,
And the monster carcass quivered, and rolled with pain from the first deep blow.
Then he lashed the sea with his terrible flukes, and showed us many a sign
That his rage was roused. 'Lay off,' roared the Mate, ' and all keep clear of the line!'
And that was a timely warning, for the whale made an awful breach
Right out of the sea; and 'twas well for us that the boat was beyond the reach
Of his sweeping flukes, as he milled around, and made for the Captain's boat,
That was right astern. And, shipmates, then my heart swelled up in my throat
At the sight I saw: the Amber Whale was lashing the sea with rage,
And two of his hundred-barrel guards were ready now to engage
In a bloody fight, and with open jaws they came to their masters aid.
Then we knew the Captain's boat was doomed; but the crew were no whit afraid,—
They were brave New England whalemen,—and we saw the harpooneer
Stand up to send in his irons, as soon as the whales came near.
Then we heard the Captain's order, 'Heave!' and saw the harpoon fly,
As the whales closed in with their open jaws: a shock, and a stifled cry
Was all that we heard; then we looked to see if the crew were still afloat,—
But nothing was there save a dull red patch, and the boards of the shattered boat!

'But that was no time for mourning words: the other two boats came in,
And one got fast on the quarter, and one aft the starboard fin
Of the Amber Whale. For a minute he paused, as if he were in doubt
As to whether 'twas best to run or fight. 'Lay on!' the Mate roared out,
‘And I'll give him a lance!' The boat shot in; and the Mate, when he saw his chance
Of sending it home to the vitals, four times he buried his lance.
A minute more, and a cheer went up, when we saw that his aim was good;
For the lance had struck in a life-spot, and the whale was spouting blood!
But now came the time of danger, for the school of whales around
Had aired their flukes, and the cry was raised, 'Look out! they're going to sound!'
And down they went with a sudden plunge, the Amber Whale the last,
While the lines ran smoking out of the tubs, he went to the deep so fast.
Before you could count your fingers, a hundred fathoms were out;
And then he stopped, for a wounded whale must come to the top and spout.
We hauled slack line as we felt him rise; and when he came up alone,
And spouted thick blood; we cheered again, for we knew he was all our own.
He was frightened now, and his fight was gone,—right round and round he spun,
As if he was trying to sight the boats, or find the best side to run.
But that was the minute for us to work: the boats hauled in their slack,
And bent on the drag-tubs over the stern to tire and hold him back.
The bark was five miles to wind'ard, and the mate gave a troubled glance
At the sinking sun, and muttered, 'Boys, we must give him another lance,
Or he'll run till night; and, if he should head to windward in the dark,
We'll be forced to cut loose and leave him, or else lose run of the bark.
'So we hauled in close, two boats at once, but only frightened the whale;
And, like a hound that was badly whipped, he turned and showed his tail,
With his head right dead to wind'ard; then as straight and as swift he sped
As a hungry shark for a swimming prey; and, bending over his head,
Like a mighty plume, went his bloody spout. Ah, shipmates, that was a sight
Worth a life at sea to witness! In his wake the sea was white
As you've seen it after a steamer's screw, churning up like foaming yeast;
And the boats went hissing along at the rate of twenty knots at least.
With the water flush with the gunwhale, and the oars were all apeak,
While the crews sat silent and quiet, watching the long, white streak
That was traced by the line of our passage. We hailed the bark as we passed,
And told them to keep a sharp look-out from the head of every mast;
'And if we're not back by sundown,' cried the Mate, 'you keep a light
At the royal cross-trees. If he dies, we may stick to the whale all night.'

'And past we swept with our oars apeak, and waved oar hands to the hail
Of the wondering men on the taffrail, who were watching our Amber Whale
As he surged ahead, just as if he thought he could tire his enemies out;
I was almost sorrowful, shipmates, to see after each red spout
That the great whale's strength was failing: the sweep of his flukes grew slow,
Till at sundown he made about four knots, and his spout was weak and low.
Then said the Mate to his boat's crew: 'Boys, the vessel is out of sight
To the leeward: now, shall we cut the line, or stick to the whale all night?'
'We'll stick to the whale!' cried every man. 'Let the other boats go back
To the vessel and beat to wind'ard, as well as they can, in our track.'
It was done as they said: the lines were cut, and the crews cried out, 'Good speed!'
As we swept along in the darkness, in the wake of our monster steed,
That went plunging on, with the dogged hope that he'd fire his enemies still,—
But even the strength of an Amber Whale must break before human will.
By little and little his power had failed as he spouted his blood away,
Till at midnight the rising moon shone down on the great fish as he lay
Just moving his flukes; but at length he stopped, and raising his square, black head
As high as the topmast cross-trees, swung round and fell over—dead!

'And then rose a shout of triumph,—a shout that was more like a curse
Than an honest cheer; but, shipmates, the thought In our hearts was worse,
And 'twas punished with bitter suffering. We claimed the whale as our own,
And said that the crew should have no share of the wealth that was ours alone.
We said to each other: We want their help till we get the whale aboard,
So we'll let 'em think that- they'll have a share till we get the Amber stored,
And then we'll pay them their wages, and send them ashore—or afloat,
If they show their temper. Ah! shipmates, no wonder 'twas that boat
And its selfish crew were cursed that night. Next day we saw no sail,
But the wind and sea were rising. Still, we held to the drifting whale,—
And a dead whale drifts to windward,—going farther away from the ship,
Without water, or bread, or courage to pray with heart or lip
That had planned and spoken the treachery. The wind blew into a gale,
And it screamed like mocking laughter round our boat and the Amber Whale.

'That night fell dark on the starving crew, and a hurricane blew next day;
Then we cut the line, and we cursed the prize as it drifted fast away,
As if some power under the waves were towing it out of sight;
And there we were, without help or hope, dreading the coming night.
Three days that hurricane lasted. When it passed, two men were dead;
And the strongest one of the living had not strength to raise his head,
When his dreaming swoon was broken by the sound of a cheery hail,
And he saw a shadow fall on the boat,—it fell from the old bark's sail!
And when he heard their kindly words, you'd think he should have smiled
With joy at his deliverance; but he cried like a little child,
And hid his face in his poor weak hands,—for he thought of the selfish plan,—
And he prayed to God to forgive them all. And, shipmates, I am the man! —
The only one of the sinful crew that ever beheld his home;
For before the cruise was over, all the rest were under the foam.
It's just fifteen years gone, shipmates,' said old Mat, ending his tale;
'And I often pray that I'll never see another Amber Whale.'

poem by John Boyle O'Reilly
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A reason to live

A man's reason to live is his very reason to die. His reason to live is his reason to sacrifice by his reason to love. His reason to love is his reason to die. If he died it would be a great sacrifice by reason of his faith. Then that reason of faith is substantiated if that love is good. Therefore his faith is purposeful.

A dangerous man has no reason to live and therefore no reason to love as all is lost. If that man has no love he has no reason for faith and he has no reason of faith because there is no love. He will give up his life easily. Look at the ones who love you and you will have the reason to live. That reason to live is what makes you believe in life. Therefore by reason of love you have faith and by reason of faith you have life. - John 17: 3

poem by Talmadge Rogalla
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A reason to live

A man's reason to live is his very reason to die. His reason to live is his reason to sacrifice by his reason to love. His reason to love is his reason to die. If he died it would be a great sacrifice by reason of his faith. Then that reason of faith is substantiated if that love is good. Therefore his faith is purposeful.

A dangerous man has no reason to live and therefore no reason to love as all is lost. If that man has no love he has no reason for faith and he has no reason of faith because there is no love. He will give up his life easily. Look at the ones who love you and you will have the reason to live. That reason to live is what makes you believe in life. Therefore by reason of love you have faith and by reason of faith you have life. - John 17: 3

poem by Talmadge Beavan
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For The One Who Would Take Man's Life In His Hands

Tiger Christ unsheathed his sword,
Threw it down, became a lamb.
Swift spat upon the species, but
Took two women to his heart.
Samson who was strong as death
Paid his strength to kiss a slut.
Othello that stiff warrior
Was broken by a woman's heart.
Troy burned for a sea-tax, also for
Possession of a charming whore.
What do all examples show?
What must the finished murderer know?

You cannot sit on bayonets,
Nor can you eat among the dead.
When all are killed, you are alone,
A vacuum comes where hate has fed.
Murder's fruit is silent stone,
The gun increases poverty.
With what do these examples shine?
The soldier turned to girls and wine.
Love is the tact of every good,
The only warmth, the only peace.

"What have I said?" asked Socrates.
"Affirmed extremes, cried yes and no,
Taken all parts, denied myself,
Praised the caress, extolled the blow,
Soldier and lover quite deranged
Until their motions are exchanged.
-What do all examples show?
What can any actor know?
The contradiction in every act,
The infinite task of the human heart."

poem by Delmore Schwartz
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Quiet Please, There's A Lady On Stage

(carole bayer-sager & peter allen)
Quiet please, there's a lady on stage
She may not be the latest rage
But she's singing and she means it
And she deserves a little silence
Quiet please, there's a woman up there
And she's been honest through her songs
Long before your consciousness was raised
Doesn't that deserve a little praise
So put your hands together and help her along
All that's left of the singer's
All that's left of the song
Stand for the ovation
And give her one last celebration
Quiet please, there's a person up there
And she's been singing of the things
That none of us could bear to hear for ourselves
Give her your respect if nothing else
Quiet please, there's a lady on stage
Conductor, turn the final page
And when it's over we can all go home
But she lives on -- on the stage alone.

song performed by Dusty Springfield
Added by Lucian Velea
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Every Little Thing She Does

Freshman year mama asked waht do you wanna
do when you get out of here.
i said well gee, i'm only 13, but i think i'd like to play my guitar
be a star
She well thats not it you got some time to go
good sense will kick in any time you know.
i'm not worried, i'm not worried
Softmore year she asked the same old thing,
my answer had remained unchanged
i saw her fidgit with her thumbs,
she said you like computers John, you like computers don't you
you see i always see with a computer you like computers
maybee you could do something with computers yea wouldn't that be nice
Junior year, its a little more tense she says,
what do you want to do with your life?
i'm not on the fence i know exactly what i am to be
and i'm only 17.
she well all i ask is that you pay attention in class,
so if you happen to xhange your mind in time you can still go
so where reputible, do us proud.
so i went down stairs and played the guitar loud.
yea and senior its the same old question
she said what you wanna do?
i said play my guitar and sing, she said theres no such thing,
she said thers no such thing

song performed by John Mayer
Added by Lucian Velea
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A Gardener-Sage

Here in the garden-bed,
Hoeing the celery,
Wonders the Lord has made
Pass ever before me.
I see the young birds build,
And swallows come and go,
And summer grow and gild,
And winter die in snow.

Many a thing I note,
And store it in my mind,
For all my ragged coat
That scarce will stop the wind.
I light my pipe and draw,
And, leaning on my spade,
I marvel with much awe
O'er all the Lord hath made.

Now, here's a curious thing:
Upon the first of March
The crow goes house-building
In the elm and in the larch.
And be it shine or snow,
Though many winds carouse,
That day the artful crow
Begins to build his house.

But then­the wonder's big !
If Sunday fell that day,
Nor straw, nor screw, nor twig,
Till Monday would he lay.
His black wings to his side,
He'd drone upon his perch,
Subdued and holy-eyed
As though he were in church.

The crow's a gentleman
Not greatly to my mind,
He'll steal what seeds he can,
And all you hide he'll find.
Yet though he's bully and sneak,
To small birds, bird of prey,
He counts the days of the week,
And keeps the Sabbath Day.

poem by Katharine Tynan
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Not Fulfilling Our Demands

Violent computer generated games,
Are being embedded in the imaginations...
Of unsuspecting children.
Just about every TV show,
Has a theme of someone getting maimed...
Or killed after being rushed to a hospital,
With a cast of overheated medical attendents.

Children today can spell corruption,
Quicker than they can spell 'biology, chemistry...
Speak correct English or do simple math.
And you've come to ask me,
Why are today's children disrespectful?
And obscene?
It couldn't be a negligent society.
No!
Let's blame all our headaches on elected leaders,
Not fulfilling our demands to suit our self righteous needs.

poem by Lawrence S. Pertillar
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Our People are Suffering Mercilessly and Dying Unnecessarily

Our people are suffering mercilessly
Every second of the day and dying sporadically
In Haiti, our people are dying unnecessarily under unstable tents
Our people are in dire need of our (your and my) Help and support
We must stop the sufferings at the door step of their port
We cannot survive without each other; let’s use our common sense
We have become too relaxed, too complacent,
Too easily satisfied; we are almost nonexistent
We know how to make better tea than any other party
Let’s start drinking good tea again
So we can be more energized and defiant facing the almighty sea
Let’s start to move again for our people in pain
Let’s defeat: ignorance, incompetence and nonchalance
We need to help and support them 101 percent
We have been sleeping and snoring
We need to wake-up; we need to shake-up our bottom
Because right now our bottom line is experiencing a phantom pain
Our people are desperate and almost insane
Under the cluttered tarps and the feeble tents, they are suffering
Believe it or not, we are their oxygen and their hope
Let’s unite, let’s help them, and let’s vote
For leaders who fight for us and our interests
Wake-up brothers, sisters and friends, open your eyes,
Wake-up, open your brain, wake-up because the pies
Are almost on your face, we must not rest
Until we reach our common goals and destination together
We need to love each other more
We need to take care of each other more
We need to help each other more
We need to fight for each other more
Haiti needs all of you
Thank you.

poem by Hebert Logerie (September 2010)
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Book Thirteenth [Imagination And Taste, How Impaired And Restored Concluded]

FROM Nature doth emotion come, and moods
Of calmness equally are Nature's gift:
This is her glory; these two attributes
Are sister horns that constitute her strength.
Hence Genius, born to thrive by interchange
Of peace and excitation, finds in her
His best and purest friend; from her receives
That energy by which he seeks the truth,
From her that happy stillness of the mind
Which fits him to receive it when unsought.

Such benefit the humblest intellects
Partake of, each in their degree; 'tis mine
To speak, what I myself have known and felt;
Smooth task! for words find easy way, inspired
By gratitude, and confidence in truth.
Long time in search of knowledge did I range
The field of human life, in heart and mind
Benighted; but, the dawn beginning now
To re-appear, 'twas proved that not in vain
I had been taught to reverence a Power
That is the visible quality and shape
And image of right reason; that matures
Her processes by steadfast laws; gives birth
To no impatient or fallacious hopes,
No heat of passion or excessive zeal,
No vain conceits; provokes to no quick turns
Of self-applauding intellect; but trains
To meekness, and exalts by humble faith;
Holds up before the mind intoxicate
With present objects, and the busy dance
Of things that pass away, a temperate show
Of objects that endure; and by this course
Disposes her, when over-fondly set
On throwing off incumbrances, to seek
In man, and in the frame of social life,
Whate'er there is desirable and good
Of kindred permanence, unchanged in form
And function, or, through strict vicissitude
Of life and death, revolving. Above all
Were re-established now those watchful thoughts
Which, seeing little worthy or sublime
In what the Historian's pen so much delights
To blazon--power and energy detached
From moral purpose--early tutored me
To look with feelings of fraternal love
Upon the unassuming things that hold
A silent station in this beauteous world.

Thus moderated, thus composed, I found
Once more in Man an object of delight,
Of pure imagination, and of love;
And, as the horizon of my mind enlarged,
Again I took the intellectual eye
For my instructor, studious more to see
Great truths, than touch and handle little ones.
Knowledge was given accordingly; my trust
Became more firm in feelings that had stood
The test of such a trial; clearer far
My sense of excellence--of right and wrong:
The promise of the present time retired
Into its true proportion; sanguine schemes,
Ambitious projects, pleased me less; I sought
For present good in life's familiar face,
And built thereon my hopes of good to come.

With settling judgments now of what would last
And what would disappear; prepared to find
Presumption, folly, madness, in the men
Who thrust themselves upon the passive world
As Rulers of the world; to see in these,
Even when the public welfare is their aim,
Plans without thought, or built on theories
Vague and unsound; and having brought the books
Of modern statists to their proper test,
Life, human life, with all its sacred claims
Of sex and age, and heaven-descended rights,
Mortal, or those beyond the reach of death;
And having thus discerned how dire a thing
Is worshipped in that idol proudly named
'The Wealth of Nations,' 'where' alone that wealth
Is lodged, and how increased; and having gained
A more judicious knowledge of the worth
And dignity of individual man,
No composition of the brain, but man
Of whom we read, the man whom we behold
With our own eyes--I could not but inquire--
Not with less interest than heretofore,
But greater, though in spirit more subdued--
Why is this glorious creature to be found
One only in ten thousand? What one is,
Why may not millions be? What bars are thrown
By Nature in the way of such a hope?
Our animal appetites and daily wants,
Are these obstructions insurmountable?
If not, then others vanish into air.
'Inspect the basis of the social pile:
Inquire,' said I, 'how much of mental power
And genuine virtue they possess who live
By bodily toil, labour exceeding far
Their due proportion, under all the weight
Of that injustice which upon ourselves
Ourselves entail.' Such estimate to frame
I chiefly looked (what need to look beyond?)
Among the natural abodes of men,
Fields with their rural works; recalled to mind
My earliest notices; with these compared
The observations made in later youth,
And to that day continued.--For, the time
Had never been when throes of mighty Nations
And the world's tumult unto me could yield,
How far soe'er transported and possessed,
Full measure of content; but still I craved
An intermingling of distinct regards
And truths of individual sympathy
Nearer ourselves. Such often might be gleaned
From the great City, else it must have proved
To me a heart-depressing wilderness;
But much was wanting: therefore did I turn
To you, ye pathways, and ye lonely roads;
Sought you enriched with everything I prized,
With human kindnesses and simple joys.

Oh! next to one dear state of bliss, vouchsafed,
Alas! to few in this untoward world,
The bliss of walking daily in life's prime
Through field or forest with the maid we love,
While yet our hearts are young, while yet we breathe
Nothing but happiness, in some lone nook,
Deep vale, or anywhere, the home of both,
From which it would be misery to stir:
Oh! next to such enjoyment of our youth,
In my esteem, next to such dear delight,
Was that of wandering on from day to day
Where I could meditate in peace, and cull
Knowledge that step by step might lead me on
To wisdom; or, as lightsome as a bird
Wafted upon the wind from distant lands,
Sing notes of greeting to strange fields or groves,
Which lacked not voice to welcome me in turn:
And, when that pleasant toil had ceased to please,
Converse with men, where if we meet a face
We almost meet a friend, on naked heaths
With long long ways before, by cottage bench,
Or well-spring where the weary traveller rests.

Who doth not love to follow with his eye
The windings of a public way? the sight,
Familiar object as it is, hath wrought
On my imagination since the morn
Of childhood, when a disappearing line,
One daily present to my eyes, that crossed
The naked summit of a far-off hill
Beyond the limits that my feet had trod,
Was like an invitation into space
Boundless, or guide into eternity.
Yes, something of the grandeur which invests
The mariner, who sails the roaring sea
Through storm and darkness, early in my mind
Surrounded, too, the wanderers of the earth;
Grandeur as much, and loveliness far more.
Awed have I been by strolling Bedlamites;
From many other uncouth vagrants (passed
In fear) have walked with quicker step; but why
Take note of this? When I began to enquire,
To watch and question those I met, and speak
Without reserve to them, the lonely roads
Were open schools in which I daily read
With most delight the passions of mankind,
Whether by words, looks, sighs, or tears, revealed;
There saw into the depth of human souls,
Souls that appear to have no depth at all
To careless eyes. And--now convinced at heart
How little those formalities, to which
With overweening trust alone we give
The name of Education, have to do
With real feeling and just sense; how vain
A correspondence with the talking world
Proves to the most; and called to make good search
If man's estate, by doom of Nature yoked
With toil, be therefore yoked with ignorance;
If virtue be indeed so hard to rear,
And intellectual strength so rare a boon--
I prized such walks still more, for there I found
Hope to my hope, and to my pleasure peace
And steadiness, and healing and repose
To every angry passion. There I heard,
From mouths of men obscure and lowly, truths
Replete with honour; sounds in unison
With loftiest promises of good and fair.

There are who think that strong affection, love
Known by whatever name, is falsely deemed
A gift, to use a term which they would use,
Of vulgar nature; that its growth requires
Retirement, leisure, language purified
By manners studied and elaborate;
That whoso feels such passion in its strength
Must live within the very light and air
Of courteous usages refined by art.
True is it, where oppression worse than death
Salutes the being at his birth, where grace
Of culture hath been utterly unknown,
And poverty and labour in excess
From day to day pre-occupy the ground
Of the affections, and to Nature's self
Oppose a deeper nature; there, indeed,
Love cannot be; nor does it thrive with ease
Among the close and overcrowded haunts
Of cities, where the human heart is sick,
And the eye feeds it not, and cannot feed.
--Yes, in those wanderings deeply did I feel
How we mislead each other; above all,
How books mislead us, seeking their reward
From judgments of the wealthy Few, who see
By artificial lights; how they debase
The Many for the pleasure of those Few;
Effeminately level down the truth
To certain general notions, for the sake
Of being understood at once, or else
Through want of better knowledge in the heads
That framed them; flattering self-conceit with words,
That, while they most ambitiously set forth
Extrinsic differences, the outward marks
Whereby society has parted man
From man, neglect the universal heart.

Here, calling up to mind what then I saw,
A youthful traveller, and see daily now
In the familiar circuit of my home,
Here might I pause, and bend in reverence
To Nature, and the power of human minds,
To men as they are men within themselves.
How oft high service is performed within,
When all the external man is rude in show,--
Not like a temple rich with pomp and gold,
But a mere mountain chapel, that protects
Its simple worshippers from sun and shower.
Of these, said I, shall be my song; of these,
If future years mature me for the task,
Will I record the praises, making verse
Deal boldly with substantial things; in truth
And sanctity of passion, speak of these,
That justice may be done, obeisance paid
Where it is due: thus haply shall I teach,
Inspire; through unadulterated ears
Pour rapture, tenderness, and hope,--my theme
No other than the very heart of man,
As found among the best of those who live--
Not unexalted by religious faith,
Nor uninformed by books, good books, though few--
In Nature's presence: thence may I select
Sorrow, that is not sorrow, but delight;
And miserable love, that is not pain
To hear of, for the glory that redounds
Therefrom to human kind, and what we are.
Be mine to follow with no timid step
Where knowledge leads me: it shall be my pride
That I have dared to tread this holy ground,
Speaking no dream, but things oracular;
Matter not lightly to be heard by those
Who to the letter of the outward promise
Do read the invisible soul; by men adroit
In speech, and for communion with the world
Accomplished; minds whose faculties are then
Most active when they are most eloquent,
And elevated most when most admired.
Men may be found of other mould than these,
Who are their own upholders, to themselves
Encouragement, and energy, and will,
Expressing liveliest thoughts in lively words
As native passion dictates. Others, too,
There are among the walks of homely life
Still higher, men for contemplation framed,
Shy, and unpractised in the strife of phrase;
Meek men, whose very souls perhaps would sink
Beneath them, summoned to such intercourse:
Theirs is the language of the heavens, the power,
The thought, the image, and the silent joy:
Words are but under-agents in their souls;
When they are grasping with their greatest strength,
They do not breathe among them: this I speak
In gratitude to God, Who feeds our hearts
For His own service; knoweth, loveth us,
When we are unregarded by the world.

Also, about this time did I receive
Convictions still more strong than heretofore,
Not only that the inner frame is good,
And graciously composed, but that, no less,
Nature for all conditions wants not power
To consecrate, if we have eyes to see,
The outside of her creatures, and to breathe
Grandeur upon the very humblest face
Of human life. I felt that the array
Of act and circumstance, and visible form,
Is mainly to the pleasure of the mind
What passion makes them; that meanwhile the forms
Of Nature have a passion in themselves,
That intermingles with those works of man
To which she summons him; although the works
Be mean, have nothing lofty of their own;
And that the Genius of the Poet hence
May boldly take his way among mankind
Wherever Nature leads; that he hath stood
By Nature's side among the men of old,
And so shall stand for ever. Dearest Friend!
If thou partake the animating faith
That Poets, even as Prophets, each with each
Connected in a mighty scheme of truth,
Have each his own peculiar faculty,
Heaven's gift, a sense that fits him to perceive
Objects unseen before, thou wilt not blame
The humblest of this band who dares to hope
That unto him hath also been vouchsafed
An insight that in some sort he possesses,
A privilege whereby a work of his,
Proceeding from a source of untaught things,
Creative and enduring, may become
A power like one of Nature's. To a hope
Not less ambitious once among the wilds
Of Sarum's Plain, my youthful spirit was raised;
There, as I ranged at will the pastoral downs
Trackless and smooth, or paced the bare white roads
Lengthening in solitude their dreary line,
Time with his retinue of ages fled
Backwards, nor checked his flight until I saw
Our dim ancestral Past in vision clear;
Saw multitudes of men, and, here and there,
A single Briton clothed in wolf-skin vest,
With shield and stone-axe, stride across the wold;
The voice of spears was heard, the rattling spear
Shaken by arms of mighty bone, in strength,
Long mouldered, of barbaric majesty.
I called on Darkness--but before the word
Was uttered, midnight darkness seemed to take
All objects from my sight; and lo! again
The Desert visible by dismal flames;
It is the sacrificial altar, fed
With living men--how deep the groans! the voice
Of those that crowd the giant wicker thrills
The monumental hillocks, and the pomp
Is for both worlds, the living and the dead.
At other moments--(for through that wide waste
Three summer days I roamed) where'er the Plain
Was figured o'er with circles, lines, or mounds,
That yet survive, a work, as some divine,
Shaped by the Druids, so to represent
Their knowledge of the heavens, and image forth
The constellations--gently was I charmed
Into a waking dream, a reverie
That, with believing eyes, where'er I turned,
Beheld long-bearded teachers, with white wands
Uplifted, pointing to the starry sky,
Alternately, and plain below, while breath
Of music swayed their motions, and the waste
Rejoiced with them and me in those sweet sounds.

This for the past, and things that may be viewed
Or fancied in the obscurity of years
From monumental hints: and thou, O Friend!
Pleased with some unpremeditated strains
That served those wanderings to beguile, hast said
That then and there my mind had exercised
Upon the vulgar forms of present things,
The actual world of our familiar days,
Yet higher power; had caught from them a tone,
An image, and a character, by books
Not hitherto reflected. Call we this
A partial judgment--and yet why? for 'then'
We were as strangers; and I may not speak
Thus wrongfully of verse, however rude,
Which on thy young imagination, trained
In the great City, broke like light from far.
Moreover, each man's Mind is to herself
Witness and judge; and I remember well
That in life's every-day appearances
I seemed about this time to gain clear sight
Of a new world--a world, too, that was fit
To be transmitted, and to other eyes
Made visible; as ruled by those fixed laws
Whence spiritual dignity originates,
Which do both give it being and maintain
A balance, an ennobling interchange
Of action from without and from within;
The excellence, pure function, and best power
Both of the objects seen, and eye that sees.

poem by William Wordsworth
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True Confession

1
Today, recovering from influenza,
I begin, having nothing worse to do,
This autobiography that ends a
Half of my life I'm glad I'm through.
O Love, what a bloody hullaballoo
I look back at, shaken and sober,
When that intemperate life I view
From this temperate October.
To nineteen hundred and forty-seven
I pay the deepest of respects,
For during this year I was given
Some insight into the other sex.
I was a victim, till forty-six,
Of the rosy bed with bitches in it;
But now, in spite of all pretexts,
I never sleep a single minute.

O fellow sailor on the tossing sea,
O fleeting virgin in the night,
O privates, general in lechery,
Shun, shun the bedroom like a blight:
Evade, O amorous acolyte,
That pillow where your heart can bury -
For if the thing was stood upright
It would become a cemetery.

I start with this apostrophe
To all apostles of true love:
With your devotion visit me,
Give me the glory of the dove
That dies of dereliction. Give
True love to me, true love to me,
And in two shakes I will prove
It's false to you and false to me.

Bright spawner, on your sandbank dwell
Coldblooded as a plumber's pipe -
The procreatory ocean swell
Warming, till they're over ripe,
The cockles of your cold heart, will
Teach us true love can instil
Temperature into any type.

Does not the oyster in its bed
Open a yearning yoni when
The full moon passes overhead
Feeling for pearls? O nothing, then,
Too low a form of life is, when
Love, abandoning the cloister,
Can animate the bedded oyster,
The spawning tiddler, and men.

Thus all of us, the pig and prince,
The prince and the psychiatrist,
Owe everything to true love, since
How the devil could we exist
If our parents had never kissed?
All biographies, therefore,
- No matter what else they evince -
Open, like prisons, with adore.

Remember, when you love another,
Who demonstrably is a bitch,
Even Venus had a mother
Whose love, like a silent aitch,
Incepted your erotic itch.
Love, Love has the longest history,
For we can tell an ape his father
Begot him on a mystery.

I, born in Essex thirty-four
Essentially sexual years ago,
Stepped down, looked around, and saw
I had been cast a little low
In the social register
For the friends whom I now know.
Is a constable a mister?
Bob's your uncle, even so.

Better men than I have wondered
Why one's father could not see
That at one's birth he had blundered.
His ill-chosen paternity
Embarrasses the fraternity
Of one's friends who, living Huysmans,
Understandably have wondered
At fatherhood permitted policemen.

So I, the son of an administer
Of the facts of civil laws
Delight in uncivil and even sinister
Violations. Thus my cause
Is simply, friend, to hell with yours.
In misdemeanours I was nourished -
Learnt, like altruists in Westminster,
By what duplicities one flourished.

At five, but feeling rather young,
With a blue eye beauty over six,
Hand in hand and tongue to tongue
I took a sin upon my sex.
Sin? It was pleasure. So I told her.
And ever since, persisting in
Concupiscences no bolder
My pleasure's been to undress sin.

What's the point of a confession
If you have nothing to confess?
I follow the perjuring profession
- O poet, lying to impress! -
But the beautiful lie in a beautiful dress
Is the least heinous of my transgressions:
When a new one's added, 'O who was it? '
Sigh the skeletons in my closet.

Ladybird, ladybird, come home, come home:
Muse and mistress wherever you are.
The evening is here and in the gloom
Each bisexual worm burns like a star
And the love of man is crepuscular.
In the day the world. But, at night, we
Lonely on egoes dark and far
Apart as worlds, between sea and sea,

Yearn on each other as the stars hold
One another in fields together.
O rose of all the world, enfold
Each weeping worm against the cold
Of the bitter ego's weather;
To warm our isothermal pride
Cause sometimes, Love, another
To keep us by an unselfish side.

The act of human procreation
- The rutting tongue, the grunt and shudder,
The sweat, the reek of defecation,
The cradle hanging by the bladder,
The scramble up the hairy ladder,
And from the thumping bed of Time
Immortality, a white slime,
Sucking at its mother's udder -

The act of human procreation
- The sore dug plugging, the lugged out bub,
The small man priming a lactation,
The grunt, the drooping teat, the rub
Of gum and dug, the slobbing kiss:
Behold the mater amabilis,
Sow with a saviour, messiah and cow,
Virgin and piglet, son and sow:

The act of human procreation,
- O crown and flower, O culmination
Of perfect love throughout creation -
What can I compare it to?
O eternal butterflies in the belly,
O trembling of the heavenly jelly,
O miracle of birth! Really
We are excreted, like shit.

2
The Church, mediatrix between heaven
And human fallibility
Reminds us that the age of seven
Inaugurates the Reason we
Spend our prolonged seniority
Transgressing. Of that time I wish
I could recount a better story
Than finding a shilling and a fish.
But memory flirts with seven veils
Peekabooing the accidental
And what the devil it all entails
Only Sigmund Freud suspects.
I think my shilling and my fish
Symbolised a hidden wish
To sublimate these two affects:
Money is nice and so is sex.

The Angel of Reason, descending
On my seven year old head
Inscribed this sentence by my bed:
The pleasure of money is unending
But sex satisfied is sex dead.
I tested to see if sex died
But, all my effort notwithstanding,
Have never found it satisfied.

Abacus of Reason, you have been
The instrument of my abuse,
The North Star I have never seen,
The trick for which I have no use:
The Reason, gadget of schoolmasters,
Pimp of the spirit, the smart alec,
Proud engineer of disasters,
I see phallic: you, cephalic.

Happy those early days when I
Attended an elementary school
Where seven hundred infant lives
Flittered like gadflies on the stool
(We discovered that contraceptives
Blown up like balloons, could fly):
We memorised the Golden Rule:
Lie, lie, lie, lie.

For God's sake, Barker. This is enough
Regurgitated obscenities,
Whimsicalities and such stuff.
Where's the ineffable mystery,
The affiancing to affinities
Of the young poet? The history
Of an evolving mind's love
For the miseries and the humanities?

The sulking and son loving Muse
Grabbed me when I was nine. She saw
It was a question of self abuse
Or verses. I tossed off reams before
I cared to recognize their purpose.
While other urchins were blowing up toads
With pipes of straw stuck in the arse,
So was I, but I also wrote odes.

There was a priest, a priest, a priest,
A Reverend of the Oratory
Who taught me history. At least
He taught me the best part of his story.
Fat Father William, have you ceased
To lead boys up the narrow path
Through the doors of the Turkish Bath?
I hope you're warm in Purgatory.

And in the yard of the tenement
- The Samuel Lewis Trust - I played
While my father, for the rent
(Ten bob a wekk and seldom paid) ,
Trudged London for a job. I went
Skedaddling up the scanty years,
My learning, like the rent, in arrears,
But sometimes making the grade.

Oh boring kids! In spite of Freud
I find my childhood recollections
Much duller now than when I enjoyed
It. The whistling affections,
All fitting wrong, toy railway sections
Running in circles. Cruel as cats
Even the lower beasts avoid
These inhumanitarian brats.

Since the Age of Reason's seven
And most of one's friends over eight,
Therefore they're reasonable? Even
Sensible Stearns or simpleton Stephen
Wouldn't claim that. I contemplate
A world which, at crucial instants,
Surrenders to adulterant infants
The adult onus to think straight.

At the bottom of this murky well
My childhood, like a climbing root,
Nursed in dirt the simple cell
That pays itself this sour tribute.
Track any poet to a beginning
And in a dark room you will find
A little boy intent on sinning
With an etymological lover.

I peopled my youth with the pulchritude
Of heterae noun-anatomised;
The literature that I prized
Was anything to do with the nude
Spirit of creative art
Who whispered to me: 'Don't be queasy.
Simply write about a tart
And there she is. The rest's easy.'

And thus, incepted in congenial
Feebleness of moral power
I became a poet. Venial
As a human misdemeanour,
Still, it gave me, prisoner
In my lack of character,
Pig to the Circean Muse's honour.
Her honour? Why, it's lying on her.

Dowered, invested and endowed
With every frailty is the poet -
Yielding to wickedness because
How the hell else can he know it?
The tempted poet must be allowed
All ethical latitude. His small flaws
Bring home to him, in sweet breaches,
The moral self indulgence teaches.

Where was I? Running, so to speak,
To the adolescent seed? I
Found my will power rather weak
And my appetite rather greedy
About the year of the General Strike,
So I struck, as it were, myself:
Refused to do anything whatsover, like
Exercise books on a shelf.

Do Youth and Innocence prevail
Over that cloudcuckoo clime
Where the seasons never fail
And the clocks forget the time?
Where the peaks of the sublime
Crown every thought; where every vale
Has its phantasy and phantasm
And every midnight its orgasm?

I mooned into my fourteenth year
Through a world pronouncing harsh
Judgments I could not quite hear
About my verse, my young moustasche
And my bad habits. In Battersea Park
I almost heard strangers gossip
About my poems, almost remark
The bush of knowledge on my lip.

Golden Calf, Golden Calf, where are you now
Who lowed so mournfully in the dense
Arcana of my adolescence?
No later anguish of bull or cow
Could ever be compared with half
The misery of the amorous calf
Moonstruck in moonshine. How could I know
You can't couple Love with any sense?

Poignant as a swallowed knife,
Abstracted as a mannequin,
Remote as music, touchy as skin,
Apotheosising life
Into an apocalypse,
Young Love, taking Grief to wife,
And tasting the bitterness of her lips
Forgets it comes from swabbing gin.

The veils descend. The unknown figure
Is sheeted in the indecencies
Of shame and boils. The nose gets bigger,
The private parts, haired like a trigger,
Cock at a dream. The infant cries
Abandoned in its discarded larva,
Out of which steps, with bloodshot eyes,
The man, the man, crying Ave, Ave!

3
That Frenchman really had the trick
Of figure skating in this stanza
But I, thank God, cannot read Gallic
And so escape his influenza.
Above my head his rhetoric
Asks emulation. I do not answer.
It is as though I had not heard
Because I cannot speak a word.
But I invoke him, dirty dog,
As one barker to another:
Lift over me your clever leg,
Teach me, you snail-swallowing frog
To make out of a spot of bother
Verses that shall catalogue
Every exaggerated human claim,
Every exaggerated human aim.

I entreat you, frank villain,
Get up out of your bed of dirt
And guide my hand. You are still an
Irreprehensible expert
At telling Truth she's telling lies.
Get up liar; get up, cheat,
Look the bitch square in the eyes
And you'll see what I entreat.

We share, frog, much the same well.
I sense your larger spectre down
Here among the social swill
Moving at ease beside my own
And the muckrakers I have known.
No, not the magnitude I claim
That makes your shade loom like a tall
Memorial but the type's the same.

You murdered with a knife, but I
Like someone out of Oscar Wilde
Commemorate with a child
The smiling victims as they die
Slewing in kisses and the lie
Of generation. But we both killed.
I rob the grave you glorify,
You glorify where I defiled.

O most adult adulterer
Preside, now, coldly over
My writing hand, as to it crowd
The images of those unreal years
That, like a curtain, seem to stir
Guiltily over what they cover -
Those unreal years, dreamshot and proud,
When the vision first appears.

The unveiled vision of all things
Walking towards us as we stand
And giving us, in either hand,
The knowledge that the world brings
To those her most beloved, those
Who, when she strikes with her wings,
Stand rooted, turned into a rose
By terrestrial understandings.

Come, sulking woman, bare as water,
Dazzle me now as you dazzled me
When, blinded by your nudity,
I saw the sex of the intellect,
The idea of the beautiful.
The beautiful to which I, later,
Gave only mistrust and neglect,
The idea no dishonour can annul.

Vanquished aviatrix, descend
Again, long vanished vision whom
I have not known so long, assume
Your former bright prerogative,
Illuminate, guide and attend
Me now. O living vision, give
The grave, the verity; and send
The spell that makes the poem live.

I sent a letter to my love
In an envelope of stone,
And in between the letters ran
A crying torrent that began
To grow till it was bigger than
Nyanza or the heart of man.
I sent a letter to my love
In an envelope of stone.

I sent a present to my love
In a black bordered box,
A clock that beats a time of tears
As the stricken midnight nears
And my love weeps as she hears
The armageddon of the years.
I sent my love the present
In a black bordered box.

I sent a liar to my love
With his hands full of roses
But she shook her yellow and curled
Curled and yellow hair and cried
The rose is dead of all the world
Since my only love has lied.
I sent a liar to my love
With roses in his hands.

I sent a daughter to my love
In a painted cradle.
She took her up at her left breast
And rocked her to a mothered rest
Singing a song that what is best
Loves and loves and forgets the rest.
I sent a daughter to my love
In a painted cradle.

I sent a letter to my love
On a sheet of stone.
She looked down and as she read
She shook her yellow hair and said
Now he sleeps alone instead
Of many a lie in many a bed.
I sent a letter to my love
On a sheet of stone.

O long-haired virgin by my tree
Among whose forks hung enraged
A sexual passion not assuaged
By you, its victim - knee to knee,
Locked sweating in the muscled dark
Lovers, as new as we were, spill
The child on grass in Richmond Park.

Crying the calf runs wild among
Hills of the heart are memories:
Long long the white kiss of the young
Rides the lip and only dies
When the whole man stalks among
The crosses where remorse lies -
Then, then the vultures on the tongue
Rule empires of white memories.

Legendary water, where, within
Gazing, my own face I perceive,
How can my self-disgust believe
This was my angel at seventeeen?
Stars, stars and the world, seen
Untouched by crystal. Retrieve
The morning star what culprit can
Who knows his blood spins in between?

Move backward, loving rover, over
All those unfeathered instances
I tar with kiss of pitch, the dirty
Lip-service that a jaded thirty
Renders its early innocences.
Pointer of recollection, show
The deaths in feather that now cover
The tarry spot I died below.

What sickening snot-engendered bastard
Likes making an idiot of himself?
I wish to heaven I had mastered
The art of living like a dastard
While still admiring oneself.
About my doings, past and recent,
I hear Disgust - my better half -
'His only decency's indecent.'

Star-fingered shepherdess of Sleep
Come, pacify regret, remorse;
And let the suffering black sheep
Weep on the bed it made. Let pause
The orphic criminal to perceive
That in the venue of his days
All the crimes look back and grieve
Over lies no grief allays.

Sleep at my side again, my bride,
As on our marriage bed you turned
Into a flowering bush that burned
All the proud flesh away. Beside
Me now, you, shade of my departed
Broken, abandoned bride, lie still,
And I shall hold you close until
Even our ghosts are broken hearted.

So trusting, innocent, and unknowing
What the hazards of the world
Storm and strike a marriage with,
We did not hear the grinders blowing
But sailed our kisses round the world
Ignorant of monsters and the vaster
Cemetery of innocence. This wreath
Dreams over our common disaster.

But bright that nuptials to me now
As when, the smiling foetus carried
Rose-decked today instead of tomorrow,
Like country cousins we were married
By the pretty bullying embryo
And you, my friend: I will not borrow
Again the serge suit that I carried
Through honey of moon to sup of sorrow.

Loving the hand, gentle the reproving;
Loving the heart, deeper the understanding;
Deeper the understanding, larger the confiding
For the hurt heart's hiding.
Forgiving the hand, love without an ending
Walks back on water; giving and taking
Both sides become by simple comprehending:
Deeper the love, greater the heart at breaking.

4
O Bishop Andrewes, Bishop Berkeley,
John Peale Bishop and Bishop's Park,
I look through my ego darkly
But all that I perceive is dark:
Episcopally illuminate
My parochial testaments
And with your vestal vested vestments
Tenderly invest my state.
Let grace, like lace, descend upon me
And dignify my wingless shoulder:
Let Grace, like space, lie heavy on me
And make me seem a little older,
A little nobler; let Grace sidle
Into my shameful bed, and, curling
About me in a psychic bridal,
Prove that even Grace is a darling.

The moon is graceful in the sky,
The bird is graceful in the air,
The girl is graceful too, so why
The devil should I ever care
Capitulating to despair?
Since Grace is clearly everywhere
And I am either here or there
I'm pretty sure I've got my share.

Grace whom no man ever held,
Whose breast no human hand has pressed,
Grace no lover has undressed
Because she's naked as a beast -
Grace will either gild or geld.
Sweet Grace abounding into bed
Jumps to it hot as a springald -
After a brief prayer is said.

Come to me, Grace, and I will take
You close into my wicked hands,
And when you come, make no mistake,
I'll disgrace you at both ends.
We'll grace all long throughout the night
And as the morning star looks in
And blanches at the state we're in -
We'll grace again to be polite.

For Marriage is a state of grace.
So many mutual sacrifices
Infallibly induce a peace
Past understanding or high prices.
So many forgivenesses for so many
Double crossings or double dealings -
I know that the married cannot have any
But the most unselfish feelings.

But the wise Church, contemplating
The unnatural demands
That marriage and the art of mating
Make on egoists, commands
We recognise as sacramental
A union otherwise destined
To break in every anarchic wind
Broken by the temperamental.

Off the Tarpeian, for high treason,
Tied in a bag with a snake and a cock,
The traitor trod the Roman rock.
But in the bag, for a better reason,
The married lovers, cock and snake,
Lie on a Mount of Venus. Traitor
Each to each, fake kissing fake,
So punished by a betrayed creator.

'The willing union of two lives.'
This is, the Lords of Justice tell us,
The purpose of the connubial knot.
But I can think of only one
Function that at best contrives
To join the jealous with the jealous,
And what this function joins is not
Lives, but the erogenous zone.

I see the young bride move among
The nine-month trophies of her pride,
And though she is not really young
And only virtually a bride,
She knows her beauties now belong
With every other treasure of her
Past and future, to her lover:
But her babies work out wrong.

I see the bridegroom in his splendour
Rolling like an unbridalled stallion,
Handsome, powerful and tender,
And passionate as an Italian -
And nothing I could say would lend a
Shock of more surprise and pride
Than if I said that this rapscallion
Was necking with his legal bride.

I knew a beautiful courtesan
Who, after service, would unbosom
He prettier memories, like blossom,
At the feet of the weary man:
'I'm such a sensitive protoplasm,'
She whispered, when I was not there,
'That I experience an orgasm
If I t o u c h a millionaire.'

Lying with, about, upon,
Everything and everyone,
Every happy little wife
Miscegenates once in alife,
And every pardonable groom
Needs, sometimes, a change of womb,
Because, although damnation may be,
Society needs every baby.

It takes a sacrament to keep
Any man and woman together:
Birds of a forgivable feather
Always flock and buck together:
And in our forgivable sleep
What birdwatcher will know whether
God Almighty sees we keep
Religiously to one another?

I have often wondered what method
Governed the heavenly mind when
It made as audience to God
The sycophant, the seaman sod,
The solipsist - in short, men.
Even the circus stepping mare
Lifts her nose into the air
In the presence of this paragon.

For half a dozen simple years
We lived happily, so to speak,
On twenty-seven shillings a week;
And, when worried and in tears,
My mercenary wife complained
That we could not afford our marriage,
'It's twice as much,' I explained,
'As MacNeice pays for his garage.'

I entertained the Marxian whore -
I am concerned with economics,
And naturally felt that more
Thought should be given to our stomachs.
But when I let my fancy dwell
On anything below the heart,
I found my thoughts, and hands as well,
Resting upon some private part.

I sat one morning on the can
That served us for a lavatory
Composing some laudatory
Verses on the state of man:
My wife called from the kitchen dresser:
'There's someone here from Japan.
He wants you out there. As Professor.
Oh, yes. The War just began.'

So Providence engineered her
Circumstantial enigmas,
And the crown of the objector
Was snatched from me. In wars
The conscientious protester
Preserves, as worlds sink to force,
The dignified particular.
Particularly one, of course.

'The hackneyed rollcall of chronology' -
Thus autobiography to de Quincey.
And I can understand it, since he
Lived like a footnote to philology.
But the archangelic enumeration
Of unpredictable hejiras -
These, with a little exaggeration,
I can adduce for my admirerers.

And so, when I saw you, nightmare island,
Fade into the autumnal night,
I felt the tears rise up for my land,
But somehow these tears were not quite
As sick as when my belly laughed
Remembering England had given me
The unconditional liberty
To do a job for which I starved.

5
Almighty God, by whose ill will
I was created with a conscience;
By whose merciful malevolence
I shall be sustained until
My afflictions fulfil
His victories; by whose dispensation
Whatever I have had of sense
Has obfuscated my salvation -
Good God, grant that, in reviewing
My past life, I may remember
Everything I did worth doing
Seemed rather wicked in pursuing:
Grant, Good God, I shall have remitted
Those earthly pleasures beyond number
I necessarily omitted,
Exhausted by the ones committed.

Good God, let me recollect
Your many mercies, tall and short,
The blousy blondes, the often necked,
And those whom I should not have thought
Given wisely to me; nor let forget
My grateful memory the odd
Consolers, too frequently brunette,
Who charged me for your mercies, God.

Good God, let me so recall
My grave omissions and commissions
That I may repent them all,
- The places, faces and positions;
Together with the few additions
A feeble future may instal.
Good God, only mathematicians
Consider Love an ordinal.

Good God, so wisely you provided
The loving heart I suffer with,
That I am constantly divided
By a deep love for all beneath
Me. Every man knows well
He rides his own whores down to hell,
But, good God, every knackered horse
Was, originally, yours.

Good God, receive my thanksgiving
For all the wonders I have seen
(And all the blunders in between)
In my thirty odd years of living.
I have seen the morning rise
And I have seen the evening set -
Anything different would surprise
Me even more profoundly yet.

Good God, receive my gratitude
For favours undeserved: accept
This truly heartfelt platitude:
You gave me too much latitude
And so I hanged myself. I kept
Your mercy, Good God, in a box
But out at midnight Justice crept
And axed me with a paradox.

O loving kindness of the knife
That cuts the proud flesh from the rotten
Ego and cuts the rotten life
Out of the rotten bone! No, not an
Ounce of sparrow is forgotten
As that butchering surgeon cuts
And rummages among my guts
To succour what was misbegotten.

I confess, my God, this lonely
Derelict of a night, when I
And not the conscious I only
Feel all the responsibility -
(But the simple and final fact
That we are better than we act,
For this fortunate windfall
We are not responsible at all) -

I confess, my God, that in
The hotbed of the monkey sin
I saw you through a guilt of hair
Standing lonely as a mourner
Silent in the bedroom corner
Knowing you need not be there:
I saw the genetic man had torn
A face away from your despair.

I confess, my God, my Good,
I have not wholly understood
The nature of our holiness:
The striking snake errs even less
Not questioning; the physicist
Not asking why all things exist
Serves better than those who advance a
Question to which life's the answer.

But, O my God, the human purpose
If at all I can perceive
A purpose in the life I live,
Is to hide in the glass horse
Of our doubt until the pity
Of heaven opens up a city
Of absolute belief to us,
Because our silence is hideous

And our doubt more miserable
Than certainty of the worst would be.
Like infinity pitiable
Ghosts who do not even know
They waver between reality
And unreality, we go
About our lives and cannot see
Even why we suffer so.

I know only that the heart
Doubting every real thing else
Does not doubt the voice that tells
Us that we suffer. The hard part
At the dead centre of the soul
Is an age of frozen grief
No vernal equinox of relief
Can mitigate, and no love console.

Then, O my God, by the hand
This star-wandering grief takes
The world that does not understand
Its own miseries and mistakes
And leads it home. Not yet, but later
To lean an expiated head
On the shoulder of a creator
Who knows where all troubles lead.

6
I looked into my heart to write.
In that red sepulchre of lies
I saw that all man cherishes
Goes proud, rots and perishes
Till through that red room pitiless night
Trails only knife-tongued memories
To whose rags cling, shrieking, bright
Unborn and aborted glories.
And vinegar the mirages
That, moaning they were possible
Charge me with the unholy No.
The unaccomplished issue rages
Round the ringed heart like a bull
Bellowing for birth. But even so
Remorselessly the clock builds ages
Over its lifeless embryo.

Ruined empire of dissipated time,
Perverted aim, abused desire,
The monstrous amoeba cannot aspire
But sinks down into the cold slime
Of Eden as Ego. It is enough
To sink back in the primal mud
Of the first person. For what could
Equal the paradise of Self Love?

The necessary angel is
The lie. Behind, us, all tongue splayed,
The lie triumphant and tremendous
Shields us from what we are afraid
Of seeing when we turn - the Abyss
Giving back a face of small
Twisted fear - and this is all,
To conquer the lie, that we possess.

Come, corybantic self-delusion,
And whisper such deceptions to
Me now that I will not care who
Or what you are, save palliation
Of the question marked heart. Let rest
The harp and horror horned head upon
That green regenerative breast
By whose great law we still live on.

Now from my window looking down
I see the lives of those for whom
My love has still a little room
Go suffering by. I see my own
Stopped, like a stair carpet, at this story
Not worth the telling. O memory
Let the gilded images of joys known
Return, and be consolatory!

Bitter and broken as the morning
Valentine climbs the glaciered sky
With a spike in his foot. The lover's warning
Blazes a sunrise on our misery:
Look down, look down, and see our grey
And loveless rendezvous, Valentine:
Fold, then, in grief and cast away
The love that is not yours or mine.

Of this day of the innocent
And happy lovers, let me praise
The grotesque bestiary of those
Who love too much. Monsters invent
Monster, like babies gypsies raise
In odd bottles for freak shows -
Those love too deeply for the skin.
Whose bottle are you monster in?

The grotesque bestiary where
Coiled the pythoness of sighs,
To keep a beast within her there
Crushes him in her clutch of vice
Till, misshapen to her passion, dead,
The lion of the heart survives
By suffering kisses into knives
And a spiked pit into a bed.

Stand in your sad and golden haired
Accusation about me now,
My sweet seven misled into life.
Oh had the hot headed seaman spared
Those breast-baring ova on their bough,
There'd been no aviary of my grief,
No sweet seven standing up in sorrow
Uttering songs of joy declared

Of joy declared, as bird extol
The principle of natural pleasure
Not knowing why. Declare to all
Who disbelieve it, that delight
Naturally inhabits the soul.
I look down at you to assure
My sense of wrong: but you declare
Whatever multiplies is right.

I looked into my heart to write.
But when I saw that cesspit twisted
With the disgusting laws that live
In royal domination under
The surface of our love, that writhe
Among our prizes, they attested
The putrefaction of our love
Spoils the spawner of its grandeur.

7
Today, the twenty-sixth of February,
I, halfway to the minute through
The only life I want to know,
Intend to end this rather dreary
Joke of an autobiography.
Thirty-five years is quite enough
Of one's own company. I grow
A bit sick of the terrestial stuff.
And the celestial nonsense. Swill
Guzzle and copulate and guzzle
And copulate and swill until
You break up like a jigsaw puzzle
Shattered with smiles. The idiotic
Beatitude of the sow in summer
Conceals a gibbering neurotic
Sowing hot oats to get warmer.

Look on your handwork, Adam, now
As I on mine, and do not weep.
The detritus is us. But how
Could you and I ever hope to keep
That glittering sibyl bright who first
Confided in us, perfect, once,
The difference between the best and the worst?
That vision is our innocence.

But we shall step into our grave
Not utterly divested of
The innocence our nativity
Embodies a god in. O bear,
Inheritors, all that you have,
The sense of good, with much care
Through the dirty street of life
And the gutter of our indignity.

I sense the trembling in my hand
Of that which will not ever lower
Its bright and pineal eye and wing
To any irony, nor surrender
The dominion of my understanding
To that Apollyonic power
Which, like the midnight whispering
Sun, surrounds us with dark splendour.

Enisled and visionary, mad
Alive, in the catacomb of the heart,
O lonely diviner, lovely diviner, impart
The knowledge of the good and the bad
To us in our need. Emblazon
Our instincts upon your illumination
So that the rot's revealed, and the reason
Shown crucified upon our desolation.

You, all whom I coldly took
And hid my head and horns among,
Shall go caterwauling down with me
Like a frenzy of chained doves. For, look!
We wailing ride down eternity
Tongue-tied together. We belong
To those with whom we shook the suck
And dared an antichrist to be.

Get rags, get rags, all angels, all
Laws, all principles, all deities,
Get rags, come down and suffocate
The orphan in its flaming cradle,
Snuff the game and the candle, for our state
- Insufferable among mysteries -
Makes the worms weep. Abate, abate
Your justice. Execute us with mercies!

poem by George Barker
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The Task: Book IV. -- The Winter Evening

Hark! ‘tis the twanging horn o’er yonder bridge,
That with its wearisome but needful length
Bestrides the wintry flood, in which the moon
Sees her unwrinkled face reflected bright;—
He comes, the herald of a noisy world,
With spatter’d boots, strapp’d waist, and frozen locks;
News from all nations lumbering at his back.
True to his charge, the close-pack’d load behind,
Yet, careless what he brings, his one concern
Is to conduct it to the destined inn,
And, having dropp’d the expected bag, pass on.
He whistles as he goes, light-hearted wretch,
Cold and yet cheerful: messenger of grief
Perhaps to thousands, and of joy to some;
To him indifferent whether grief or joy.
Houses in ashes, and the fall of stocks,
Births, deaths, and marriages, epistles wet
With tears, that trickled down the writer’s cheeks
Fast as the periods from his fluent quill,
Or charged with amorous sighs of absent swains,
Or nymphs responsive, equally affect
His horse and him, unconscious of them all.
But O the important budget! usher’d in
With such heart-shaking music, who can say
What are its tidings? have our troops awaked?
Or do they still, as if with opium drugg’d,
Snore to the murmurs of the Atlantic wave?
Is India free? and does she wear her plumed
And jewell’d turban with a smile of peace,
Or do we grind her still? The grand debate,
The popular harangue, the tart reply,
The logic, and the wisdom, and the wit,
And the loud laugh—I long to know them all;
I burn to set the imprison’d wranglers free,
And give them voice and utterance once again.

Now stir the fire, and close the shutters fast,
Let fall the curtains, wheel the sofa round,
And, while the bubbling and loud hissing urn
Throws up a steamy column, and the cups,
That cheer but not inebriate, wait on each,
So let us welcome peaceful evening in.
Not such his evening, who with shining face
Sweats in the crowded theatre, and, squeezed
And bored with elbow points through both his sides,
Outscolds the ranting actor on the stage:
Nor his, who patient stands till his feet throb,
And his head thumps, to feed upon the breath
Of patriots, bursting with heroic rage,
Or placemen, all tranquillity and smiles.
This folio of four pages, happy work!
Which not e’en critics criticise; that holds
Inquisitive attention, while I read,
Fast bound in chains of silence, which the fair,
Though eloquent themselves, yet fear to break;
What is it but a map of busy life,
Its fluctuations, and its vast concerns?
Here runs the mountainous and craggy ridge
That tempts Ambition. On the summit see
The seals of office glitter in his eyes;
He climbs, he pants, he grasps them! At his heels,
Close at his heels, a demagogue ascends,
And with a dexterous jerk soon twists him down,
And wins them, but to lose them in his turn.
Here rills of oily eloquence, in soft
Meanders, lubricate the course they take;
The modest speaker is ashamed and grieved
To engross a moment’s notice; and yet begs,
Begs a propitious ear for his poor thoughts,
However trivial all that he conceives.
Sweet bashfulness! it claims at least this praise;
The dearth of information and good sense,
That it foretells us, always comes to pass.
Cataracts of declamation thunder here;
There forests of no meaning spread the page,
In which all comprehension wanders lost;
While fields of pleasantry amuse us there
With merry descants on a nation’s woes.
The rest appears a wilderness of strange
But gay confusion; roses for the cheeks
And lilies for the brows of faded age,
Teeth for the toothless, ringlets for the bald,
Heaven, earth, and ocean, plunder’d of their sweets,
Nectareous essences, Olympian dews,
Sermons, and city feasts, and favourite airs,
Æthereal journeys, submarine exploits,
And Katerfelto, with his hair on end
At his own wonders, wondering for his bread.

‘Tis pleasant, through the loopholes of retreat,
To peep at such a world; to see the stir
Of the great Babel, and not feel the crowd;
To hear the roar she sends through all her gates
At a safe distance, where the dying sound
Falls a soft murmur on the uninjured ear.
Thus sitting, and surveying thus at ease
The globe and its concerns, I seem advanced
To some secure and more than mortal height
That liberates and exempts me from them all.
It turns submitted to my view, turns round
With all its generations; I behold
The tumult and am still. The sound of war
Has lost its terrors ere it reaches me;
Grieves, but alarms me not. I mourn the pride
And avarice that make man a wolf to man;
Hear the faint echo of those brazen throats,
By which he speaks the language of his heart,
And sigh, but never tremble at the sound.
He travels and expatiates, as the bee
From flower to flower, so he from land to land;
The manners, customs, policy of all
Pay contribution to the store he gleans;
He sucks intelligence in every clime,
And spreads the honey of his deep research
At his return—a rich repast for me.
He travels, and I too. I tread his deck,
Ascend his topmast, through his peering eyes
Discover countries, with a kindred heart
Suffer his woes, and share in his escapes;
While fancy, like the finger of a clock,
Runs the great circuit, and is still at home.

O Winter, ruler of the inverted year,
Thy scatter’d hair with sleet like ashes fill’d,
Thy breath congeal’d upon thy lips, thy cheeks
Fringed with a beard made white with other snows
Than those of age, thy forehead wrapp’d in clouds,
A leafless branch thy sceptre, and thy throne
A sliding car, indebted to no wheels,
But urged by storms along its slippery way,
I love thee, all unlovely as thou seem’st,
And dreaded as thou art! Thou hold’st the sun
A prisoner in the yet undawning east,
Shortening his journey between morn and noon,
And hurrying him, impatient of his stay,
Down to the rosy west; but kindly still
Compensating his loss with added hours
Of social converse and instructive ease,
And gathering, at short notice, in one group
The family dispersed, and fixing thought,
Not less dispersed by daylight and its cares.
I crown thee king of intimate delights,
Fireside enjoyments, homeborn happiness,
And all the comforts that the lowly roof
Of undisturb’d Retirement, and the hours
Of long uninterrupted evening know.
No rattling wheels stop short before these gates;
No powder’d pert proficient in the art
Of sounding an alarm assaults these doors
Till the street rings; no stationary steeds
Cough their own knell, while, heedless of the sound,
The silent circle fan themselves, and quake:
But here the needle plies its busy task,
The pattern grows, the well-depicted flower,
Wrought patiently into the snowy lawn,
Unfolds its bosom; buds, and leaves, and sprigs,
And curling tendrils, gracefully disposed,
Follow the nimble finger of the fair;
A wreath, that cannot fade, of flowers that blow
With most success when all besides decay.
The poet’s or historian’s page by one
Made vocal for the amusement of the rest;
The sprightly lyre, whose treasure of sweet sounds
The touch from many a trembling chord shakes out;
And the clear voice, symphonious, yet distinct,
And in the charming strife triumphant still,
Beguile the night, and set a keener edge
On female industry: the threaded steel
Flies swiftly, and unfelt the task proceeds.
The volume closed, the customary rites
Of the last meal commence. A Roman meal,
Such as the mistress of the world once found
Delicious, when her patriots of high note,
Perhaps by moonlight, at their humble doors,
And under an old oak’s domestic shade,
Enjoy’d, spare feast! a radish and an egg!
Discourse ensues, not trivial, yet not dull,
Nor such as with a frown forbids the play
Of fancy, or proscribes the sound of mirth:
Nor do we madly, like an impious world,
Who deem religion frenzy, and the God
That made them an intruder on their joys,
Start at his awful name, or deem his praise
A jarring note. Themes of a graver tone,
Exciting oft our gratitude and love,
While we retrace with Memory’s pointing wand,
That calls the past to our exact review,
The dangers we have ‘scaped, the broken snare,
The disappointed foe, deliverance found
Unlook’d for, life preserved, and peace restored,
Fruits of omnipotent eternal love.
O evenings worthy of the gods! exclaim’d
The Sabine bard. O evenings, I reply,
More to be prized and coveted than yours,
As more illumined, and with nobler truths,
That I, and mine, and those we love, enjoy.